An answer to several late treatises, occasioned by a book entituled A discourse concerning the idolatry practised in the Church of Rome, and the hazard of salvation in the communion of it. The first part by Edward Stillingfleet ...
         Stillingfleet, Edward, 1635-1699.
      
       
         
           1673
        
      
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         50175
         
           
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             An answer to several late treatises, occasioned by a book entituled A discourse concerning the idolatry practised in the Church of Rome, and the hazard of salvation in the communion of it. The first part by Edward Stillingfleet ...
             Stillingfleet, Edward, 1635-1699.
          
           [86], 291 p.
           
             Printed by R.W. for Henry Mortlock,
             London :
             1673.
          
           
             Errata: prelim. p. [87].
             A second part with title, A second discourse in vindication of the Protestant grounds of faith ... London, 1673, was published during Trinity term.
             Reproduction of original in Duke University Library and Huntington Library.
          
        
      
    
     
       
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           Stillingfleet, Edward, 1635-1699. -- Discourse concerning the idolatry practised in the Church of Rome.
           Catholic Church -- Controversial literature.
           Church of England -- Relations -- Catholic Church.
           Idols and images.
        
      
    
     
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           Imprimatur
           ,
        
         
           
             Sam.
             Parker
             R.
             in
             Christo
             Patri
             ac
             
               D
               
               no.
               D
               
               no.
            
             Gilberto
             ,
             Arch.
             Episc.
             Cantuar.
             à
             sac
             .
             Dom.
             
          
           
             April
             15.
             1673.
             
          
        
      
       
         
         
           AN
           ANSWER
           To
           several
           late
           TREATISES
           ,
           Occasioned
           by
           a
           Book
           entituled
           a
           DISCOURSE
           Concerning
           the
           IDOLATRY
           Practised
           in
           the
           CHURCH
           of
           ROME
           ,
           AND
           The
           Hazard
           of
           Salvation
           in
           the
           Communion
           of
           it
           .
           By
           
             Edward
             Stillingfleet
          
           D.
           D.
           Chaplain
           in
           Ordinary
           to
           His
           Majesty
           .
           The
           First
           Part.
           
        
         
           LONDON
           ,
           Printed
           by
           
             R.
             W.
          
           for
           
             Henry
             Mortlock
          
           ,
           and
           are
           to
           be
           sold
           at
           his
           Shop
           ,
           at
           the
           Sign
           of
           the
           Phoenix
           in
           St.
           
           Paul's
           Church-Yard
           .
           1673.
           
        
      
       
         
         
         
           THE
           General
           Preface
           .
        
         
           IT
           is
           not
           for
           any
           pleasure
           I
           take
           in
           Controversie
           ,
           nor
           out
           of
           a
           Resolution
           to
           maintain
           what
           I
           have
           once
           written
           ,
           that
           I
           expose
           my self
           again
           to
           the
           Censures
           of
           Some
           ,
           and
           the
           Rage
           of
           others
           ,
           in
           Defence
           of
           our
           Church
           against
           the
           Church
           of
           Rome
           :
           But
           out
           of
           a
           just
           sense
           of
           the
           Weight
           and
           goodness
           of
           the
           Cause
           I
           have
           undertaken
           ;
           which
           (
           if
           my
           affection
           to
           it
           hath
           not
           strangely
           blinded
           my
           judgement
           )
           doth
           highly
           concern
           us
           as
           Men
           ,
           as
           English
           Men
           ,
           and
           as
           Christians
           .
           For
           it
           is
           the
           Cause
           of
           Sense
           and
           Reason
           ,
           against
           
           the
           absurd
           Doctrines
           they
           impose
           on
           both
           ;
           it
           is
           the
           Cause
           of
           our
           Nation
           against
           the
           Usurpation
           and
           Tyranny
           of
           a
           Forrain
           Power
           ;
           it
           is
           the
           Cause
           of
           the
           true
           Faith
           and
           Christianity
           ,
           against
           the
           Errors
           and
           Corruptions
           of
           the
           Roman
           Church
           .
           To
           abandon
           such
           a
           Cause
           as
           this
           ,
           were
           to
           betray
           the
           things
           which
           ought
           to
           be
           most
           dear
           to
           us
           :
           for
           we
           cannot
           be
           reconciled
           to
           that
           Church
           on
           any
           easier
           terms
           ,
           than
           renouncing
           our
           Sense
           and
           Reason
           ,
           enslaving
           our
           Country
           ,
           and
           hazarding
           our
           Salvation
           .
           
             And
             what
             can
             they
             give
             us
             in
             exchange
             for
             these
             ?
          
        
         
           It
           was
           the
           last
           of
           those
           three
           Heads
           ,
           which
           gave
           occasion
           to
           the
           late
           so
           much
           railed
           at
           ,
           and
           so
           little
           confuted
           Book
           :
           which
           no
           sooner
           appeared
           ,
           but
           as
           if
           some
           dreadful
           Monster
           had
           risen
           out
           of
           the
           earth
           ,
           some
           crossed
           themselves
           and
           kept
           as
           far
           out
           of
           the
           sight
           of
           it
           ,
           as
           they
           could
           ;
           others
           made
           hideous
           out-crys
           and
           grievous
           complaints
           ;
           and
           the
           more
           fearful
           sort
           were
           forbidden
           either
           looking
           on
           it
           ,
           or
           entertaining
           any
           
           discourse
           about
           it
           .
           Upon
           which
           I
           pleased
           my self
           that
           I
           had
           not
           added
           another
           Chapter
           to
           the
           Book
           ;
           for
           if
           that
           number
           had
           agreed
           with
           the
           ten
           particulars
           ,
           it
           had
           passed
           among
           them
           
             for
             the
             Beast
             with
             seven
             Heads
             and
             ten
             Horns
          
           ;
           and
           they
           would
           have
           been
           glad
           their
           
             City
             upon
             seven
             Hills
          
           could
           have
           been
           so
           excused
           .
           But
           this
           unusual
           noise
           and
           clamour
           awakened
           the
           curiosity
           of
           many
           who
           love
           to
           see
           strange
           sights
           ;
           and
           that
           which
           otherwise
           might
           have
           been
           wholly
           neglected
           as
           a
           Book
           ,
           was
           enquired
           after
           and
           looked
           into
           ,
           being
           represented
           as
           a
           Monster
           .
        
         
           But
           when
           they
           found
           that
           this
           evil
           Spirit
           (
           as
           they
           accounted
           it
           )
           which
           themselves
           had
           raised
           ,
           was
           not
           to
           be
           laid
           again
           by
           hard
           words
           and
           ill
           language
           ;
           they
           began
           to
           consider
           what
           other
           course
           was
           to
           be
           taken
           to
           suppress
           it
           .
           And
           forthwith
           there
           starts
           up
           a
           Young
           Sophister
           among
           them
           ,
           and
           bids
           them
           be
           of
           good
           heart
           ;
           for
           by
           letting
           flie
           at
           him
           some
           Squibs
           and
           Crackers
           he
           did
           not
           question
           ,
           but
           he
           
           should
           put
           this
           Monster
           into
           such
           a
           Rage
           ,
           as
           to
           make
           him
           fall
           upon
           himself
           ;
           which
           design
           being
           highly
           approved
           ;
           in
           a
           short
           time
           came
           forth
           that
           dapper
           piece
           ,
           called
           Doct.
           
             Stillingfleet
             against
          
           Doct.
           Stillingfleet
           .
           It
           was
           a
           notable
           plot
           ,
           and
           cunningly
           managed
           ,
           as
           the
           Reader
           may
           see
           by
           the
           following
           Answer
           to
           it
           .
           After
           him
           a
           Graver
           Person
           undertakes
           the
           service
           ;
           
           but
           as
           Hasenmullerus
           tells
           us
           ,
           when
           
             Ignatius
             Loyola
          
           sent
           one
           of
           his
           Brethren
           at
           Rome
           to
           dispossess
           a
           Person
           ,
           he
           gave
           him
           this
           instruction
           ,
           that
           
             he
             should
             be
             sure
             to
             come
             behind
             the
             Devil
             ,
             if
             he
             would
             drive
             him
             out
          
           ;
           accordingly
           this
           
             N.
             O.
          
           steals
           quite
           behind
           my
           Book
           ,
           and
           began
           to
           confute
           it
           at
           the
           wrong
           end
           ,
           hoping
           by
           that
           means
           to
           drive
           out
           the
           evil
           Spirit
           which
           he
           supposed
           to
           lodge
           in
           the
           Body
           of
           it
           .
           Which
           he
           hath
           performed
           with
           great
           dexterity
           and
           success
           ,
           as
           the
           Reader
           may
           be
           fully
           satisfied
           in
           the
           Reply
           here
           following
           .
           These
           two
           I
           undertook
           ,
           before
           any
           other
           appeared
           ,
           
           and
           intended
           to
           have
           published
           these
           two
           Answers
           by
           themselves
           ;
           but
           finding
           others
           that
           had
           written
           against
           me
           on
           the
           same
           argument
           I
           was
           willing
           to
           bring
           as
           much
           as
           I
           could
           together
           to
           prevent
           confusion
           or
           repetition
           .
           All
           which
           relating
           to
           the
           Principles
           of
           Faith
           ,
           and
           the
           Rosolution
           ,
           and
           Rule
           of
           it
           ,
           I
           made
           account
           to
           have
           dispatched
           at
           once
           ;
           but
           finding
           the
           Book
           begin
           to
           swell
           into
           too
           great
           a
           bulk
           ,
           I
           have
           respited
           some
           parts
           of
           it
           to
           another
           opportunity
           .
        
         
           When
           those
           two
           men
           had
           done
           their
           Feats
           ,
           an
           ancient
           and
           experienced
           Exorcist
           ;
           (
           and
           yet
           for
           all
           that
           no
           Conjurer
           )
           saw
           plainly
           this
           Spirit
           must
           be
           conjured
           down
           ;
           and
           thefore
           knowing
           the
           great
           efficacy
           of
           Charms
           ,
           he
           gives
           his
           Book
           the
           Title
           of
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Stillingfleeton
          
           .
           Which
           words
           put
           me
           almost
           in
           as
           great
           a
           fright
           as
           the
           
             Holy
             Chair
          
           would
           have
           done
           ;
           I
           began
           to
           consider
           ,
           whether
           Mengus
           or
           any
           other
           of
           their
           skilful
           men
           had
           ever
           used
           those
           Emphatical
           words
           before
           ;
           
           but
           I
           am
           willing
           to
           believe
           it
           was
           the
           sole
           invention
           of
           
             J.
             V.
             C.
          
           And
           I
           doubt
           not
           but
           they
           will
           do
           well
           hereafter
           in
           Exorcisms
           ,
           especially
           after
           the
           
             holy
             Potion
          
           ,
           when
           the
           person
           to
           be
           dispossessed
           is
           made
           sufficiently
           sick
           with
           Rue
           and
           Sallet-oyl
           and
           other
           excellent
           Physick
           for
           Devils
           .
           I
           find
           by
           some
           of
           their
           Authors
           ,
           it
           is
           a
           great
           matter
           to
           get
           the
           right
           name
           of
           the
           Spirit
           ;
           this
           
             J.
             V.
             C.
          
           hath
           hit
           unluckily
           ,
           in
           calling
           this
           Monster
           
             the
             Leviathan
             sporting
             in
             the
             waters
             ,
          
           since
           they
           have
           thrown
           out
           so
           many
           empty
           vessels
           for
           him
           to
           play
           with
           .
           And
           his
           three
           books
           of
           Charms
           ,
           have
           been
           no
           unpleasant
           entertainment
           ;
           But
           he
           is
           gone
           ;
           and
           I
           love
           not
           to
           tread
           hard
           on
           the
           graves
           of
           my
           enemies
           .
           What
           there
           appears
           material
           in
           him
           (
           if
           anything
           do
           so
           )
           I
           shall
           consider
           it
           in
           its
           proper
           place
           ;
           chiefly
           for
           the
           sake
           of
           my
           Iudicious
           Adversary
           Dr.
           
             T.
             G.
          
           who
           was
           the
           first
           and
           I
           think
           the
           only
           person
           that
           hath
           discovered
           his
           Book
           to
           be
           a
           
             Learned
             Treatise
          
           .
        
         
         
           But
           my
           generous
           Adversaries
           ,
           finding
           so
           little
           success
           in
           single
           attempts
           ,
           they
           next
           fall
           upon
           me
           with
           Chain-shot
           ;
           viz.
           
             A
             Collection
             of
             several
             Treatises
             against
             Doct.
             Stillingfleet
             .
          
           To
           make
           up
           the
           number
           ,
           they
           bring
           in
           one
           before
           published
           ,
           to
           try
           an
           experiment
           what
           force
           that
           can
           have
           in
           conjunction
           which
           had
           none
           of
           it self
           .
        
         
           The
           first
           undertaker
           therein
           ,
           is
           ,
           the
           very
           calm
           and
           (
           according
           to
           his
           new
           Christian
           Name
           )
           Serene
           Mr.
           Cressy
           ,
           the
           man
           that
           hath
           learnt
           to
           mortifie
           passions
           by
           Mystical
           Divinity
           ;
           but
           is
           so
           far
           from
           being
           sublimed
           and
           rectified
           ,
           by
           that
           Chymical
           way
           of
           devotion
           ,
           that
           he
           seems
           yet
           to
           remain
           in
           the
           very
           dregs
           of
           them
           :
           the
           man
           ,
           that
           hath
           so
           accustomed
           him-self
           to
           Legends
           ,
           that
           he
           cannot
           write
           against
           an
           Adversary
           ,
           without
           making
           one
           of
           him
           .
           And
           although
           there
           be
           many
           very
           pleasant
           ones
           in
           his
           Church-History
           ,
           yet
           I
           hardly
           think
           there
           are
           many
           more
           wonderful
           ,
           than
           (
           if
           his
           insinuations
           
           had
           any
           colour
           of
           truth
           in
           them
           )
           the
           first
           part
           of
           my
           life
           had
           been
           .
           For
           by
           making
           me
           so
           active
           in
           those
           times
           ,
           when
           I
           was
           uncapable
           of
           understanding
           what
           they
           were
           ,
           he
           seems
           to
           represent
           me
           as
           one
           that
           had
           so
           passionate
           a
           zeal
           for
           Presbytery
           in
           my
           cradle
           ,
           that
           I
           would
           suck
           of
           none
           but
           a
           Scottish
           Nurse
           ;
           that
           the
           first
           word
           I
           pronounced
           was
           Covenant
           ;
           that
           I
           would
           go
           to
           School
           to
           none
           but
           Lay-Elders
           ;
           and
           was
           cursing
           Meroz
           before
           the
           Parliament
           at
           eight
           years
           old
           .
           Is
           not
           this
           a
           hopeful
           beginning
           for
           a
           good
           Legend
           ?
           
           Will
           he
           ,
           saith
           he
           ,
           
             or
             they
             damn
             the
             execrable
             Covenant
             ?
          
           as
           though
           ,
           I
           had
           ever
           any
           thing
           to
           do
           with
           it
           but
           when
           I
           renounced
           it
           !
           If
           I
           should
           tell
           him
           ,
           that
           as
           great
           a
           Friend
           as
           he
           takes
           me
           to
           have
           been
           to
           Presbytery
           and
           the
           late
           times
           ,
           even
           then
           I
           was
           entred
           into
           Episcopal
           Orders
           by
           a
           most
           worthy
           and
           learned
           Prelate
           of
           our
           Church
           ;
           that
           ,
           I
           never
           subscribed
           any
           Address
           to
           the
           Usurpers
           ,
           as
           some
           in
           the
           World
           have
           
           done
           ,
           and
           those
           who
           would
           now
           be
           thought
           the
           Kings
           most
           loyal
           Subjects
           ;
           that
           I
           never
           drew
           off
           any
           one
           person
           from
           their
           Allegiance
           to
           the
           King
           to
           submit
           to
           to
           the
           Popes
           Nuncio
           ,
           (
           let
           those
           who
           did
           it
           clear
           themselves
           )
           even
           such
           an
           Apology
           would
           give
           too
           much
           countenance
           to
           so
           pitiful
           a
           Calumniator
           .
           I
           thank
           him
           that
           he
           hath
           not
           charged
           me
           with
           laying
           the
           first
           platform
           of
           Presbytery
           at
           Geneva
           ,
           or
           having
           a
           hand
           in
           the
           first
           and
           second
           Admonitions
           in
           the
           days
           of
           Queen
           Elizabeth
           ;
           and
           I
           might
           as
           will
           charge
           him
           with
           the
           Gunpowder
           Treason
           ,
           as
           he
           doth
           me
           with
           any
           thing
           about
           the
           Covenant
           .
           By
           this
           we
           may
           guess
           what
           Ecclesiastical
           History
           we
           are
           to
           expect
           from
           him
           ,
           who
           writes
           so
           at
           random
           about
           the
           matters
           of
           our
           own
           times
           .
           But
           the
           man
           is
           to
           be
           pitied
           ;
           he
           was
           under
           one
           of
           Mother
           Juliana's
           fits
           ,
           he
           writ
           with
           a
           good
           mind
           ,
           but
           he
           knew
           not
           what
           .
           Some
           vent
           must
           be
           given
           to
           a
           violent
           fermentation
           ,
           else
           the
           vessel
           might
           burst
           asunder
           ;
           and
           I
           hope
           the
           good
           man
           is
           
           somewhat
           more
           at
           ease
           ,
           since
           he
           purged
           away
           so
           much
           Choler
           .
           I
           assure
           him
           I
           can
           with
           pleasure
           read
           what
           he
           wrote
           with
           rage
           ;
           and
           laugh
           at
           the
           violence
           of
           such
           passions
           ,
           which
           like
           a
           Gun
           ill
           charged
           may
           give
           fire
           and
           make
           a
           great
           noise
           ,
           but
           doth
           the
           greatest
           mischief
           to
           him
           that
           holds
           it
           .
           If
           I
           would
           pursue
           him
           through
           all
           his
           heats
           ,
           I
           must
           undergo
           the
           Ordeal-tryal
           ,
           touch
           firebrands
           without
           hurting
           my self
           :
           which
           although
           I
           might
           do
           ,
           yet
           I
           know
           my
           Adversaries
           are
           so
           implacable
           ,
           that
           even
           that
           would
           not
           convince
           them
           of
           my
           innocence
           .
           I
           leave
           him
           therefore
           to
           grow
           cooler
           and
           wiser
           ;
           but
           I
           beseech
           him
           for
           his
           own
           sake
           ,
           that
           he
           would
           attempt
           no
           more
           the
           justifying
           
             the
             union
             of
             nothing
             with
             nothing
             ,
          
           
           and
           for
           the
           sake
           of
           Religion
           ,
           that
           he
           would
           not
           call
           God
           any
           more
           
             an
             incomprehensible
             Nothing
          
           ;
           a
           Description
           fit
           only
           for
           the
           Atheists
           Catechism
           .
           If
           there
           were
           any
           thing
           in
           his
           railing
           Book
           which
           looked
           like
           reason
           or
           argument
           I
           might
           perhaps
           at
           my
           
           leisure
           be
           perswaded
           to
           answer
           it
           ;
           though
           I
           do
           not
           love
           to
           have
           to
           do
           with
           mad
           men
           ,
           no
           not
           in
           their
           lucid
           intervals
           .
        
         
           The
           next
           that
           follows
           is
           one
           that
           goes
           about
           to
           vindicate
           the
           
             Roman
             Churches
             devotions
             and
             Doctrine
             of
             Repentance
             and
             Indulgencies
             ,
          
           he
           is
           a
           meer
           pattern
           of
           meekness
           ,
           compared
           with
           
             S.
             C.
          
           ,
           he
           writes
           pertinently
           and
           without
           the
           others
           bitterness
           and
           passion
           .
           His
           great
           endeavour
           is
           to
           clear
           the
           honour
           of
           his
           Church
           ,
           from
           the
           absurd
           Doctrines
           and
           practices
           charged
           upon
           it
           .
           And
           the
           force
           of
           all
           ,
           
           he
           saith
           lies
           in
           this
           ,
           
             that
             where
             the
             Church
             hath
             defined
             nothing
             in
             her
             Councils
             ,
             it
             is
             to
             no
             purpose
             to
             object
             that
             such
             Doctrines
             are
             taught
             by
             some
             in
             it
             ;
             for
             those
             who
             defend
             their
             separation
             from
             the
             Communion
             of
             a
             Church
             by
             reason
             of
             its
             erroneous
             or
             corrupt
             Doctrines
             must
             make
             it
             appear
             that
             those
             are
             taught
             by
             it
             ,
             and
             the
             belief
             of
             them
             also
             exacted
             from
             its
             subjects
             .
          
           To
           
           this
           purpose
           
             S.
             C.
          
           likewise
           speaks
           (
           in
           some
           of
           his
           lucid
           intervalls
           )
           and
           I
           perceive
           this
           is
           become
           a
           common
           Topick
           among
           them
           ,
           to
           take
           off
           the
           odium
           of
           such
           opinions
           and
           practices
           as
           they
           are
           willing
           enough
           ,
           but
           ashamed
           to
           defend
           ,
           which
           I
           shall
           in
           this
           place
           briefly
           remove
           .
           The
           thing
           I
           was
           to
           prove
           was
           ,
           that
           persons
           in
           the
           Communion
           of
           the
           Roman
           Church
           do
           run
           great
           hazard
           of
           their
           Salvation
           :
           for
           which
           I
           instanced
           particularly
           in
           several
           opinions
           and
           practices
           which
           are
           very
           apt
           to
           hinder
           a
           good
           life
           which
           is
           necessary
           to
           Salvation
           .
           Now
           a
           twofold
           Question
           here
           arises
           .
           1.
           
           Whether
           the
           Church
           may
           justly
           be
           charged
           with
           those
           Doctrines
           and
           practices
           ?
           2.
           
           Whether
           ,
           although
           the
           Church
           may
           not
           directly
           be
           charged
           to
           have
           decreed
           them
           in
           her
           Councils
           ,
           yet
           so
           much
           countenance
           and
           encouragement
           be
           not
           commonly
           given
           to
           them
           in
           that
           Church
           ,
           that
           particular
           persons
           do
           run
           great
           hazard
           of
           their
           salvation
           by
           reason
           of
           them
           ?
           For
           which
           we
           are
           to
           consider
           ,
           
           that
           it
           hath
           been
           the
           method
           of
           the
           Roman
           Church
           to
           allow
           many
           more
           things
           in
           common
           belief
           and
           practice
           than
           it
           hath
           dared
           for
           very
           shame
           to
           decree
           in
           Councils
           ,
           especially
           when
           such
           things
           have
           been
           objected
           by
           her
           enemies
           .
           In
           this
           case
           it
           hath
           been
           thought
           the
           most
           prudent
           course
           for
           the
           Councils
           to
           speak
           deceitfully
           and
           in
           general
           terms
           ,
           so
           as
           to
           give
           as
           little
           advantage
           as
           may
           be
           to
           their
           enemies
           ,
           and
           yet
           to
           retain
           ground
           enough
           to
           uphold
           their
           former
           opinions
           and
           practices
           :
           Which
           still
           continuing
           in
           Vogue
           and
           reputation
           ,
           become
           so
           much
           the
           more
           dangerous
           to
           mens
           Souls
           ,
           because
           their
           Councils
           having
           had
           opportunity
           to
           have
           declared
           effectually
           against
           them
           were
           so
           far
           from
           it
           ,
           that
           by
           their
           doubtful
           expressions
           they
           have
           left
           ground
           enough
           for
           the
           continuance
           of
           them
           .
           Now
           from
           hence
           the
           Directors
           of
           Conscience
           among
           them
           frame
           their
           opinions
           ,
           and
           the
           people
           think
           it
           their
           duty
           blindly
           to
           follow
           them
           ;
           and
           supposing
           any
           one
           among
           them
           should
           scruple
           any
           
           such
           Doctrine
           or
           practice
           ,
           to
           whom
           must
           he
           resort
           but
           to
           his
           Confessors
           ,
           and
           will
           any
           such
           dare
           to
           condemn
           what
           is
           generally
           received
           although
           not
           decreed
           by
           Councils
           ?
           or
           if
           he
           should
           ,
           dare
           any
           person
           rely
           on
           his
           private
           judgement
           when
           it
           is
           contrary
           to
           the
           most
           received
           Doctrine
           or
           practice
           ?
           Besides
           ,
           the
           promises
           of
           Infallibility
           are
           supposed
           by
           them
           to
           be
           primarily
           made
           to
           the
           Church
           ,
           and
           only
           by
           way
           of
           representation
           to
           the
           Council
           ;
           and
           therefore
           Doctrines
           or
           practices
           generally
           received
           and
           allowed
           by
           the
           Teachers
           of
           the
           Church
           and
           the
           Guides
           of
           conscience
           ,
           must
           be
           received
           by
           them
           as
           true
           and
           good
           ;
           for
           otherwise
           those
           promises
           would
           fail
           to
           the
           Church
           in
           its
           diffusive
           capacity
           ,
           and
           consequently
           ,
           supposing
           no
           General
           Council
           ,
           it
           were
           possible
           for
           the
           most
           erroneous
           and
           pernicious
           Doctrines
           and
           practices
           to
           prevail
           in
           the
           Church
           ,
           which
           must
           utterly
           overthrow
           all
           pretence
           to
           Infallibility
           .
           But
           in
           our
           present
           case
           we
           need
           not
           run
           so
           far
           ,
           for
           I
           shall
           here
           prove
           that
           in
           the
           most
           material
           points
           insisted
           
           on
           by
           
             N.
             O.
          
           viz.
           
             the
             Doctrine
             of
             the
             efficacy
             of
             the
             Sacraments
          
           ex
           opere
           Operato
           ,
           
             and
             of
             Indulgences
          
           ,
           we
           do
           justly
           charge
           the
           Church
           of
           Rome
           even
           in
           the
           decrees
           of
           her
           Councils
           with
           laying
           such
           a
           foundation
           ,
           as
           doth
           overthrow
           the
           necessity
           of
           a
           good
           life
           .
           The
           way
           he
           takes
           to
           vindicate
           those
           points
           from
           this
           consequence
           is
           this
           ,
           That
           the
           
             Sacramenta
             mortuorum
          
           ,
           
           viz.
           
             Baptism
             and
             Penance
             which
             confer
             justifying
             Grace
             do
             require
             a
             subject
             rightly
             disposed
          
           ;
           And
           the
           
             Sacramenta
             vivorum
          
           ,
           viz.
           
             Confirmation
             ,
             Eucharist
             and
             Extreme
             unction
             ,
             do
             require
             the
             receiver
             to
             be
             actually
             in
             a
             State
             of
             Grace
          
           ;
           the
           same
           ,
           
           he
           saith
           of
           
             Indulgences
             ,
             that
             the
             benefit
             of
             them
             doth
             suppose
             a
             man
             put
             into
             a
             State
             of
             Grace
             by
             the
             Sacrament
             of
             Penance
          
           ;
           
           so
           that
           the
           whole
           matter
           is
           put
           upon
           this
           issue
           ,
           whether
           their
           Doctrine
           concerning
           the
           conditions
           by
           which
           a
           man
           
           may
           be
           put
           into
           a
           State
           of
           Grace
           ,
           be
           not
           such
           as
           doth
           overthrow
           the
           necessity
           of
           a
           good
           life
           ?
           And
           it
           being
           acknowledged
           that
           the
           Sacrament
           of
           Penance
           doth
           confer
           the
           Grace
           of
           justification
           on
           all
           persons
           rightly
           disposed
           for
           it
           ,
           our
           only
           business
           is
           to
           enquire
           what
           necessary
           conditions
           their
           Church
           requires
           in
           order
           to
           it
           .
           For
           which
           we
           appeal
           to
           the
           words
           of
           the
           Council
           of
           Trent
           ,
           for
           Session
           14.
           c.
           4.
           
           That
           plainly
           determins
           ,
           
           that
           
             imperfect
             contrition
             or
             attrition
             although
             it
             cannot
             bring
             men
             to
             justification
             without
             the
             Sacrament
             of
             Penance
             ,
             yet
             it
             doth
             dispose
             men
             for
             obtaining
             the
             Grace
             of
             God
             by
             the
             Sacrament
             of
             Penance
             .
          
           If
           we
           joyn
           this
           now
           with
           another
           decree
           of
           the
           same
           Council
           ,
           viz.
           *
           
             that
             the
             Sacraments
             do
             conferr
             
             Grace
             on
             all
             those
             who
             are
             disposed
             to
             receive
             it
          
           ;
           
           I
           leave
           it
           now
           to
           any
           one
           to
           judge
           ,
           whether
           from
           hence
           it
           doth
           not
           necessarily
           follow
           ,
           that
           all
           those
           that
           have
           but
           imperfect
           contrition
           ,
           or
           bare
           attrition
           for
           their
           sins
           ,
           are
           by
           the
           Sacrament
           of
           Penance
           put
           into
           a
           State
           of
           Grace
           ,
           according
           to
           the
           Doctrine
           of
           the
           Council
           of
           Trent
           ?
           And
           how
           far
           this
           overthrows
           the
           necessity
           of
           a
           good
           life
           ,
           will
           appear
           from
           the
           explication
           of
           contrition
           and
           attrition
           given
           by
           the
           same
           Council
           .
           
           Contrition
           is
           defined
           ,
           to
           be
           ,
           
             a
             grief
             of
             mind
             and
             detestation
             of
             sin
             committed
             ,
             with
             a
             purpose
             of
             sinning
             no
             more
          
           ;
           therefore
           
             imperfect
             contrition
          
           or
           attrition
           must
           be
           such
           a
           grief
           and
           detestation
           of
           sin
           past
           ,
           as
           implies
           but
           an
           imperfect
           purpose
           of
           sinning
           no
           more
           .
           From
           which
           it
           evidently
           follows
           ,
           that
           by
           the
           Doctrine
           of
           this
           Council
           a
           man
           may
           be
           put
           into
           a
           State
           of
           Grace
           without
           so
           much
           as
           a
           firm
           or
           perfect
           purpose
           of
           sinning
           no
           more
           .
           And
           can
           
           there
           be
           a
           Doctrine
           invented
           by
           men
           that
           doth
           more
           effectually
           destroy
           the
           necessity
           of
           a
           good
           life
           than
           this
           doth
           ?
           For
           the
           State
           of
           Grace
           puts
           a
           man
           actually
           into
           the
           favour
           of
           God
           ;
           and
           supposing
           him
           to
           fall
           into
           mortal
           sin
           afterwards
           ,
           all
           he
           needs
           to
           do
           ,
           is
           only
           to
           repeat
           the
           same
           kind
           of
           attrition
           and
           receive
           the
           Sacrament
           of
           Penance
           and
           he
           is
           perfectly
           sound
           again
           and
           recovers
           the
           Favour
           of
           God.
           I
           know
           the
           Council
           there
           saith
           ,
           That
           
             this
             attrition
             must
             exclude
             voluntatem
             peccandi
             ,
          
           as
           
             O.
             N.
          
           observes
           ;
           but
           that
           implies
           no
           more
           than
           a
           man
           's
           not
           having
           at
           that
           time
           a
           purpose
           to
           sin
           again
           ;
           and
           the
           Council
           distinguishes
           it
           from
           the
           
             propositum
             non
             peccandi
             de
             caetero
          
           ,
           or
           the
           purpose
           not
           to
           sin
           again
           ,
           which
           the
           Council
           applies
           to
           contrition
           as
           the
           other
           to
           attrition
           .
           And
           Cajetan
           himself
           quoted
           by
           
             O.
             N.
          
           calls
           it
           
             an
             imperfect
             purpose
             of
             not
             sinning
             .
          
           
           So
           that
           after
           all
           the
           evasions
           which
           have
           been
           yet
           ,
           or
           can
           be
           produced
           ,
           the
           Roman
           Churches
           Doctrine
           
           of
           Repentance
           and
           Indulgences
           doth
           most
           dangerously
           obstruct
           devotion
           and
           a
           good
           life
           .
           I
           desire
           therefore
           
             O.
             N.
          
           and
           his
           Brethren
           to
           be
           a
           little
           more
           sparing
           in
           their
           censures
           of
           us
           as
           unfaithfully
           representing
           the
           Doctrine
           of
           their
           Church
           ,
           for
           we
           understand
           it
           much
           better
           ,
           and
           represent
           it
           more
           truly
           ,
           than
           they
           desire
           .
        
         
           But
           supposing
           the
           words
           of
           the
           Council
           were
           ambiguous
           in
           this
           matter
           ,
           what
           better
           help
           can
           we
           have
           to
           understand
           it
           ,
           than
           the
           sense
           of
           their
           most
           eminent
           and
           learned
           Instructours
           of
           Conscience
           ?
           and
           those
           not
           of
           the
           single
           Order
           of
           Jesuits
           ,
           as
           some
           would
           have
           it
           believed
           ,
           but
           of
           all
           sorts
           among
           them
           .
           
           
             Melchior
             Canus
          
           who
           was
           far
           enough
           from
           being
           a
           Friend
           of
           the
           Jesuits
           ,
           saith
           expresly
           ,
           
             although
             a
             man
             knows
             he
             hath
             not
             contrition
             but
             bare
             attrition
             ,
             he
             may
             come
             to
             the
             Sacrament
             and
             receive
             grace
             by
             it
          
           ;
           for
           which
           he
           gives
           this
           reason
           ,
           
             because
             Baptism
             and
             Penance
             ,
             are
          
           
           Sacramenta
           mortuorum
           ;
           
             and
             therefore
             those
             who
             are
             under
             mortal
             sin
             if
             they
             have
             attrition
             whereby
             the
             impediment
             is
             removed
             may
             not
             only
             come
             to
             them
             ,
             but
             go
             away
             with
             the
             Grace
             conferred
             ,
             because
             the
             Sacraments
             always
             conferr
             Grace
             ,
             where
             the
             impediment
             is
             removed
             .
             And
             he
             is
             followed
             herein
             ,
          
           
           saith
           Morinus
           ,
           not
           only
           by
           
             Lopez
             ,
             Pesantius
             ,
             Nicol.
             Isambertus
          
           Professor
           of
           Divinity
           at
           Paris
           ,
           but
           by
           the
           fargreatest
           number
           of
           their
           modern
           Divines
           .
           I
           shall
           not
           so
           much
           as
           mention
           the
           
             Jesuitical
             Casuists
          
           whose
           Testimonies
           are
           produced
           in
           the
           
             Jesuits
             Morals
          
           ,
           
           or
           
             Provincial
             letters
          
           ,
           such
           as
           
             Filliutius
             ,
             Amicus
             ,
             Sa
             ,
             Escobar
             ,
             Bauny
             ,
          
           &c.
           
           But
           I
           shall
           name
           some
           of
           far
           greater
           Authority
           among
           them
           .
           
             O.
             N.
          
           frequently
           cites
           
             Paul
             Layman
          
           with
           expressions
           of
           esteem
           ,
           
           and
           he
           determins
           that
           
             true
             contrition
             is
             not
             necessary
             to
             the
             Sacrament
             of
             Penance
             after
             the
             commission
             of
             
             mortal
             sin
             ,
             but
             attrition
             is
             sufficient
             although
             a
             man
             know
             it
             to
             be
             only
             attrition
             .
          
           If
           they
           had
           made
           attrition
           only
           necessary
           to
           the
           Sacrament
           of
           Baptism
           ,
           they
           might
           have
           pleaded
           ,
           that
           they
           had
           not
           destroyed
           the
           necessity
           of
           a
           good
           life
           afterwards
           to
           preserve
           the
           Grace
           conveyed
           in
           Baptism
           ;
           but
           we
           see
           in
           the
           case
           of
           mortal
           sin
           afterwards
           
             toties
             quoties
          
           no
           more
           is
           necessary
           but
           a
           new
           Act
           of
           Attrition
           ,
           and
           that
           not
           only
           when
           a
           man
           mistakes
           it
           to
           be
           contrition
           ;
           but
           though
           a
           man
           knows
           it
           to
           be
           bare
           attrition
           .
           I
           confess
           
             Cardinal
             Tolet
          
           ,
           
           although
           he
           asserts
           the
           substance
           of
           the
           Doctrine
           ,
           yet
           he
           saith
           
             attrition
             only
             serves
             when
             it
             is
             mistaken
             for
             contrition
          
           ;
           
           but
           this
           Morinus
           tells
           us
           the
           later
           Divines
           laugh
           at
           and
           explode
           .
           
           
             Cardinal
             Lugo
          
           not
           only
           contends
           for
           the
           Doctrine
           ,
           but
           asserts
           it
           to
           be
           the
           Doctrine
           of
           the
           Council
           of
           Trent
           ,
           viz.
           
             that
             attrition
             with
             the
             Sacrament
             of
             Penance
             is
             sufficient
             for
             the
             Grace
             of
             Justification
          
           ;
           and
           
           quotes
           
             Suarez
             ,
             Vasquez
          
           and
           Maeratius
           ,
           as
           sufficiently
           proving
           from
           the
           words
           of
           the
           
             Council
             ,
             that
             attrition
             is
             the
             next
             disposition
             to
             the
             Grace
             of
             justification
             conveyed
             by
             the
             Sacrament
          
           ;
           and
           this
           attrition
           he
           there
           shews
           against
           Sylvius
           ,
           doth
           not
           imply
           
             an
             imperfect
             love
             of
             God
             above
             all
          
           ;
           which
           is
           directly
           contrary
           to
           
             O.
             N.
          
           And
           in
           another
           place
           he
           proves
           ,
           
           
             that
             a
             man
             is
             not
             bound
             always
             to
             contrition
             for
             his
             sins
             although
             they
             be
             mortal
          
           ;
           
           for
           saith
           he
           ,
           
             if
             he
             were
             ,
             then
             a
             man
             having
             attrition
             cannot
             be
             excused
             but
             only
             by
             invincible
             Ignorance
             from
             a
             new
             mortal
             sin
             in
             coming
             to
             the
             Sacrament
             of
             Penance
             without
             contrition
             ,
             because
             some
             time
             is
             commonly
             supposed
             to
             intervene
             between
             a
             mans
             attrition
             and
             his
             justification
             by
             the
             Sacrament
             ,
             in
             which
             time
             he
             would
             sin
             mortally
             by
             omitting
             contrition
             ,
             if
             he
             were
             obliged
             to
             it
             ;
             but
             this
             ,
          
           
           saith
           he
           ,
           
             is
             against
             the
             common
             opinion
             of
             Divines
             ,
             that
             a
             man
             contracts
             any
             new
             guilt
             by
             omitting
             contrition
             .
          
           Nay
           he
           afterwards
           determins
           ,
           
           
             that
             a
             man
             that
             hath
             received
             the
             Sacrament
             of
             Penance
             with
             bare
             attrition
             is
             not
             bound
             ,
             under
             the
             guilt
             of
             mortal
             sin
             ,
             for
             omitting
             it
             ,
             to
             an
             act
             of
             contrition
             at
             the
             point
             of
             death
             ;
             which
             is
             ,
          
           he
           saith
           ,
           
             the
             commonly
             received
             opinion
             among
             them
             ,
             and
             he
             quotes
             Diana
             ,
             Coninch
             ,
             Becanus
             ,
             Layman
             ,
             Fagundez
             ,
             Faber
             ,
             Turrianus
             ,
             Salas
          
           and
           others
           for
           it
           .
           The
           great
           argument
           he
           brings
           ,
           is
           ,
           
             because
             Confessors
             do
             not
             think
             themselves
             obliged
             to
             put
             men
             in
             mind
             of
             an
             act
             of
             contrition
             at
             that
             time
             as
             necessary
             ,
             as
             common
             experience
             shews
             .
          
           And
           are
           not
           such
           Confessors
           excellent
           Guides
           to
           Heaven
           the
           mean
           while
           ?
           If
           they
           be
           ,
           they
           have
           found
           out
           a
           much
           broader
           way
           and
           wider
           gate
           than
           ever
           Christ
           intended
           .
           What
           not
           
           one
           single
           act
           of
           contrition
           necessary
           !
           No
           ,
           not
           at
           the
           point
           of
           death
           !
           What
           pity
           it
           is
           for
           sinners
           ,
           you
           have
           not
           the
           keeping
           of
           Heaven-gates
           ?
           How
           do
           they
           want
           the
           Sacrament
           of
           Penance
           in
           Hell
           ,
           for
           no
           doubt
           there
           is
           attrition
           good
           store
           there
           !
           But
           above
           all
           of
           them
           commend
           me
           to
           honest
           
             Gregor
             .
             de
             Valentiâ
          
           ,
           
           who
           not
           only
           makes
           contrition
           unnecessary
           ,
           but
           saith
           
             it
             is
             rather
             a
             hindrance
             to
             the
             effect
             of
             the
             Sacraments
             .
          
           From
           whence
           Morinus
           justly
           infers
           ,
           
           
             that
             a
             Confessor
             ought
             not
             to
             perswade
             the
             Penitent
             to
             Contrition
             ;
             nor
             the
             penitent
             to
             endeavour
             after
             it
             .
          
           Nay
           Morinus
           shews
           ,
           
             that
             grave
             men
             and
             famous
             in
             their
             Church
             do
             assert
             that
             a
             Penitent
             having
             received
             the
             Sacrament
             of
             Penance
             ,
          
           
           
             is
             not
             bound
             to
             so
             much
             as
             one
             act
             of
             contrition
             or
             the
             Love
             of
             God
             in
             order
             to
             his
             reconciliation
             with
             God.
          
           Yea
           ,
           
             although
             a
             man
             hath
             hated
             God
             to
             the
             last
             act
             of
             his
             life
             
             if
             he
             receives
             the
             Sacrament
             of
             Penance
             ,
             they
             deny
             that
             it
             is
             necessary
             for
             him
             to
             be
             contrite
             for
             his
             sins
             or
             to
             love
             God.
          
           Nothing
           could
           go
           beyond
           this
           but
           what
           follows
           in
           him
           ,
           
           
             that
             the
             excellency
             of
             the
             Evangelical
             Sacraments
             above
             the
             legal
             consists
             in
             this
             ,
             that
             the
             Evangelical
             Sacraments
             have
             freed
             us
             from
             the
             most
             heavy
             yoke
             〈◊〉
             of
             contrition
             and
             the
             Love
             of
             God.
          
           O
           admirable
           Guides
           of
           Conscience
           !
           I
           do
           not
           at
           all
           question
           but
           
             Jews
             ,
             Turks
          
           and
           Heathens
           have
           a
           much
           better
           and
           truer
           notion
           of
           Repentance
           ,
           than
           these
           men
           ;
           the
           
             Pagan
             Philosophers
          
           were
           Christians
           to
           them
           .
           And
           what
           injury
           have
           I
           done
           them
           now
           ,
           in
           charging
           such
           things
           upon
           them
           which
           obstruct
           devotion
           and
           overthrow
           the
           necessity
           of
           a
           good
           life
           ?
           For
           I
           hardly
           think
           it
           possible
           to
           contrive
           a
           Doctrine
           more
           effectual
           for
           that
           end
           ,
           than
           
           to
           tell
           men
           that
           the
           Sacraments
           of
           the
           Gospel
           do
           free
           men
           from
           that
           heavy
           yoke
           Contrition
           and
           the
           Love
           of
           God.
           
        
         
           But
           supposing
           there
           were
           no
           such
           Foundation
           for
           this
           Doctrine
           in
           the
           Council
           of
           Trent
           ,
           as
           we
           see
           there
           is
           would
           there
           be
           no
           danger
           to
           mens
           Salvation
           ,
           if
           their
           Confessors
           generally
           told
           then
           these
           things
           ,
           and
           they
           knew
           it
           to
           be
           th●
           current
           opinion
           among
           them
           ?
           Is
           there
           〈◊〉
           danger
           of
           
             falling
             into
             the
             ditch
             whe●
             the
             Blind
             lead
             the
             Blind
             ,
          
           unless
           General
           Council
           expresly
           allow
           of
           it
           ?
           〈◊〉
           there
           no
           danger
           by
           Empericks
           a●●
           Mountebanks
           ,
           unless
           the
           whole
           Co●ledge
           of
           Physicians
           approve
           them
           ?
           An●
           of
           all
           sorts
           of
           Empericks
           ,
           the
           worst
           a●●
           such
           Casuists
           and
           Confessors
           .
           Is
           ther●
           no
           way
           to
           magnify
           the
           Sacerdotal
           office
           unless
           they
           have
           a
           Power
           to
           Trepan
           Soul
           into
           eternal
           flames
           for
           want
           of
           true
           repentance
           ;
           by
           making
           them
           believe
           th●
           Priests
           absolution
           with
           bare
           attritio●
           will
           make
           all
           even
           with
           God
           ?
           Or
           〈◊〉
           
           this
           Doctrine
           only
           a
           Decoy
           to
           draw
           
             great
             sinners
          
           into
           your
           nets
           ?
           And
           all
           this
           while
           is
           your
           Church
           innocent
           ,
           which
           at
           least
           sees
           and
           will
           not
           reform
           these
           things
           ?
           In
           
             A.
             D.
          
           1665.
           24.
           of
           September
           and
           18.
           
           May
           ,
           1666.
           the
           Congregation
           of
           the
           Inquisition
           at
           Rome
           under
           
             Alexander
             .
             7.
          
           took
           upon
           them
           to
           censure
           45.
           several
           Propositions
           of
           the
           late
           Casuists
           ,
           
           as
           scandalous
           and
           pernicious
           to
           the
           Souls
           of
           men
           ,
           but
           not
           one
           of
           them
           relates
           to
           this
           Doctrine
           of
           repentance
           ,
           although
           the
           Jansenists
           in
           France
           had
           complained
           of
           it
           .
           Whence
           could
           this
           arise
           but
           from
           looking
           on
           it
           as
           the
           Doctrine
           of
           their
           Church
           ?
           Indeed
           I
           find
           that
           on
           May
           5.
           1667.
           
           The
           Pope
           caused
           a
           Decree
           to
           be
           published
           
             straitly
             forbidding
             all
             persons
             in
             their
             debates
             about
             Attrition
             ,
             to
             condemn
             each
             other
          
           ;
           but
           it
           is
           worth
           our
           while
           to
           understand
           ,
           what
           this
           controversie
           was
           ,
           viz.
           
             Whether
             bare
             attrition
             doth
             require
             an
             act
             of
             the
             love
             of
             God
          
           ;
           and
           
             although
             the
             Negative
          
           
           be
           there
           said
           to
           be
           
             the
             more
             common
             opinion
             ,
             yet
             the
             Pope
             would
             not
             have
             the
             others
             that
             affirmed
             it
             to
             be
             censured
             .
          
           But
           not
           the
           least
           word
           against
           the
           sufficiency
           of
           bare
           attrition
           .
           Are
           any
           of
           the
           Books
           censured
           which
           assert
           this
           Doctrine
           ?
           Nay
           ,
           they
           are
           published
           with
           great
           approbations
           .
           Are
           any
           of
           the
           Defenders
           of
           it
           discountenanced
           ?
           Nay
           ,
           they
           are
           Persons
           in
           the
           highest
           esteem
           ,
           dignity
           ,
           and
           Authority
           among
           them
           .
           Are
           any
           cautions
           given
           to
           Confessors
           to
           beware
           of
           these
           Doctrines
           ?
           Nay
           ,
           these
           very
           Books
           are
           purposely
           written
           and
           approved
           for
           their
           instruction
           and
           use
           .
           And
           if
           their
           Church
           be
           innocent
           after
           all
           this
           ,
           so
           was
           the
           Iewish
           Church
           in
           our
           Saviours
           time
           ;
           for
           the
           corruptions
           that
           were
           then
           among
           them
           had
           no
           decree
           of
           the
           Sanhedrin
           ,
           that
           I
           find
           ,
           for
           them
           ;
           it
           was
           only
           their
           Schoolmen
           and
           Casuists
           ,
           the
           Scribes
           and
           Pharisees
           which
           introduced
           them
           .
           And
           yet
           our
           Saviour
           thought
           mens
           Souls
           in
           danger
           ,
           when
           he
           bid
           them
           beware
           
           
             of
             the
             leaven
             of
             the
             Pharisees
             .
          
           I
           confess
           when
           we
           debate
           the
           causes
           of
           Separation
           from
           their
           Communion
           ,
           we
           think
           it
           then
           reasonable
           to
           alledge
           no
           more
           ,
           than
           what
           they
           impose
           on
           all
           to
           believe
           and
           practice
           (
           and
           we
           have
           enough
           of
           all
           Conscience
           in
           that
           kind
           without
           going
           farther
           )
           but
           when
           we
           represent
           the
           hazard
           of
           Salvation
           to
           particular
           persons
           ,
           we
           may
           then
           justly
           charge
           them
           with
           the
           pernicious
           Doctrines
           and
           practices
           which
           are
           received
           and
           allowed
           among
           them
           ,
           although
           not
           decreed
           by
           the
           Church
           in
           Councils
           .
           For
           otherwise
           it
           would
           be
           just
           ,
           as
           if
           one
           should
           say
           to
           a
           man
           ,
           that
           asked
           him
           ,
           whether
           he
           might
           safely
           travel
           through
           such
           a
           Country
           ?
           
             yes
             ,
             without
             doubt
             you
             may
             ,
             for
             although
             there
             be
             abundance
             of
             Thieves
             and
             High-waymen
             ,
             yet
             the
             Prince
             or
             the
             State
             never
             approved
             them
             ,
             or
             gave
             them
             licence
             to
             rob
             Travellers
             .
          
           Do
           you
           think
           any
           man
           would
           venture
           his
           person
           or
           his
           purse
           ,
           on
           no
           better
           security
           ?
           Yet
           
           such
           security
           as
           this
           ,
           if
           it
           were
           true
           is
           all
           that
           such
           moderate
           men
           as
           
             O.
             N.
          
           or
           his
           Brethren
           can
           give
           as
           to
           the
           Roman
           Church
           ;
           for
           they
           dare
           not
           deny
           the
           bad
           consequence
           of
           the
           Doctrines
           and
           practices
           charged
           upon
           them
           ,
           but
           only
           say
           ,
           
             the
             Church
             hath
             not
             decreed
             them
             .
          
           So
           much
           I
           thought
           necessary
           to
           say
           to
           this
           newest
           and
           most
           plausible
           pretence
           ,
           which
           is
           made
           use
           of
           by
           the
           best
           Advocates
           for
           the
           Roman
           Church
           .
        
         
           And
           now
           farewel
           to
           Moderation
           ;
           for
           the
           two
           next
           which
           appeared
           on
           the
           Stage
           against
           me
           ,
           were
           two
           Jesuits
           ;
           the
           one
           sent
           over
           a
           Book
           ,
           which
           if
           we
           look
           only
           at
           the
           bulk
           and
           thickness
           was
           a
           very
           substantial
           one
           ,
           called
           by
           an
           odd
           
             Antiphrasis
             ,
             Reason
             and
             Religion
          
           :
           I
           have
           endeavoured
           to
           draw
           off
           all
           the
           Spirit
           I
           could
           find
           in
           it
           ,
           in
           the
           following
           discourses
           ,
           but
           I
           am
           forced
           to
           leave
           a
           vast
           quantity
           of
           Phlegm
           and
           
             Caput
             Mortuum
          
           behind
           .
           I
           shall
           say
           no
           more
           of
           him
           here
           ,
           having
           occasion
           to
           speak
           so
           much
           of
           him
           in
           the
           Discourses
           about
           the
           Principles
           of
           faith
           ,
           which
           
           will
           in
           a
           little
           time
           be
           ready
           to
           appear
           .
        
         
           The
           other
           is
           the
           stout
           Defender
           of
           
             lgnatius
             Loyola
          
           and
           the
           whole
           Order
           of
           Jesuits
           ;
           What
           ,
           one
           man
           undertake
           to
           defend
           the
           Jesuits
           as
           to
           their
           Principles
           and
           Practices
           !
           and
           that
           in
           this
           Age
           ,
           which
           so
           well
           understands
           their
           Maxims
           and
           Conduct
           !
           and
           in
           England
           too
           ,
           where
           those
           of
           other
           Orders
           and
           the
           
             Secular
             Priests
          
           love
           them
           so
           dearly
           !
           But
           nothing
           is
           too
           brave
           or
           difficult
           ,
           for
           a
           Jesuit
           to
           attempt
           ,
           however
           he
           comes
           off
           in
           it
           .
           As
           to
           
             Ignatius
             Loyola
          
           ,
           I
           will
           come
           to
           terms
           with
           him
           ;
           if
           what
           he
           confesses
           as
           to
           his
           ignorant
           zeal
           ,
           pious
           simplicity
           ,
           frequent
           visions
           and
           extasies
           ,
           extravagant
           preaching
           ,
           unmannerly
           contempt
           of
           Superiours
           do
           not
           prove
           him
           a
           Fanatick
           ,
           I
           am
           content
           to
           let
           him
           go
           .
           But
           what
           if
           Ignatius
           himself
           being
           grown
           old
           ,
           did
           suspect
           such
           frequent
           extasies
           and
           visions
           for
           illusions
           ?
           I
           desire
           him
           to
           look
           Ribadineira
           ,
           
           in
           his
           larger
           life
           to
           that
           purpose
           .
           But
           this
           matter
           of
           Fanaticism
           
           must
           be
           referred
           to
           another
           place
           .
           I
           shall
           now
           only
           give
           a
           tast
           of
           the
           Jesuits
           excellent
           way
           of
           defending
           the
           principles
           destructive
           to
           Government
           which
           I
           charged
           his
           Order
           with
           .
        
         
           
             The
             first
             was
          
           ,
           that
           Government
           was
           so
           originally
           in
           the
           People
           ,
           that
           they
           by
           their
           Representatives
           may
           call
           their
           Soveraign
           to
           an
           account
           and
           alter
           the
           form
           of
           Government
           .
           
             Now
             mark
             this
             Answer
          
           .
           
           This
           principle
           (
           whatsoever
           truth
           it
           may
           have
           in
           speculation
           )
           is
           by
           no
           means
           to
           be
           preached
           to
           the
           People
           ,
           who
           are
           apt
           enough
           of
           themselves
           to
           stretch
           cases
           and
           pick
           quarrels
           with
           their
           best
           Governours
           ,
           yet
           was
           it
           taught
           many
           Ages
           before
           the
           Jesuits
           were
           so
           much
           as
           thought
           of
           .
           
             Welfare
             the
             man
             for
             his
             plain-dealing
             ;
             the
             Doctrine
             it
             seems
             is
          
           true
           
             enough
             ,
             but
             the
             people
             are
             not
             fit
             to
             be
             trusted
             with
             the
             management
             of
             it
             ,
             no
             ,
          
           not
           in
           their
           places
           and
           callings
           ;
           
             no
             ,
             no
             ,
             let
             the
          
           
           Jesuits
           
             alone
             with
             these
             things
             ,
             they
             know
             just
             the
             very
             nick
             of
             time
             ,
             when
             to
             be
             Iudges
             and
             Executioners
             too
             .
          
        
         
           The
           next
           principle
           is
           ,
           
             the
             Popes
             power
             of
             deposing
             Princes
             ,
          
           to
           which
           he
           again
           answers
           roundly
           .
           
           
             You
             are
             then
             to
             know
             ,
             Sir
             ,
             that
             the
             Doctrine
             was
             long
             ago
             taught
             by
             almost
             all
             Orders
             and
             Professions
             ,
             Seculars
             ,
             Regulars
             ,
             Divines
             ,
             Lawyers
             ,
             before
             the
             Jesuits
             were
             in
             Being
             .
          
           A
           very
           Catholick
           Doctrine
           it
           seems
           it
           is
           !
           What
           a
           stirr
           do
           other
           people
           make
           with
           mincing
           this
           matter
           ,
           I
           know
           not
           how
           ;
           give
           me
           a
           man
           that
           speaks
           out
           ,
           and
           lets
           Princes
           understand
           what
           their
           general
           Doctrine
           is
           in
           this
           matter
           ,
           lest
           they
           may
           possibly
           be
           deceived
           ,
           as
           though
           it
           were
           only
           the
           bold
           assertion
           of
           some
           few
           Persons
           among
           them
           .
           
             What
             wonder
             then
          
           saith
           he
           ,
           if
           Bellarmin
           
             and
             3.
             or
             4.
             more
             Jesuits
             were
             carried
             away
             with
             such
             a
             Torrent
             of
             Doctors
             who
             went
             before
             them
             ?
          
           Nay
           ,
           in
           my
           opinion
           the
           
           only
           wonder
           is
           ,
           how
           any
           Persons
           among
           them
           dare
           think
           otherwise
           ,
           this
           Doctrin
           having
           as
           he
           tells
           us
           ,
           so
           Catholick
           a
           consent
           to
           the
           truth
           of
           it
           .
           But
           in
           earnest
           Sir
           ,
           is
           the
           Doctrine
           true
           ,
           or
           false
           
             Nay
             ,
             Sir
             ,
             I
             beseech
             you
             to
             excuse
             me
             in
             that
             :
          
           for
           as
           he
           saith
           ,
           afterwards
           
             about
             the
             Popes
             power
             〈◊〉
             absolving
             Subjects
             ,
             I
             beg
             leave
             to
             wave
             such
             curious
             controversie●
             :
          
           What
           ,
           
           a
           Jesuit
           beg
           leave
           to
           wave
           
             curious
             controversies
          
           !
           What
           is
           become
           〈◊〉
           all
           their
           vast
           Tomes
           of
           Scholastical
           an●
           Casuistical
           Divinity
           ?
           Are
           no
           
             curious
             controversies
          
           handled
           in
           them
           ?
           An●
           were
           you
           bred
           up
           among
           them
           and
           yet
           ha●●
           controversies
           meerly
           because
           
             curious
             ▪
          
           No
           ,
           no
           ,
           We
           understand
           you
           better
           than
           so
           That
           is
           only
           a
           
             curious
             controversies
          
           with
           you
           which
           endangers
           your
           safety
           ,
           if
           you
           speak
           out
           ,
           for
           it
           is
           a
           needless
           kind
           of
           curiosity
           for
           a
           man
           to
           betray
           himself
           .
           Here
           in
           these
           
             practical
             Countries
          
           it
           is
           sometimes
           dangerous
           speaking
           Truth
           in
           
           their
           sense
           ;
           but
           at
           such
           a
           
             speculative
             place
          
           as
           Rome
           is
           ,
           there
           those
           may
           be
           wholesome
           and
           Catholick
           Truths
           ,
           which
           ●ere
           are
           but
           niceties
           and
           curiosities
           .
           
             But
             doth
             he
             not
             say
          
           ,
           
           
             the
             Jesuits
             have
             solemnly
             renounced
             the
             Doctrine
             ?
          
           Yes
           ,
           but
           have
           a
           care
           how
           far
           you
           believe
           him
           :
           we
           poor
           simple
           Islanders
           might
           understand
           by
           this
           ,
           that
           they
           had
           declared
           it
           to
           be
           false
           and
           pernicious
           .
           There
           is
           no
           such
           matter
           I
           will
           assure
           you
           ,
           but
           upon
           the
           stirrs
           in
           France
           they
           renounced
           the
           publishing
           it
           ,
           they
           renounced
           it
           as
           they
           were
           in
           France
           ,
           but
           thought
           it
           good
           Doctrine
           at
           Rome
           :
           they
           are
           forbidden
           to
           treat
           any
           more
           of
           it
           ,
           because
           of
           the
           odiousness
           of
           it
           to
           Princes
           ,
           and
           that
           is
           all
           the
           renouncing
           they
           ever
           meant
           .
        
         
           The
           third
           Principle
           is
           ,
           
             the
             lawfulness
             of
             killing
             Kings
          
           ,
           as
           to
           which
           ,
           he
           saith
           ,
           
             he
             cannot
             name
             the
             person
             that
             ever
             taught
             it
             in
             those
             Terms
             :
          
           a
           good
           reason
           for
           that
           ,
           because
           when
           they
           would
           have
           them
           killed
           
           they
           call
           them
           Tyrants
           .
           And
           so
           grants
           
             Dominicus
             Soto
             and
             Marian
          
           have
           asserted
           it
           ,
           he
           might
           have
           namse
           more
           if
           he
           had
           pleased
           .
           I
           could
           not
           des●
           a
           more
           pleasant
           task
           than
           to
           pursue
           〈◊〉
           through
           the
           remainder
           of
           his
           discourse
           wherein
           he
           undertakes
           to
           vindicate
           the
           Jesuits
           practices
           ,
           but
           these
           have
           been
           much
           exposed
           by
           men
           of
           their
           own
           Region
           ,
           that
           I
           may
           spare
           my
           pains
           in
           th●
           Preface
           ;
           and
           we
           may
           easily
           guess
           h●
           hard
           he
           was
           put
           to
           it
           ,
           when
           he
           mak●
           the
           letter
           of
           the
           Bishop
           of
           Angelopol
           to
           be
           forged
           at
           Port-Royal
           by
           the
           
             Ja●
             senists
          
           .
           And
           thus
           he
           hath
           shifted
           〈◊〉
           fault
           from
           the
           Indies
           to
           Europe
           ,
           〈◊〉
           to
           vindicate
           some
           Papists
           there
           fre●
           Idolatry
           ,
           
           he
           charges
           others
           here
           with
           forge●
           ▪
           And
           ●et
           to
           this
           as
           a
           full
           Answer
           ,
           the
           〈◊〉
           Ans●erer
           of
           the
           
             Seasonable
             Discour●
          
           doth
           referr
           us
           .
           And
           out
           of
           his
           admiral
           learning
           and
           skill
           in
           History
           desires
           〈◊〉
           Adversary
           ,
           for
           his
           satisfaction
           that
           the
           can
           be
           no
           danger
           of
           Resuming
           Abby
           Lan●
           
           of
           Popery
           should
           return
           ,
           
             to
             go
             into
          
           Germany
           
             where
             there
             are
             so
             many
             Papist
             and
             Protestant
             Princes
             ,
          
           
           
             Noble
             men
             and
             Gentlemen
             ,
             that
             have
             (
             especially
             since
             the
             Treaty
             at
          
           Munster
           )
           
             either
             Bishopricks
             ,
             Abbeys
             or
             the
             like
             confirmed
             to
             them
             by
             the
             Pope
             .
          
           How
           !
           confirmed
           to
           them
           by
           the
           Pope
           !
           what
           will
           not
           these
           men
           dare
           to
           say
           ?
           I
           perceive
           Ignorance
           serves
           them
           for
           other
           purposes
           than
           meerly
           to
           be
           the
           
             Mother
             of
             Devotion
          
           .
           If
           at
           least
           this
           worthy
           Author
           could
           be
           Ignorant
           of
           so
           notorious
           a
           thing
           as
           
             Pope
             Innocents
             Bull
          
           published
           on
           purpose
           to
           
             Null
             the
             Treaty
             at
          
           Munster
           ,
           
           as
           
             prejudicial
             to
             the
             Catholick
             Religion
             ,
             to
             the
             Apostolical
             See
             ,
             to
             Churches
             and
             other
             Holy
             Places
             and
             Persons
             and
             Ecclesiastical
             Rights
             .
          
           In
           the
           body
           of
           the
           Bull
           he
           saith
           ,
           
             that
             his
             Nuncio
             there
          
           (
           who
           
           was
           afterwards
           Pope
           Alexander
           the
           seveth
           )
           
             did
             protest
             against
             these
             Articles
             ,
             as
             void
             ,
             null
             ,
             unjust
             ,
             and
             agreed
             upon
             by
             persons
             that
             had
             no
             power
             ,
             and
             that
             they
             were
             to
             be
             so
             looked
             on
             by
             all
             .
             But
             the
             Pope
             did
             not
             think
             this
             sufficient
             ,
          
           but
           declares
           
             all
             those
             Articles
             that
             related
             to
             liberty
             of
             Religion
             ,
             Church-lands
             ,
             or
             any
             Ecclesiastical
             Rights
             ,
             or
             brought
             any
             the
             least
             prejudice
             to
             them
             or
             might
             be
             thought
             or
             pretended
             so
             to
             do
             ,
             to
             be
             null
             ,
             void
             ,
             invalid
             ,
             unjust
             ,
             damned
             ,
             reprobate
             ,
             vain
             ,
             and
             without
             any
             force
             or
             power
             ,
             and
             that
             they
             shall
             remain
             so
             for
             ever
             ;
             and
             that
             no
             person
             ,
             though
             never
             so
             much
             sworn
             to
             observe
             those
             articles
             shall
             be
             bound
             by
             such
             oath
             ;
             no
             right
             ,
             title
             ,
             plea
             ,
             prescription
             ,
             shall
             accrue
             to
             any
             by
             vertue
             of
             them
             :
             and
             therefore
             out
             of
             the
             Plenitude
             of
             Apostolical
             power
             he
             doth
             absolutely
             damn
             ,
             
             reprobate
             ,
             null
             and
             cassate
             all
             those
             articles
             and
             protests
             before
             God
             of
             the
             nullity
             of
             them
             ;
             and
             restores
             all
             persons
             and
             places
             to
             their
             ancient
             possessions
             notwithstanding
             them
             ,
          
           with
           very
           much
           more
           to
           the
           same
           purpose
           .
           This
           was
           dated
           at
           
             Rome
             apud
             Sanctam
             Mariam
             Majorem
             sub
             Annulo
             Piscatoris
             die
             26
             Novemb.
          
           and
           solemnly
           published
           there
           the
           third
           of
           
             Jan.
             1651.
          
           in
           the
           eighth
           year
           of
           his
           Pontificat
           .
           Call
           you
           this
           ,
           Sir
           ,
           the
           Popes
           confirming
           them
           !
           Is
           it
           credible
           that
           he
           who
           in
           the
           beginning
           of
           his
           Answer
           had
           charged
           the
           late
           Protestant
           Books
           ,
           (
           which
           he
           most
           ingeniously
           calls
           Libels
           )
           to
           be
           
             crammed
             with
             nothing
             else
             but
             what
             we
             know
             to
             be
             false
             ,
          
           should
           within
           a
           few
           Pages
           have
           the
           confidence
           to
           affirm
           in
           the
           face
           of
           the
           world
           so
           notorious
           an
           untruth
           ?
           But
           I
           leave
           this
           ingenious
           Author
           ,
           to
           be
           Chastised
           for
           this
           and
           other
           his
           extravagancies
           ,
           by
           his
           worthy
           Adversary
           ,
           and
           return
           to
           my
           own
           .
        
         
         
           After
           all
           these
           unsuccessful
           attempts
           at
           last
           the
           Knight
           himself
           resolves
           to
           encounter
           the
           Dragon
           ;
           and
           accordingly
           he
           buckles
           on
           his
           armour
           ,
           mounts
           his
           stead
           ,
           and
           ,
           according
           to
           all
           ancient
           and
           modern
           Pictures
           of
           the
           combat
           ,
           directs
           his
           lance
           into
           the
           very
           mouth
           of
           it
           ;
           wisely
           considering
           ,
           if
           the
           head
           were
           mortally
           wounded
           ,
           the
           whole
           Body
           would
           fall
           to
           the
           ground
           .
           After
           him
           at
           a
           convenient
           distance
           follows
           his
           Squire
           
             I.
             S.
          
           who
           had
           a
           particular
           spight
           at
           the
           
             Dragons
             Tayl
          
           ,
           and
           without
           fear
           or
           wit
           falls
           unmercifully
           upon
           it
           ,
           and
           in
           his
           own
           opinion
           ,
           hath
           chopt
           it
           into
           a
           thousand
           pieces
           .
           But
           such
           mischievous
           creatures
           whose
           strength
           lies
           scattered
           in
           all
           their
           parts
           ,
           do
           often
           rise
           up
           when
           they
           are
           triumphed
           over
           as
           dead
           ,
           and
           give
           their
           most
           deadly
           wounds
           ,
           when
           they
           are
           thought
           to
           lye
           gasping
           for
           breath
           .
        
         
           It
           happened
           that
           when
           
             T.
             G's
          
           .
           Answer
           to
           the
           first
           part
           of
           my
           Book
           came
           out
           ,
           I
           was
           before
           engaged
           in
           the
           Defence
           of
           the
           Protestant
           principles
           of
           faith
           against
           the
           
           Guide
           in
           Controversies
           and
           
             E.
             W.
          
           (
           the
           Author
           of
           
             those
             two
             learned
             Treatises
          
           as
           
             T.
             G.
          
           calls
           them
           ,
           
           
             Protestancy
             without
             Principles
             ,
             and
             Religion
             and
             Reason
             )
          
           part
           of
           which
           being
           then
           in
           the
           Press
           ,
           I
           was
           forced
           to
           go
           through
           with
           that
           ,
           before
           I
           could
           take
           his
           Book
           into
           consideration
           .
           And
           thereupon
           I
           resolved
           to
           dispatch
           all
           those
           which
           relate
           to
           the
           Principles
           of
           Faith
           together
           ;
           and
           then
           to
           proceed
           to
           the
           Principles
           of
           Worship
           in
           answer
           to
           him
           ,
           which
           (
           God
           willing
           )
           I
           intend
           as
           soon
           as
           the
           former
           part
           is
           finished
           .
        
         
           All
           that
           I
           shall
           take
           notice
           of
           him
           here
           ,
           is
           to
           represent
           the
           ingenuity
           of
           his
           dealing
           with
           me
           in
           his
           Preface
           ,
           wherein
           he
           charges
           me
           
             with
             dissenting
             from
             the
             Doctrine
             of
             the
             Church
             of
          
           England
           
             in
             accusing
             the
             Church
             of
          
           Rome
           
             of
             Idolatry
          
           .
           And
           by
           this
           one
           Instance
           I
           desire
           the
           Reader
           to
           judge
           what
           Candour
           and
           sincerity
           he
           is
           to
           expect
           in
           his
           Book
           .
        
         
           For
           the
           sense
           of
           the
           Church
           of
           England
           I
           appealed
           to
           the
           
             Book
             of
             Homilies
          
           :
           
           not
           to
           any
           doubtful
           ,
           or
           general
           or
           single
           passage
           therein
           ,
           but
           to
           the
           design
           of
           one
           of
           the
           largest
           and
           most
           elaborat●
           Homilies
           in
           the
           whole
           Book
           ;
           consisting
           of
           three
           several
           parts
           ,
           the
           last
           of
           which
           i●
           said
           not
           to
           be
           meerly
           for
           the
           People
           but
           for
           the
           instruction
           of
           those
           who
           were
           t●
           teach
           them
           .
           The
           design
           of
           that
           last
           part
           is
           thus
           set
           down
           .
           
           1.
           
           
             That
             Popish
             Images
             and
             the
             Idols
             of
             the
             Gentils
             are
             all
             one
             concerning
             themselves
             .
             2.
             
             That
             they
             have
             been
             and
             be
             worshipped
             in
             our
             time
             in
             like
             form
             and
             manner
             as
             were
             the
             Idols
             of
             the
             Gentils
             .
             And
             for
             that
             Idolatry
             standeth
             chiefly
             in
             the
             mind
             ,
             it
             shall
             in
             this
             part
             first
             be
             proved
             that
             our
             Image-maintainers
             ,
             have
             had
             and
             have
             the
             same
             opinions
             and
             judgement
             of
             Saints
             whose
             Images
             they
             have
             made
             and
             worshipped
             as
             the
             Gentils
             Idolaters
             had
             of
             their
             Gods
             ;
             and
             afterwards
             shall
             be
             declared
             that
             our
             Image-maintainers
             
             and
             worshippers
             have
             used
             and
             use
             the
             same
             outward
             rites
             ,
             and
             manner
             of
             honouring
             ,
             and
             worshipping
             their
             Images
             ,
             as
             the
             Gentils
             did
             use
             before
             their
             Idols
             ,
             and
             that
             therefore
             they
             commit
             Idolatry
             ,
             as
             well
             inwardly
             as
             outwardly
             ,
             as
             did
             the
             wicked
             Gentils
             Idolaters
          
           ;
           and
           this
           that
           Homily
           is
           intended
           for
           the
           proof
           of
           :
           which
           it
           doth
           very
           fully
           .
           But
           ,
           saith
           
             T.
             G.
             ,
             why
             did
             I
             not
             appeal
             for
             the
             sense
             of
             our
             Church
             to
             the
             39.
             
             Articles
             ?
          
           As
           though
           the
           approbation
           of
           
             the
             Book
             of
             Homilies
          
           were
           not
           one
           of
           them
           ,
           viz
           the
           35.
           
           
             The
             second
             Book
             of
             Homilies
             the
             several
             Titles
             whereof
             we
             have
             joyned
             under
             this
             Article
          
           (
           among
           which
           Titles
           the
           second
           is
           this
           of
           the
           Peril
           of
           Idolatry
           )
           
             doth
             contain
             a
             godly
             and
             wholesome
             Doctrine
             and
             necessary
             for
             these
             times
             .
          
           Which
           Articles
           were
           not
           only
           allowed
           and
           approved
           by
           the
           Queen
           ,
           but
           confirmed
           by
           the
           
           subscription
           of
           the
           hand
           of
           the
           Arch-bishop
           and
           Bishops
           of
           the
           upper
           House
           ,
           and
           by
           the
           subscription
           of
           the
           whole
           Clergy
           in
           the
           nether
           House
           of
           Convocation
           
             A.
             D.
          
           1571.
           
           Now
           I
           desire
           
             T.
             G.
          
           to
           resolve
           me
           whether
           men
           of
           any
           common
           understanding
           would
           have
           subscribed
           to
           this
           Book
           of
           Homilies
           in
           this
           manner
           ,
           if
           they
           had
           believed
           the
           main
           Doctrine
           and
           design
           of
           one
           of
           them
           had
           been
           false
           and
           pernicious
           ?
           as
           they
           must
           have
           done
           if
           they
           had
           thought
           the
           practice
           of
           the
           
             Roman
             Church
          
           to
           be
           free
           from
           Idolatry
           .
           I
           will
           put
           th●
           case
           that
           any
           of
           the
           Bishops
           then
           had
           thought
           the
           charge
           of
           Idolatry
           had
           been
           unjust
           ,
           and
           that
           it
           had
           subverted
           the
           foundation
           of
           Ecclesiastical
           Authority
           ,
           that
           there
           could
           have
           been
           no
           Church
           ,
           or
           right
           ordination
           if
           the
           
             Roman
             Church
          
           had
           been
           guilty
           of
           Idolatry
           ;
           would
           they
           have
           inserted
           this
           into
           the
           Articles
           ,
           when
           it
           was
           in
           their
           power
           to
           have
           left
           it
           out
           ?
           and
           that
           
             the
             Homilies
             contained
             a
             wholesome
             and
             Godly
             Doctrine
             ,
          
           which
           in
           
           their
           consciences
           they
           believed
           to
           be
           false
           and
           pernicious
           ?
           I
           might
           as
           well
           think
           that
           the
           Council
           of
           Trent
           would
           have
           allowed
           
             Calvins
             Institutions
          
           ,
           as
           containing
           a
           
             wholesome
             and
             Godly
             Doctrine
          
           ;
           as
           that
           men
           so
           perswaded
           would
           have
           allowed
           it
           the
           
             Homily
             against
             the
             Peril
             of
             Idolatry
             .
          
           And
           how
           is
           it
           possible
           to
           understand
           the
           sense
           of
           our
           Church
           better
           ,
           than
           by
           such
           publick
           and
           authentick
           acts
           of
           it
           ,
           which
           all
           Persons
           who
           are
           in
           any
           place
           of
           trust
           in
           the
           Church
           must
           subscribe
           ,
           and
           d●clare
           their
           approbation
           of
           them
           ?
           This
           Homily
           hath
           still
           continued
           the
           same
           ,
           the
           Article
           the
           very
           same
           ,
           and
           if
           so
           they
           must
           acknowledge
           this
           hath
           been
           ,
           and
           is
           to
           this
           day
           the
           sense
           of
           our
           Church
           .
           But
           saith
           
             T.
             C.
             the
             subscribing
             the
             Book
             of
             Homilies
             ,
             as
             containing
             a
             godly
             and
             wholesome
             Doctrine
             ,
             doth
             not
             evince
             that
             every
             particular
             Doctrine
             contained
             in
             it
             is
             such
             .
          
           Be
           it
           so
           :
           but
           I
           hope
           it
           doth
           evince
           that
           the
           Subscribers
           did
           not
           think
           
           the
           main
           Doctrine
           of
           any
           one
           Homily
           to
           be
           false
           ?
           Surely
           there
           is
           a
           great
           deal
           of
           difference
           between
           some
           particular
           passages
           and
           expressions
           in
           these
           Homilies
           ,
           and
           that
           which
           is
           the
           main
           design
           and
           Foundation
           of
           any
           one
           of
           them
           .
           But
           in
           this
           case
           we
           are
           to
           observe
           ,
           that
           they
           who
           deny
           the
           Church
           of
           Rome
           to
           be
           guilty
           of
           Idolatry
           ,
           do
           not
           only
           look
           on
           the
           Charge
           as
           false
           ,
           but
           as
           of
           dangerous
           Consequence
           ;
           and
           therefore
           although
           men
           may
           subscribe
           to
           a
           Book
           in
           general
           as
           containing
           wholesome
           and
           godly
           Doctrine
           ,
           though
           they
           be
           not
           so
           certain
           of
           the
           Truth
           of
           every
           passage
           in
           it
           ,
           yet
           they
           can
           never
           do
           it
           with
           a
           good
           conscience
           if
           they
           believe
           any
           great
           and
           considerable
           part
           of
           the
           Doctrine
           therein
           contained
           to
           be
           false
           and
           dangerous
           .
           Such
           a
           subscription
           would
           be
           as
           apparently
           shuffling
           and
           dishonest
           as
           is
           the
           evasion
           of
           this
           Testimony
           which
           
             T.
             G.
          
           makes
           use
           of
           for
           want
           of
           a
           better
           .
        
         
           I
           shall
           in
           the
           next
           place
           shew
           the
           current
           Doctrine
           of
           the
           Church
           ever
           since
           the
           Reformation
           
           to
           have
           been
           agreeable
           to
           this
           Homily
           of
           the
           
             Peril
             of
             Idolatry
          
           .
           In
           the
           Injunctions
           published
           by
           
             K.
             Edward
             VI.
             A.
             D.
          
           1547.
           the
           extirpation
           of
           Popery
           is
           called
           
             the
             suppression
             of
             Idolatry
             and
             Superstition
             .
          
           In
           the
           second
           year
           of
           
             Edward
             VI.
             Arch-bishop
             Cranmer
          
           published
           his
           Articles
           of
           Visitation
           ,
           whereof
           the
           6.
           and
           the
           last
           are
           about
           
             the
             taking
             away
             Images
             ,
             Pictures
             ,
             and
             all
             other
             Monuments
             of
             feigned
             miracles
             ,
             Pilgrimages
             ,
             Idolatry
             and
             Superstition
             .
          
           In
           the
           second
           Liturgy
           by
           
             Edward
             VI.
          
           after
           the
           Communion
           ,
           was
           a
           Rubrick
           annexed
           ,
           in
           which
           
             the
             Adoration
             of
             the
             Host
             is
             expresly
             called
             Idolatry
             .
          
           This
           is
           that
           very
           Rubrick
           ,
           of
           which
           
             T.
             G.
          
           ,
           according
           to
           his
           excellent
           skill
           in
           the
           offices
           of
           our
           Church
           ,
           
           saith
           
             it
             is
             not
             yet
             more
             then
             a
             dozen
             years
             since
             it
             was
             inserted
             into
             the
             Communion
             Book
          
           ;
           which
           he
           might
           have
           found
           above
           a
           100.
           years
           before
           in
           the
           Book
           of
           
             Edward
             VI.
          
           
        
         
         
           In
           the
           Injunctions
           of
           Queen
           
             Elizabeth
             ,
             A.
             D.
          
           1559.
           
           Art.
           2.
           and
           23.
           
             all
             Shrines
             ,
             Tables
             ,
             Pictures
             ,
          
           &c.
           
             are
             commanded
             to
             be
             taken
             away
             and
             destroyed
             and
             all
             other
             Monuments
             of
             feigned
             miracles
             ,
             Idolatry
             and
             Superstition
             .
          
           And
           that
           〈◊〉
           may
           not
           think
           it
           was
           only
           a
           sudden
           hea●
           at
           the
           first
           Reformation
           which
           made
           the●
           charge
           the
           
             Church
             of
             Rome
          
           with
           Idolatry
           ,
           long
           after
           in
           
             A
             form
             of
             Thanksgiving
          
           in
           the
           37.
           of
           Queen
           
             Elizabeth
             A.
             D.
             1594.
             
             Popery
             is
             called
             that
             Idolatrous
             Religion
             :
          
           as
           it
           was
           in
           the
           Beginning
           of
           her
           Reign
           in
           the
           excellen●
           
             Apology
             for
             the
             Church
             of
             England
          
           And
           I
           desire
           him
           ,
           or
           any
           one
           else
           ,
           〈◊〉
           produce
           any
           one
           Bishop
           or
           Divine
           of
           not●
           in
           the
           
             Church
             of
             England
          
           ,
           who
           during
           all
           h●r
           Reign
           did
           deny
           the
           
             Church
             of
             Rome
          
           to
           be
           guilty
           of
           
             Idolatry
             .
             But
             why
             then
             was
             it
             not
             inserted
             in
             the
             39.
             
             Articles
             ?
          
           in
           which
           
             T.
             G.
          
           observes
           ,
           
           
             the
             Adoration
             of
             Images
             is
          
           
           
             not
             rejected
             as
             Idolatry
             ,
             but
             only
             as
             a
             fond
             thing
             ,
             vainly
             invented
             ,
             nor
             as
             repugnant
             to
             the
             plain
             words
             of
             Scripture
             ,
             but
             as
             being
             rather
             repugnant
             to
             the
             word
             of
             God
             ,
             which
             plainly
             gives
             us
             to
             understand
             ,
             that
             they
             had
             done
             their
             endeavours
             to
             find
             a
             command
             but
             could
             not
             .
          
           A
           most
           ingenious
           Criticism
           !
           when
           himself
           and
           all
           others
           of
           their
           Divines
           yield
           that
           
             adoration
             of
             images
          
           ,
           which
           our
           Church
           charges
           them
           with
           ,
           Art.
           22.
           (
           viz.
           not
           barely
           worshipping
           but
           
             adoration
             of
             images
          
           )
           to
           be
           Idolatry
           and
           plainly
           repugnant
           to
           Scripture
           .
           Were
           the
           composers
           of
           our
           Articles
           so
           sensless
           as
           not
           to
           think
           Idolatry
           repugnant
           to
           Scripture
           ;
           or
           not
           to
           think
           adoration
           of
           images
           to
           be
           Idolatry
           ;
           or
           not
           to
           think
           the
           Church
           of
           Rome
           guilty
           of
           it
           ,
           when
           the
           Article
           saith
           
             The
             Romish
             Doctrine
             concerning
             worshipping
             and
             adoration
             as
             well
             of
             Images
             as
             of
             Reliques
             ,
          
           &
           c
           ?
           It
           is
           not
           meerly
           the
           practice
           used
           in
           the
           
           
             Church
             of
             Rome
          
           ,
           but
           their
           very
           Doctrine
           concerning
           
             adoration
             of
             images
          
           which
           is
           here
           charged
           ;
           and
           can
           any
           Church
           teach
           adoration
           of
           images
           and
           not
           be
           guilty
           of
           Idolatry
           ?
           And
           for
           his
           Criticism
           about
           being
           
             rather
             repugnant
          
           ,
           it
           had
           been
           utterly
           lost
           if
           he
           had
           looked
           into
           the
           Latin
           Articles
           where
           the
           words
           are
           ,
           
             immo
             verbo
             Dei
             contradicit
          
           ;
           whereby
           it
           appears
           that
           rather
           is
           not
           used
           as
           a
           term
           of
           diminution
           ,
           but
           of
           a
           more
           vehement
           affirmation
           .
        
         
           I
           now
           come
           to
           the
           exceptions
           he
           takes
           to
           the
           particular
           Testimonies
           I
           produced
           of
           the
           most
           eminent
           Bishops
           and
           Divines
           of
           our
           Church
           ,
           ever
           since
           the
           Reformation
           ,
           who
           have
           all
           concurred
           in
           this
           charge
           of
           Idolatry
           .
           Two
           parts
           in
           three
           he
           excepts
           against
           as
           incompetent
           witnesses
           in
           the
           case
           :
           how
           few
           of
           the
           Iury
           would
           any
           Malefactor
           allow
           if
           such
           frivolous
           exceptions
           might
           serve
           his
           turn
           ?
        
         
           The
           two
           first
           he
           excepts
           against
           are
           the
           two
           
             Arch-Bishops
             Whitgift
          
           and
           
             Abbot
             as
             Puritanically
             inclined
          
           .
           But
           
           as
           it
           unhappily
           falls
           out
           ,
           one
           of
           them
           was
           never
           mentioned
           by
           me
           ,
           and
           the
           other
           never
           till
           now
           suspected
           for
           a
           Puritan
           .
           The
           Abbot
           I
           mentioned
           was
           not
           
             George
             Abbot
             Arch-Bishop
             of
             Canterbury
          
           ,
           but
           
             Robert
             Abbot
          
           Bishop
           of
           Salisbury
           ;
           and
           it
           is
           the
           first
           time
           we
           ever
           heard
           that
           
             a
             Bishop
             of
             Salisbury
             was
             suspended
             from
             his
             Metropolitical
             jurisdiction
             .
          
           But
           they
           of
           the
           Church
           of
           Rome
           have
           a
           faculty
           of
           doing
           greater
           wonders
           with
           five
           words
           ,
           than
           Changing
           a
           Bishop
           into
           an
           Arch-Bishop
           .
           I
           hope
           he
           understands
           the
           Church
           he
           is
           of
           ,
           better
           than
           that
           he
           hath
           left
           ,
           or
           else
           we
           are
           like
           to
           have
           a
           sad
           account
           of
           History
           from
           him
           .
           But
           why
           I
           beseech
           you
           ,
           after
           all
           his
           zeal
           and
           indefatigable
           pains
           for
           the
           Church
           of
           England
           ,
           must
           
             Arch-Bishop
             Whitgift
          
           be
           thrown
           away
           to
           the
           Puritans
           ?
           If
           he
           had
           proved
           
             T.
             C.
          
           at
           the
           same
           time
           Arch-Bishop
           of
           Canterbury
           ,
           there
           might
           have
           been
           some
           reason
           to
           suspect
           Whitgift
           to
           have
           been
           of
           the
           Puritan
           side
           ;
           
           for
           all
           the
           world
           know
           they
           were
           grea●
           adversaries
           on
           that
           very
           account
           of
           th●
           Puritan
           cause
           .
           
             But
             was
             not
          
           Whitgi●●
           
             for
             the
          
           Lambeth
           Articles
           ?
           And
           wh●
           then
           ?
           Are
           the
           
             Dominicans
             Puritans
          
           and
           no
           Papists
           ?
           If
           your
           Church
           may
           hav●
           liberty
           not
           to
           determin
           those
           nice
           points
           why
           may
           not
           ours
           ?
           and
           so
           both
           parties
           remain
           of
           our
           Church
           ,
           as
           long
           as
           they
           contradict
           no
           received
           Articles
           among
           us
           .
           But
           the
           Lambeth-Articles
           were
           neve●
           intended
           for
           any
           more
           than
           as
           
             Respons●
             Prudentum
          
           to
           silence
           disputes
           in
           the
           university
           .
           And
           I
           believe
           none
           of
           the
           Puritan
           party
           after
           that
           ,
           took
           
             Arch-Bishop
             Whitgift
          
           to
           be
           a
           Patron
           of
           thei●
           cause
           .
        
         
           
             But
             if
             these
             will
             not
             serve
             his
             turn
             ,
             〈◊〉
             have
             others
             ready
             ,
             whom
             for
             meer
             sham●
             he
             will
             not
             say
             were
          
           Puritans
           ,
           or
           Puritanically
           inclined
           .
           
             And
             the
             first
             of
             these
             is
             an
          
           Arch-Bishop
           
             too
             ,
             and
             that
             is
          
           Arch-Bishop
           Bancroft
           ;
           
             and
             if
             he
             be
             cast
             out
             for
             a
          
           Puritan
           ,
           
             surely
             there
             never
          
           
           
             was
             any
             Bishop
             of
             the
          
           Church
           of
           England
           .
           
             In
             his
             Sermon
             preached
             at
          
           Pauls
           Cross
           on
           1
           John
           4.
           1.
           
             he
             hath
             these
             words
             speaking
             of
             the
          
           Papists
           .
           
           The
           Popish
           false
           Prophets
           will
           suffer
           the
           people
           to
           try
           nothing
           ,
           but
           do
           teach
           them
           wholly
           to
           depend
           on
           them
           ;
           and
           to
           that
           purpose
           they
           have
           indeed
           three
           notable
           sleights
           .
           First
           they
           forbid
           them
           the
           reading
           of
           the
           Scriptures
           .
           And
           the
           better
           to
           be
           obeyed
           therein
           they
           will
           not
           permit
           the
           Scriptures
           to
           be
           Translated
           into
           the
           Vulgar
           Tongue
           .
           Whereof
           it
           came
           to
           pass
           that
           the
           people
           were
           so
           easily
           seduced
           ,
           and
           drawn
           from
           Christ
           to
           the
           Pope
           ;
           from
           his
           merits
           to
           the
           Saints
           ,
           and
           their
           own
           merits
           ;
           from
           his
           bloody
           sacrifice
           ,
           whereby
           only
           sins
           are
           remitted
           ,
           to
           their
           most
           dry
           and
           fruitless
           sacrifice
           ;
           from
           the
           spiritual
           food
           of
           his
           Body
           and
           Blood
           ,
           unto
           a
           carnal
           and
           Capernaitical
           
           Transubstantiation
           ;
           from
           the
           calling
           upon
           his
           name
           to
           an
           Invocation
           of
           Saints
           :
           and
           from
           their
           sure
           trust
           and
           confidence
           in
           his
           death
           to
           a
           vain
           imagination
           of
           the
           vertue
           of
           their
           Masses
           ,
           Pilgrimages
           ,
           Pardons
           ,
           and
           I
           know
           not
           what
           intolerable
           Superstition
           and
           Idolatry
           .
           
             I
             hope
          
           Arch-Bishop
           Bancroft
           
             may
             for
             once
             pass
             for
             no
          
           Puritan
           with
           T.
           G.
           
             But
             what
             will
             he
             say
             ,
             if
             the
             only
             persons
             he
             produces
             as
             most
             partial
             of
             his
             side
             ,
             do
             give
             in
             evidence
             against
             him
             ?
          
           Bishop
           Mountague
           
             is
             the
             first
             ,
             whose
             words
             are
             these
             in
             the
             Book
             cited
             by
             him
             .
          
           
           Our
           predecessors
           and
           Fathers
           coming
           late
           out
           of
           Popery
           ,
           living
           near
           unto
           Papists
           and
           Popish
           times
           ,
           conversing
           with
           them
           ,
           having
           been
           nuzzled
           and
           brought
           up
           amongst
           them
           and
           knowing
           that
           Images
           used
           to
           be
           crept
           unto
           ,
           incensed
           ,
           worshipped
           ,
           and
           adored
           among
           them
           ,
           
             &c.
             
             What
             thinks
             he
             ,
             is
             not
             this
             all
             one
             as
             to
             charge
          
           
           
             them
             with
             Idolatry
             ?
             And
             more
             plainly
             in
             his
             former
          
           Book
           ,
           
           But
           whatsoever
           you
           say
           ,
           however
           you
           qualify
           the
           thing
           with
           gentle
           words
           ,
           we
           say
           in
           your
           practice
           you
           far
           exceed
           ;
           and
           give
           them
           that
           honour
           which
           is
           Latria
           a
           part
           of
           Divine
           respect
           and
           worship
           .
           
             And
             afterwards
             saith
          
           ,
           the
           people
           go
           to
           it
           with
           downright
           adoration
           ,
           and
           your
           new
           Schools
           defend
           that
           the
           same
           respect
           is
           due
           to
           the
           representer
           ,
           as
           must
           be
           given
           to
           the
           representee
           .
           So
           that
           the
           Crucifix
           is
           to
           be
           reverenced
           with
           the
           the
           self-same
           honour
           that
           Christ
           Jesus
           is
           .
           Ablasphemy
           not
           heard
           of
           till
           
             Thomas
             Aquinas
          
           set
           it
           on
           foot
           .
           Clear
           these
           enormities
           ,
           and
           others
           like
           these
           ,
           then
           come
           and
           we
           may
           talk
           and
           soon
           agree
           concerning
           honour
           and
           respect
           unto
           Reliques
           or
           Images
           of
           Saints
           ,
           or
           Christ
           ;
           till
           then
           we
           cannot
           answer
           it
           unto
           our
           Maker
           ,
           to
           give
           his
           honour
           unto
           
           a
           Creature
           .
           
             His
             next
             is
          
           Pet.
           Heylin
           ;
           
             And
             now
             I
             hope
             we
             have
             at
             last
             hit
             upon
             a
             man
             far
             enough
             from
             being
             a
          
           Puritan
           ;
           
             yet
             this
             very
             Person
             gives
             plain
             evidence
             against
             him
             .
             For
             i●
             his
             4th
             .
             Sermon
             on
             the
          
           Tares
           
             preached
             a●
          
           White-Hall
           Ianuary
           27.
           1638.
           
           
           
             H●
             hath
             these
             words
          
           .
           So
           it
           is
           also
           in
           the
           point
           of
           Images
           ,
           first
           introduced
           into
           the
           Church
           for
           ornament
           ,
           History
           ,
           and
           imitation
           .
           Had
           they
           staid
           there
           it
           had
           been
           well
           ,
           and
           no
           faul●
           found
           with
           them
           .
           —
           But
           when
           the
           Schools
           began
           to
           State
           it
           ,
           that
           the
           same
           Veneration
           was
           to
           be
           afforded
           to
           the
           Type
           and
           Prototype
           ,
           then
           came
           the
           Doctrine
           to
           the
           growth
           .
           When
           and
           by
           whom
           ,
           and
           where
           it
           was
           first
           so
           stated
           is
           not
           easie
           to
           determine
           ,
           and
           indeed
           not
           necessary
           .
           It
           is
           enough
           that
           we
           behold
           it
           in
           the
           fruits
           .
           And
           what
           fruits
           think
           you
           could
           it
           bear
           ,
           but
           most
           gross
           Idolatry
           ,
           greater
           than
           which
           was
           never
           
           known
           among
           the
           Gentils
           ?
           Witness
           their
           praying
           not
           before
           ,
           but
           to
           the
           Crucifix
           ,
           and
           calling
           on
           the
           very
           Cross
           ,
           the
           wooden
           and
           material
           Cross
           ,
           both
           to
           increase
           their
           righteousness
           and
           remit
           their
           sins
           .
           And
           for
           the
           Images
           of
           the
           Saints
           ,
           they
           that
           observe
           with
           what
           laborious
           Pilgrimages
           ,
           magnificent
           processions
           ,
           solemn
           offerings
           ,
           and
           in
           a
           word
           ,
           with
           what
           affections
           ,
           prayers
           ,
           and
           humble
           bendings
           of
           the
           body
           ,
           they
           have
           been
           and
           are
           worshipped
           in
           the
           Church
           of
           Rome
           ,
           might
           very
           easily
           conceive
           that
           She
           was
           once
           again
           relapsed
           into
           her
           ancient
           Paganism
           .
           
             With
             much
             more
             to
             the
             same
             purpose
             .
             His
             only
             person
             remaining
             ,
             is
             Mr.
          
           Thorndike
           ,
           
             a
             man
             of
             excellent
             Learning
             and
             great
             piety
             ,
             but
             if
             we
             should
             grant
             ,
             that
             he
             held
             some
             thing
             singular
             in
             this
             matter
             ;
             what
             is
             that
             to
             the
             constant
             opinion
             of
             our
             Church
             ?
             and
             yet
             even
             Mr.
          
           Thorndike
           
           
             himself
             in
             a
             paper
             sent
             by
             him
             〈◊〉
             some
             whom
          
           T.
           G.
           
             know's
             ,
             not
             long
             before
             his
             death
             ,
             saith
             ,
          
           That
           ,
           to
           pray
           to
           Saints
           for
           those
           things
           which
           only
           God
           can
           give
           (
           as
           all
           Papist
           do
           is
           by
           the
           proper
           sense
           of
           the
           word●
           down-right
           Idolatry
           .
           If
           they
           say
           ▪
           their
           meaning
           is
           by
           a
           figure
           only
           to
           desire
           them
           to
           procure
           their
           requests
           of
           God
           :
           How
           dare
           any
           Christian
           trust
           his
           soul
           with
           that
           Church
           which
           teaches
           that
           which
           must
           needs
           be
           Idolatry
           in
           all
           that
           understand
           not
           the
           figure
           ?
           
             So
             that
             upon
             the
             whole
             matter
          
           T.
           G.
           
             cannot
             produce
             any
             on●
             Person
             of
             our
             Church
             that
             hath
             clearly
             an●
             wholly
             acquitted
             the
             Church
             of
          
           Rome
           
             from
             the
             charge
             of
             Idolatry
             .
             It
             seems
             then
             〈◊〉
             Church
             hath
             been
             made
             up
             of
          
           Puritans
           i●
           T.
           G's
           .
           
             sense
             of
             them
             .
             But
             if
             these
             do
             no●
             satisfy
             him
             what
             doth
             he
             think
             of
             the
          
           Arch-Bishop
           and
           Bishops
           
             and
             Clergy
             of
             the
          
           Convocation
           .
           A.
           D.
           1640.
           
           
             Were
             〈◊〉
             these
          
           Puritans
           
             too
             ?
             And
             yet
             in
             the
             sevent●
          
           
           Canon
           
             they
             have
             these
             words
          
           .
           And
           albeit
           at
           the
           time
           or
           Reforming
           this
           Church
           from
           that
           gross
           Superstition
           of
           Popery
           ,
           it
           was
           carefully
           provided
           that
           all
           means
           should
           be
           used
           to
           root
           out
           of
           the
           minds
           of
           the
           people
           ,
           both
           the
           inclination
           thereto
           and
           memory
           thereof
           ;
           especially
           of
           the
           Idolatry
           committed
           in
           the
           Mass
           ,
           for
           which
           cause
           all
           Popish
           Altars
           were
           demolished
           ,
           
             &c.
             
             What
             can
             more
             express
             the
             sense
             of
             our
             Church
             ,
             than
             the
             concurrent
             opinion
             of
          
           Arch-Bishops
           ,
           Bishops
           and
           Clergy
           
             of
             both
          
           Provinces
           
             met
             in
          
           Convocation
           ?
           
             When
             we
             see
             they
             so
             lately
             ,
             charged
             the
          
           Church
           of
           Rome
           with
           Idolatry
           .
        
         
           Let
           us
           now
           consider
           what
           exceptions
           he
           takes
           against
           the
           other
           witnesses
           produced
           by
           me
           .
           
             Jewel
             ,
             Bilson
             ,
             Davenant
          
           ,
           all
           eminent
           Bishops
           of
           our
           Church
           and
           of
           great
           learning
           ,
           are
           cast
           away
           at
           once
           ,
           as
           incompetent
           Persons
           .
           But
           why
           so
           ?
           Why
           ,
           saith
           
             T.
             G.
             they
             were
             all
             excepted
             
             against
             by
             our
             late
             Soveraign
             K.
          
           Charcles
           I.
           
             in
             his
             third
             paper
             to
          
           Henderson
           .
           That
           is
           a
           shrewd
           prejudice
           indeed
           to
           their
           Authority
           to
           be
           rejected
           by
           a
           Prince
           of
           so
           excellent
           a
           judgement
           and
           so
           Cordial
           a
           friend
           to
           the
           Church
           of
           England
           .
           But
           it
           is
           good
           to
           be
           sure
           whether
           it
           be
           so
           or
           no.
           All
           that
           he
           saith
           of
           Bishop
           Iewel
           
             is
             this
             ,
             and
             though
             I
             much
             reverence
             Bishop
          
           Iewel
           '
           
             s
             memory
             ,
             I
             never
             thought
             him
             infallible
             .
          
           So
           then
           ,
           he
           must
           he
           
             Puritanically
             inclined
          
           ;
           but
           whence
           does
           that
           follow
           ?
           not
           surely
           
             from
             the
             Kings
             reverencing
             his
             memory
             ,
          
           for
           that
           were
           to
           reflect
           upon
           the
           King
           himself
           ;
           not
           
             from
             his
             not
             thinking
             him
             Infallible
             .
          
           For
           I
           dare
           say
           ,
           the
           King
           never
           thought
           the
           
             Pope
             infallible
          
           ;
           must
           be
           needs
           therefore
           think
           him
           a
           Puritan
           ?
           Surely
           never
           man
           was
           such
           a
           Friend
           to
           the
           Puritans
           as
           this
           
             T.
             G.
          
           who
           without
           any
           ground
           gives
           them
           away
           some
           of
           the
           greatest
           honours
           of
           our
           Church
           ,
           and
           (
           if
           the
           
           Testimony
           last
           cited
           be
           of
           any
           force
           to
           prove
           one
           a
           
             Puritan
             ,
          
           )
           all
           mankind
           ,
           and
           himself
           too
           :
           for
           I
           plainly
           perceive
           by
           this
           Preface
           that
           he
           is
           not
           infallible
           .
           Yet
           for
           all
           this
           we
           will
           not
           let
           go
           Jewel
           ,
           no
           nor
           
             Bilson
             ,
             Davenant
             ,
             White
             ,
             Usher
             ,
             Downam
             ,
          
           what
           ever
           
             T.
             G.
          
           saith
           against
           them
           .
           Indeed
           K.
           Charles
           excepts
           against
           Bilson
           for
           his
           Principles
           of
           civil
           Government
           ,
           but
           not
           a
           word
           of
           his
           disaffection
           to
           the
           Church
           of
           England
           :
           For
           
             Bishop
             Davenant
          
           ,
           the
           King
           saith
           
             he
             is
             none
             of
             those
             to
             whom
             he
             appealed
             ,
             or
             would
             submit
             unto
             ,
          
           and
           with
           very
           good
           reason
           ,
           for
           the
           King
           had
           appealed
           to
           
             the
             practice
             of
             the
             primitive
             Church
             ,
             and
             the
             Universal
             consent
             of
             Fathers
          
           ;
           therefore
           Bishop
           Davenant
           was
           a
           Puritan
           .
           It
           seems
           they
           have
           been
           all
           Puritans
           since
           
             the
             Primitive
             times
          
           ;
           and
           I
           hope
           the
           Church
           of
           Rome
           then
           hath
           good
           store
           of
           them
           ,
           for
           that
           is
           far
           enough
           from
           
             the
             Fathers
          
           or
           the
           
             Primitive
             Church
          
           .
           But
           how
           
           comes
           
             Bishop
             White
          
           in
           for
           a
           Puritan
           ,
           being
           so
           great
           a
           Friend
           of
           
             Arch-Bishop
             Laud
          
           ;
           why
           ,
           forsooth
           ,
           
             Heylin
             reports
             that
             for
             licensing
             Bishop
          
           Mountagu's
           Appello
           Caesarem
           ,
           
             it
             was
             said
             ,
             that
             White
             was
             turned
             Black.
          
           And
           canst
           thou
           for
           thy
           heart
           ,
           good
           Reader
           ,
           expect
           a
           more
           pregnant
           proof
           ?
           It
           was
           a
           notable
           saying
           ,
           and
           it
           is
           great
           pity
           ,
           the
           Historian
           did
           not
           preserve
           the
           memory
           of
           the
           Author
           of
           it
           ;
           but
           by
           whom
           was
           it
           said
           ?
           that
           must
           be
           supposed
           by
           the
           Puritans
           ;
           and
           could
           none
           but
           they
           be
           the
           Authors
           of
           so
           witty
           a
           saying
           ?
           But
           suppose
           they
           were
           the
           Puritans
           that
           said
           it
           ?
           it
           is
           plain
           then
           ,
           they
           thought
           him
           no
           sound
           Puritan
           ,
           for
           they
           hold
           no
           falling
           from
           Grace
           .
           All
           then
           that
           can
           be
           inferred
           from
           this
           witty
           saying
           is
           ,
           that
           White
           sunk
           in
           his
           esteem
           among
           them
           by
           this
           Act.
           And
           is
           it
           not
           possible
           for
           them
           to
           have
           an
           esteem
           for
           those
           who
           are
           not
           of
           their
           own
           Party
           ?
           Concerning
           
             Arch-Bishop
             Usher
          
           ,
           Dr.
           Heylin
           was
           known
           to
           be
           too
           much
           his
           enemy
           ,
           to
           be
           allowed
           to
           give
           a
           Character
           of
           him
           :
           and
           his
           name
           will
           
           not
           want
           a
           due
           veneration
           as
           long
           as
           Learning
           and
           piety
           have
           any
           esteem
           among
           us
           .
        
         
           But
           he
           is
           most
           troubled
           what
           to
           do
           with
           six
           that
           remain
           ,
           
             viz.
             King
             James
             ,
             Bishop
             Andrews
             ,
             Arch-Bishop
             Laud
             ,
             Isaac
             Casaubon
             ,
             Doct.
             Field
             ,
          
           and
           
             Doct.
             Jackson
          
           ;
           these
           he
           could
           not
           for
           shame
           fasten
           the
           name
           of
           Puritans
           upon
           (
           as
           he
           doth
           with
           scorn
           on
           
             Bishop
             Downam
             ,
             Reynolds
             ,
             Whitaker
             ,
          
           and
           Fulk
           ;
           whose
           testimonies
           I
           said
           to
           prevent
           cavils
           ,
           I
           need
           not
           to
           produce
           although
           they
           are
           all
           capable
           of
           sufficient
           vindication
           .
           )
           For
           
             King
             James
          
           ,
           he
           saith
           ,
           
             that
             in
             the
             place
             cited
             by
             me
             he
             saith
             expresly
             ,
             that
             what
             he
             condemns
             is
             adoring
             of
             Images
             ,
             praying
             to
             them
             ,
             and
             imagining
             a
             kind
             of
             Sanctity
             in
             them
             ,
             all
             which
             are
             detested
             by
             Catholicks
             .
          
           Was
           ever
           man
           put
           to
           such
           miserable
           shifts
           ?
           Are
           not
           these
           
             King
             James
          
           his
           words
           .
           
             But
             for
             worshipping
             either
             them
             ,
             (
             Reliques
             )
             or
             Images
             ,
             I
             must
             account
             it
             damnable
          
           
           Idolatry
           .
           And
           doth
           not
           
             King
             James
          
           a
           little
           after
           take
           off
           their
           distinctions
           and
           evasions
           in
           these
           words
           ,
           
             and
             they
             worship
             (
             forsooth
             )
             the
             Images
             of
             things
             in
             Being
             ,
             and
             the
             Image
             of
             the
             true
             God.
             But
             Scripture
             forbiddeth
             to
             worship
             the
             Image
             of
             any
             thing
             that
             God
             created
             .
             Yea
             the
             Image
             of
             God
             himself
             is
             not
             only
             expresly
             forbidden
             to
             be
             worshipped
             but
             even
             to
             be
             made
             .
             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
             .
          
           Is
           all
           this
           nothing
           but
           to
           charge
           them
           with
           such
           practices
           which
           they
           detest
           ?
           Doth
           he
           not
           mention
           
             their
             Doctrine
          
           ,
           and
           
             their
             distinctions
          
           ?
           Did
           not
           
             King
             James
          
           understand
           what
           he
           said
           ,
           and
           what
           they
           did
           ?
           It
           is
           plain
           he
           charges
           them
           with
           Idolatry
           in
           what
           they
           
           did
           ,
           which
           was
           that
           I
           brought
           his
           Testimony
           for
           .
           The
           like
           answer
           he
           gives
           to
           the
           rest
           of
           them
           ,
           
             viz.
             that
             they
             charged
             them
             ,
             with
             what
             they
             thought
             they
             did
             ,
             but
             the
             Papists
             deny
             that
             they
             do
             any
             such
             thing
             :
             i.
             e.
          
           in
           plain
           Terms
           ,
           they
           charge
           them
           with
           Idolatry
           ,
           but
           the
           Papists
           deny
           they
           commit
           it
           .
           And
           so
           they
           do
           when
           I
           charge
           them
           with
           it
           ;
           so
           that
           
             T.
             G.
          
           by
           the
           very
           same
           reason
           might
           have
           acquitted
           me
           from
           charging
           them
           with
           it
           ,
           and
           have
           spared
           his
           Book
           .
           Is
           not
           this
           now
           an
           Admirable
           way
           of
           proving
           ,
           that
           they
           do
           not
           charge
           them
           with
           Idolatry
           ,
           because
           the
           Papists
           deny
           they
           commit
           it
           ?
           Who
           meddles
           with
           what
           they
           profess
           they
           do
           ,
           or
           do
           not
           ?
           I
           was
           to
           shew
           what
           these
           Persons
           charged
           them
           with
           .
           And
           do
           any
           of
           these
           excuse
           them
           by
           saying
           any
           doctrine
           of
           theirs
           was
           contrary
           to
           these
           particulars
           ?
           do
           they
           not
           expresly
           set
           themselves
           to
           disprove
           their
           distinctions
           upon
           which
           their
           doctrine
           is
           founded
           ?
           and
           shew
           the
           vanity
           of
           them
           because
           their
           
           open
           and
           allowed
           practices
           do
           plainly
           contradict
           them
           ;
           and
           shew
           that
           they
           do
           give
           divine
           honour
           to
           Images
           however
           in
           words
           they
           deny
           it
           .
           But
           this
           way
           of
           defending
           them
           is
           ,
           as
           if
           those
           whom
           St.
           Paul
           charges
           that
           
             they
             professed
             that
             they
             knew
             God
             but
             in
             works
             they
             denied
             him
             ,
          
           should
           reply
           to
           him
           ,
           how
           can
           we
           deny
           him
           in
           our
           Works
           ,
           since
           we
           profess
           him
           in
           our
           Words
           ?
           Iust
           so
           saith
           
             T.
             G.
          
           how
           can
           they
           be
           charged
           with
           Idolatry
           ,
           since
           they
           profess
           to
           do
           no
           such
           thing
           ?
           A●though
           such
           persons
           ,
           as
           those
           I
           mentioned
           ,
           did
           not
           understand
           both
           what
           the
           Papists
           said
           for
           themselves
           and
           what
           they
           did
           notwithstanding
           .
           And
           now
           I
           joy●
           with
           
             T.
             G.
             in
             desiring
             the
             Reader
             may
             be
             judge
             between
             us
             ,
             whether
             I
             have
             betrayed
             my
             trust
             in
             pretending
             to
             defend
             the
             Church
             of
          
           England
           ;
           
             and
             whether
             in
             charging
             the
             Church
             of
          
           Rome
           
             with
             Idolatry
             I
             have
             contradicted
             the
             sense
             of
             it
             ?
          
           since
           I
           have
           made
           it
           appear
           that
           
             her
             most
             true
          
           
           
             and
             Genuin
             sons
          
           ,
           the
           most
           remote
           from
           all
           suspicion
           of
           disaffection
           to
           her
           ,
           or
           inclination
           to
           Puritanism
           ,
           have
           concurred
           in
           the
           same
           charge
           which
           I
           undertook
           to
           make
           good
           .
        
         
           But
           there
           is
           one
           blow
           yet
           remaining
           in
           his
           Preface
           ,
           which
           I
           must
           endeavour
           to
           ward
           off
           ,
           otherwise
           it
           will
           be
           a
           terrible
           one
           to
           the
           Church
           of
           England
           ;
           for
           
             by
             this
             charge
             of
             Idolatry
             ,
             he
             makes
             me
             to
             subvert
             the
             very
             foundation
             of
             Ecclesiastical
             Authority
             in
             it
             .
          
           This
           it
           is
           to
           charge
           home
           .
           For
           ,
           saith
           he
           ,
           
             it
             being
             a
             received
             Maxime
             and
             not
             being
             denyable
             by
             any
             man
             of
             common
             sense
             ,
             that
             no
             man
             can
             give
             to
             another
             that
             which
             he
             hath
             not
             himself
             ,
             it
             lies
             open
             to
             the
             Conscience
             of
             every
             man
             ,
             that
             if
             the
             Church
             of
          
           Rome
           
             be
             guilty
             of
             Heresie
             ,
             much
             more
             if
             guilty
             of
             Idolatry
             ,
             it
             falls
             under
             the
             Apostles
             excommunication
             .
          
           (
           Gal.
           1.
           8.
           
           )
           
             and
             so
             remains
             deprived
             of
             the
             Lawful
             Authority
             
             to
             use
             and
             exercise
             the
             power
             of
             Orders
             ;
             and
             consequently
             the
             Authority
             of
             Governing
             ,
             preaching
             and
             Administring
             the
             Sacraments
             ,
             which
             those
             of
             the
          
           Church
           of
           England
           
             challenge
             to
             themselves
             ,
             as
             deriv'd
             from
             the
          
           Church
           of
           Rome
           ,
           
             can
             be
             no
             true
             and
             lawful
             Jurisdiction
             ,
             but
             usurped
             and
             Anti-Christian
             .
          
           And
           so
           farewel
           to
           the
           Church
           of
           England
           ,
           if
           the
           Church
           of
           Rome
           were
           not
           more
           kind
           in
           this
           case
           than
           
             T.
             G.
          
           is
           .
           Hitherto
           we
           have
           seen
           his
           skill
           in
           the
           affairs
           of
           our
           Church
           ,
           and
           now
           we
           shall
           see
           just
           as
           much
           in
           the
           Doctrine
           of
           his
           own
           .
           For
           doth
           not
           the
           Council
           of
           Trent
           make
           
             Orders
             a
             Sacrament
          
           ?
           and
           one
           of
           those
           which
           doth
           imprint
           
             an
             indelible
             character
          
           ?
           
           and
           doth
           not
           that
           Council
           pronounce
           an
           Anathema
           against
           those
           ,
           
             that
             denyed
             the
             validity
             of
             the
             Sacrament
             administred
             by
             one
             in
             mortal
             sin
             ,
             in
             case
             he
             observes
             the
             essentials
             of
             it
             ▪
          
           How
           then
           can
           
             T.
             G
             ▪
          
           ●scape
           excommunication
           
           from
           his
           own
           Church
           ,
           that
           denies
           the
           validity
           of
           the
           Sacrament
           of
           Orders
           in
           case
           of
           the
           sin
           of
           the
           Givers
           of
           it
           ?
           If
           the
           validity
           of
           the
           Sacrament
           doth
           not
           d●pend
           on
           the
           worth
           or
           quality
           of
           the
           Ministers
           of
           it
           but
           upon
           the
           essentials
           and
           the
           institution
           of
           Christ
           ,
           how
           can
           the
           fault
           of
           the
           persons
           hinder
           the
           conveyance
           of
           that
           Authority
           ,
           which
           they
           are
           only
           the
           bare
           instruments
           to
           convey
           ?
           Doth
           
             T.
             G.
          
           think
           so
           in
           all
           other
           Sacraments
           ?
           as
           in
           case
           of
           Baptism
           ;
           that
           supposing
           the
           Ministers
           of
           it
           have
           been
           guilty
           of
           Heresie
           or
           Idolatry
           ,
           the
           Sacrament
           loses
           its
           effect
           ?
           Well
           fare
           then
           the
           Donatists
           ,
           whose
           opinion
           this
           was
           ,
           and
           in
           whom
           it
           hath
           been
           condemned
           by
           the
           Church
           .
           If
           it
           be
           not
           so
           in
           other
           Sacraments
           how
           comes
           it
           to
           be
           thus
           in
           Orders
           ?
           which
           he
           must
           acknowledge
           ,
           to
           be
           as
           much
           a
           Sacrament
           as
           Baptism
           ;
           or
           else
           he
           must
           renounce
           the
           Council
           of
           Trent
           .
           And
           it
           is
           observable
           ,
           that
           the
           very
           argument
           used
           by
           the
           Donatists
           and
           others
           ,
           was
           the
           same
           which
           
             T.
             G.
          
           here
           produces
           ,
           
             viz.
             his
             common
             maxim
             
             of
             Reason
             ,
             and
             not
             denyable
             by
             any
             man
             of
             common
             sense
             that
             no
             man
             can
             give
             to
             another
             ,
             that
             which
             he
             hath
             not
             himself
          
           ;
           to
           which
           this
           answer
           was
           given
           ,
           that
           the
           Instrument
           was
           not
           the
           giver
           ,
           
           but
           the
           first
           Institutor
           ,
           and
           in
           case
           the
           Minister
           keep
           to
           the
           Institution
           ,
           the
           Grace
           of
           the
           Sacrament
           may
           be
           conveyed
           by
           him
           though
           he
           hath
           it
           not
           himself
           .
        
         
           
             But
             ,
             methinks
             ,
             if
          
           T.
           G.
           
             had
             forgotten
             the
             Doctrine
             of
             the
          
           Council
           of
           Trent
           ,
           
             he
             might
             have
             looked
             into
             some
             one
             or
             other
             of
             their
             own
             Authors
             to
             have
             informed
             himself
             better
             of
             their
             Doctrine
             in
             this
             matter
             .
          
           Vasquez
           
             hath
             a
             Chapter
             on
             purpose
             to
             prove
             that
          
           an
           Heretical
           ,
           excommunicated
           ,
           suspended
           Bishop
           is
           a
           sufficient
           Minister
           of
           Ordination
           ;
           
           
             and
             saith
          
           that
           all
           the
           Schoolmen
           and
           Summists
           are
           agreed
           in
           it
           ,
           and
           that
           there
           can
           be
           no
           doubt
           at
           all
           made
           of
           it
           .
           
             And
             did
             none
             of
             these
             men
             understand
             the
             principle
             that
             is
             undenyable
             by
             any
             man
             of
             common
             sense
             ?
             what
             a
             back-blow
             is
             this
             to
             those
             of
             
             his
             own
             Church
             ?
             for
          
           Vasquez
           saith
           this
           is
           determined
           as
           a
           matter
           of
           faith
           among
           them
           ,
           that
           the
           validity
           of
           a
           Sacrament
           doth
           not
           depend
           on
           the
           probity
           or
           faith
           of
           the
           Minister
           .
           And
           he
           denies
           it
           to
           be
           in
           the
           power
           of
           the
           Church
           to
           hinder
           the
           effect
           of
           ordination
           in
           an
           excommunicated
           Bishop
           ,
           because
           it
           cannot
           blot
           out
           his
           Character
           ,
           or
           take
           away
           his
           power
           .
           Estius
           saith
           ,
           
           that
           no
           Crime
           how
           great
           soever
           ,
           whether
           haeresie
           ,
           Schism
           ,
           or
           Apostasie
           ,
           no
           censure
           how
           heavy
           soever
           ,
           as
           excommunication
           ,
           can
           hinder
           the
           validity
           of
           ordination
           by
           a
           Bishop
           ,
           although
           it
           be
           of
           those
           who
           are
           not
           subject
           to
           his
           jurisdiction
           ,
           in
           case
           he
           observes
           the
           lawful
           rites
           of
           ordination
           as
           to
           the
           essence
           of
           the
           Sacrament
           ;
           
             for
             this
             reason
          
           ,
           because
           ordination
           belongs
           to
           the
           power
           of
           Order
           ,
           which
           being
           once
           received
           can
           never
           be
           lost
           ;
           but
           those
           things
           which
           belong
           to
           Jurisdiction
           ,
           as
           absolution
           
           and
           excommunication
           ,
           have
           no
           effect
           ,
           where
           that
           Jurisdiction
           is
           taken
           away
           .
           
             And
             this
             Doctrine
             they
             all
             ground
             upon
             St
          
           Augustins
           
             discourse
             against
             the
          
           Donatists
           ;
           
           
             and
             upon
             the
             practice
             of
             the
          
           Church
           
             at
             that
             time
             which
             did
             receive
             those
             who
             were
             ordained
             among
             the
          
           Donatists
           ,
           
             without
             scrupling
             their
             Orders
             ;
             as
             not
             only
             appears
             by
             the
             testimony
             of
             St.
          
           Augustin
           
             but
             by
             the
             decree
             of
             an
          
           African
           Council
           
             to
             that
             purpose
          
           ;
           
           
             and
             that
             not
             only
             at
             first
             ,
             but
             when
             the
             Schism
             was
             Grown
             inveterate
             .
          
           
           
             And
             yet
          
           Francis
           Hallier
           
             a
             late
             Doctor
             of
             the
          
           Sorbon
           ,
           
             tells
             us
          
           ,
           
           that
           the
           Donatists
           were
           not
           barely
           Schismaticks
           ,
           
           but
           they
           were
           adjudged
           hereticks
           ,
           for
           asserting
           that
           the
           efficacy
           of
           Sacraments
           did
           depend
           upon
           the
           quality
           of
           the
           persons
           ,
           and
           not
           upon
           the
           merits
           of
           Christ.
           
             The
             same
             Author
             vehemently
             disputes
             against
             those
             ,
          
           who
           assert
           that
           the
           power
           of
           Order
           can
           be
           lost
           by
           the
           sin
           of
           the
           person
           ,
           
             and
             
             shews
             that
             Doctrine
             hath
             been
             condemned
             by
             several
          
           Councils
           
             before
             that
             of
          
           Trent
           ;
           
             as
             of
          
           Arles
           ,
           
           of
           Orleans
           and
           Constance
           :
           
             and
             undertakes
             to
             answer
             all
             the
             instances
             brought
             from
             Antiquity
             to
             the
             contrary
             ;
             as
             either
             understood
             of
             such
             hereticks
             ,
          
           
           
             which
             did
             not
             retain
             the
             essentials
             of
             the
             Sacrament
             or
             only
             implying
             the
             fault
             committed
             in
             giving
             or
             receiving
             them
             at
             the
             hands
             of
             such
             persons
             ,
             but
             not
             any
             invalidity
             in
             the
             Sacrament
             it self
             .
             And
             afterwards
             he
             proves
             that
          
           Hereticks
           are
           capable
           of
           ordination
           .
           
             But
             if
             these
             ,
             and
             many
             others
             of
             their
             later
             Writers
             will
             not
             satisfy
             him
             ,
             I
             desire
             him
             to
             consult
             their
             more
             ancient
             Authors
             ,
          
           
           Thom.
           Aquinas
           determins
           that
           Hereticks
           and
           those
           who
           are
           cut
           off
           from
           the
           Church
           ,
           may
           give
           orders
           as
           well
           as
           administer
           other
           Sacraments
           ,
           
             the
             reason
             he
             gives
             is
          
           ,
           that
           a
           power
           in
           Consecration
           is
           given
           to
           a
           Bishop
           ,
           which
           can
           never
           be
           taken
           from
           him
           ,
           
             although
             he
             will
             not
             allow
             it
             to
             be
             called
             a
          
           Character
           .
           
             For
             several
             ,
             
             especially
             of
             the
             ancient
          
           Schoolmen
           
             would
             not
             have
             consecration
             to
             imprint
             a
          
           new
           Character
           ;
           
             but
             they
             were
             never
             able
             to
             give
             an
             intelligible
             account
             of
             what
             they
             meant
             by
             the
          
           Character
           
             as
             distinct
             from
             that
             Sacramental
             power
             which
             was
             conveyed
             by
          
           consecration
           
             and
             they
             granted
             to
          
           be
           indelible
           
             as
             the
             other
             was
             ,
             some
             making
             it
             an
          
           extension
           
             of
             the
          
           Character
           
             of
             Priesthood
             ,
             others
             a
             bare
          
           extrinsecal
           denomination
           
             added
             to
             it
             ;
             but
             however
             they
             held
             it
             such
             as
             could
             no
             more
             be
             taken
             away
             than
             the
          
           Character
           of
           Priesthood
           .
           
           Cardinal
           Bonaventure
           saith
           ,
           that
           the
           validity
           of
           Sacraments
           among
           Hereticks
           ,
           was
           a
           Question
           much
           in
           dispute
           among
           the
           ancient
           Doctors
           ,
           but
           that
           it
           hath
           been
           determined
           by
           St.
           Augustin
           ,
           that
           they
           are
           valid
           if
           they
           preserve
           the
           essentials
           of
           them
           :
           
             and
             in
             the
          
           matter
           of
           ordination
           
             he
             saith
          
           ,
           that
           the
           power
           of
           Orders
           ,
           although
           it
           be
           not
           a
           distinct
           Character
           ,
           yet
           because
           it
           is
           built
           upon
           ,
           it
           can
           no
           more
           
           be
           taken
           away
           than
           the
           Character
           it self
           :
           but
           whatever
           is
           founded
           upon
           Jurisdiction
           as
           the
           power
           of
           excommunication
           and
           absolution
           may
           be
           taken
           away
           .
           
             But
             I
             need
             not
             mention
             any
             more
             particular
             Writers
             ,
             since
          
           Morinus
           acknowledges
           ,
           that
           for
           400.
           years
           the
           opinion
           of
           the
           validity
           of
           Orders
           conferred
           by
           Hereticks
           ,
           
           hath
           only
           obtained
           in
           the
           Roman
           Church
           .
           
             Before
             that
             time
             ,
             he
             proves
             at
             large
             that
             it
             was
             more
             disputable
             ,
             as
             appears
             by
             the
          
           Master
           
             of
             the
          
           Sentences
           ,
           
             who
             accounts
             it
             a
          
           perplexed
           and
           almost
           insoluble
           difficulty
           because
           of
           the
           different
           opinions
           of
           Doctors
           about
           it
           ;
           
             but
             afterwards
             St.
          
           Augustins
           opinion
           
             was
             generally
             received
             both
             among
             the
          
           Schoolmen
           and
           Canonists
           ;
           
             and
             is
             now
             become
             a
             matter
             of
             faith
             in
             the
             Roman
             Church
             at
             least
             by
             consequence
             ,
             since
             the
          
           Decrees
           of
           Councils
           .
           
             And
             although
          
           Morinus
           
             will
             not
             allow
          
           that
           any
           decree
           of
           their
           Church
           hath
           passed
           in
           this
           matter
           ,
           
             yet
             he
             saith
          
           ,
           
           there
           hath
           been
           so
           long
           and
           so
           universal
           a
           consent
           of
           Doctors
           in
           this
           point
           ,
           
           that
           it
           ought
           to
           be
           instead
           of
           a
           Law
           ,
           which
           they
           ought
           not
           to
           violate
           .
           
             By
             this
             we
             may
             judge
             of
             the
             learning
             and
             skill
             of
          
           T.
           G.
           
             in
             the
             Doctrine
             of
             his
             own
             Church
             .
          
        
         
           But
           if
           he
           would
           not
           look
           into
           the
           Controversal
           Writers
           of
           their
           Church
           ,
           yet
           if
           he
           had
           but
           searched
           into
           the
           practice
           of
           the
           Church
           either
           in
           ancient
           or
           modern
           times
           he
           would
           have
           been
           ashamed
           to
           have
           made
           use
           of
           such
           an
           Argument
           to
           overthrow
           all
           Ecclesiastical
           Authority
           among
           us
           .
           I
           grant
           that
           in
           some
           tumultuous
           Ages
           of
           the
           Church
           ,
           Ordinations
           have
           been
           adjudged
           null
           through
           the
           defaults
           of
           the
           Persons
           ,
           but
           then
           it
           was
           meerly
           for
           breaking
           the
           Canons
           of
           the
           Church
           ;
           so
           it
           was
           in
           the
           case
           of
           Formosus
           ,
           for
           breaking
           the
           Canons
           against
           the
           
             Translations
             of
             Bishops
          
           ;
           in
           the
           case
           of
           
             Ebbo
             Arch-Bishop
             of
             Rhemes
             ,
             whose
             ordinations
             were
             nulled
             by
          
           Hincmarus
           
             and
             the
             Council
             of
          
           Soissons
           ,
           
             for
             not
          
           
           being
           Canonically
           restored
           after
           deposition
           but
           upon
           appeal
           to
           the
           Pope
           they
           were
           pronounced
           valid
           :
           in
           the
           Case
           of
           
             Pope
             Constantine
          
           for
           precepitating
           Orders
           to
           secure
           the
           Popedom
           ;
           in
           the
           famous
           case
           of
           Photius
           ,
           whose
           ordination
           was
           declared
           Null
           by
           the
           opposite
           faction
           on
           the
           same
           grounds
           ;
           but
           all
           these
           things
           were
           done
           in
           troublesome
           times
           ,
           when
           one
           party
           sought
           a
           pretence
           against
           the
           other
           .
           But
           if
           we
           regard
           the
           more
           general
           practice
           of
           the
           Church
           ,
           we
           shall
           find
           when
           far
           greater
           objections
           than
           these
           were
           made
           ,
           yet
           Ordinations
           have
           been
           allowed
           ;
           although
           made
           by
           Hereticks
           .
           I
           shall
           offer
           him
           the
           fairest
           terms
           he
           can
           desire
           ,
           and
           for
           the
           practice
           of
           the
           Church
           referr
           him
           to
           his
           own
           dear
           second
           Council
           of
           Nice
           ,
           and
           the
           modern
           practice
           of
           the
           
             Roman
             Church
          
           .
           The
           Question
           of
           the
           validity
           of
           Ordination
           by
           Hereticks
           was
           at
           large
           debated
           in
           the
           first
           action
           of
           the
           second
           Council
           of
           Nice
           ,
           upon
           the
           submission
           of
           
             Basilius
             ,
             Theodorus
          
           ,
           and
           
             Theodosius
             ,
             Hypatius
          
           and
           
           others
           who
           had
           been
           Bishops
           of
           the
           opposite
           party
           ,
           which
           John
           the
           Vicar
           of
           the
           Orient
           there
           declared
           
             to
             be
             worse
             than
             any
             former
             heresie
             :
          
           upon
           which
           the
           Question
           was
           proposed
           ,
           whether
           upon
           renouncing
           their
           heresie
           they
           might
           be
           received
           as
           Bishops
           ,
           and
           the
           orders
           be
           allowed
           of
           those
           who
           were
           ordained
           by
           them
           during
           their
           Heresie
           ?
           Hypatius
           appealed
           
             to
             the
             custom
             of
             the
             Church
          
           ;
           then
           the
           Canons
           of
           Councils
           and
           writings
           of
           the
           Fathers
           were
           brought
           into
           Council
           :
           Tarasius
           produced
           the
           Canon
           of
           the
           Council
           of
           Nice
           ,
           allowing
           the
           Ordinations
           of
           the
           Cathari
           ,
           and
           
             the
             imposition
             of
             hands
          
           there
           mentioned
           he
           understands
           only
           for
           benediction
           ,
           and
           not
           for
           ordination
           :
           and
           the
           Council
           of
           Ephesus
           making
           no
           distinction
           between
           those
           ordained
           by
           Nestorians
           and
           others
           ;
           (
           for
           therein
           the
           force
           of
           that
           third
           Canon
           must
           lye
           which
           Tarasius
           thought
           so
           plain
           )
           from
           St.
           Basil
           ,
           allowing
           those
           Bishops
           which
           communicated
           with
           Isoes
           or
           Zoius
           
           and
           Saturninus
           ;
           from
           the
           Council
           of
           Ephesus
           allowing
           the
           Orders
           of
           the
           Messaliani
           or
           Euchitae
           ;
           from
           the
           Council
           of
           Chalcedon
           allowing
           the
           Bishops
           upon
           their
           repentance
           ,
           which
           had
           joyned
           with
           Dioscorus
           :
           and
           more
           particularly
           ,
           for
           those
           
             which
             had
             been
             ordained
             by
             Heretical
             Bishops
             ,
          
           it
           was
           there
           shewed
           ,
           that
           Anatolius
           the
           President
           of
           the
           fourth
           Council
           was
           ordained
           by
           Dioscorus
           in
           the
           presence
           of
           Eutyches
           ;
           that
           
             John
             Bishop
          
           of
           Hierusalem
           after
           he
           had
           renounced
           the
           Acephalists
           by
           whom
           he
           was
           ordained
           ,
           was
           received
           and
           submitted
           to
           as
           Bishop
           by
           the
           Orthodox
           ;
           that
           many
           of
           those
           who
           sat
           in
           the
           sixth
           Council
           were
           ordained
           by
           
             Sergius
             ,
             Pyrrhus
             ,
             Paulus
          
           ,
           and
           Petrus
           ,
           who
           were
           in
           that
           Council
           declared
           to
           be
           Hereticks
           ;
           and
           
             for
             50.
             years
             together
             Tarasius
          
           saith
           ,
           
             they
             had
             no
             other
             ordinations
          
           :
           upon
           these
           evidences
           of
           the
           practice
           of
           the
           Church
           ,
           this
           Council
           of
           Nice
           declared
           likewise
           ,
           that
           
             the
             ordination
             
             of
             Heretical
             Bishops
             was
             valid
             .
          
        
         
           For
           the
           modern
           practice
           of
           the
           Church
           of
           Rome
           ,
           I
           appeal
           to
           the
           allowance
           therein
           given
           to
           the
           Ordinations
           of
           the
           
             Greek
             Church
          
           ,
           although
           the
           
             Greek
             Church
          
           be
           charged
           with
           Heresie
           ;
           and
           that
           ever
           since
           the
           notorious
           Schism
           in
           the
           time
           of
           
             Michael
             Cerularius
          
           A.
           D.
           1053.
           
           In
           the
           time
           of
           Innocent
           the
           third
           some
           
             Greek
             Clergy-men
          
           living
           in
           the
           Dioceses
           of
           
             Latin
             Bishops
          
           ,
           yet
           received
           ordination
           from
           
             Greek
             Bishops
          
           ,
           which
           made
           the
           
             Latin
             Bishops
          
           suspend
           them
           from
           the
           execution
           of
           their
           Office
           ,
           the
           Pope
           ,
           hearing
           of
           it
           ,
           sends
           to
           his
           Legat
           ,
           wherein
           he
           consents
           to
           the
           suspension
           in
           case
           it
           were
           done
           without
           leave
           from
           the
           
             Latin
             Bishop
          
           ;
           but
           if
           leave
           were
           obtained
           he
           takes
           off
           the
           suspension
           ;
           
           because
           
             this
             custom
             is
             allowed
             in
             the
             Church
             ▪
          
           I
           need
           not
           produce
           more
           particular
           instances
           in
           this
           kind
           ,
           
           which
           may
           be
           seen
           at
           large
           in
           Morinus
           ;
           because
           in
           all
           the
           attempts
           
           of
           reconciliation
           in
           the
           several
           Councils
           held
           to
           that
           purpose
           ,
           as
           at
           Lyons
           ,
           and
           Florence
           ,
           where
           all
           the
           matters
           in
           difference
           were
           most
           fully
           handed
           ,
           there
           was
           never
           any
           objection
           made
           to
           the
           
             Greek
             Ordinations
          
           .
           But
           most
           remarkable
           to
           this
           purpose
           is
           the
           Bull
           of
           Clement
           the
           seventh
           containing
           in
           it
           a
           former
           Bull
           of
           Leo
           the
           tenth
           ,
           
           published
           by
           
             Leo
             Allatius
          
           ,
           by
           
             Isaacius
             Habertus
          
           ,
           and
           by
           Morinus
           ,
           wherein
           their
           Ordinations
           and
           other
           rites
           and
           customs
           are
           expresly
           allowed
           .
           And
           to
           this
           day
           saith
           
             Morinus
             they
             are
             allowed
             in
          
           Rome
           
             not
             only
             to
             perform
             other
             parts
             of
             divine
             service
             according
             to
             their
             customs
             in
             the
             Church
             of
             St.
          
           Athanasius
           ,
           
           
             but
             to
             ordain
             Priests
             after
             their
             own
             manner
          
           ;
           
           for
           which
           they
           had
           a
           Bull
           of
           Urban
           the
           eighth
           .
        
         
           And
           now
           I
           desire
           
             T.
             G.
          
           to
           consider
           a
           little
           
             his
             undeniable
             maxim
             ,
             that
             no
             man
             can
             give
             to
             another
             that
             which
             he
             hath
             not
             himself
             ,
          
           whether
           he
           doth
           in
           earnest
           think
           that
           his
           own
           
           Church
           is
           so
           bereft
           of
           all
           
             common
             sense
          
           ,
           as
           not
           to
           understand
           the
           force
           of
           this
           Maxim
           ?
           and
           if
           it
           thought
           it
           of
           any
           weight
           in
           this
           matter
           ,
           how
           it
           could
           ever
           approve
           the
           Ordinations
           of
           Hereticks
           ,
           or
           decree
           that
           the
           Sacraments
           retain
           their
           efficacy
           ,
           where
           the
           essentials
           of
           them
           are
           observed
           ,
           whatever
           the
           faith
           or
           manners
           of
           the
           Instruments
           be
           ?
        
         
           And
           this
           was
           all
           I
           intended
           in
           this
           Preface
           ;
           of
           the
           rest
           of
           his
           Book
           ,
           the
           Reader
           may
           expect
           an
           account
           as
           God
           gives
           health
           and
           opportunity
           .
        
      
       
         
         
           The
           Contents
           .
        
         
           
             PReface
             to
             the
             two
             first
             Answers
             .
             p.
             1.
             
          
           
             A
             particular
             examination
             of
             the
             Pamphlet
             entitled
             Doct.
             
               Stillingfleet
               against
            
             Doct.
             Stillingfleet
             .
          
           
             Of
             the
             insufficiency
             of
             J.
             W.'s
             way
             of
             answering
             .
             p.
             13.
             
          
           
             No
             contradiction
             about
             the
             charge
             of
             Idolatry
             .
             p.
             18.
             
          
           
             A
             distinct
             answer
             to
             his
             propositions
             .
             p.
             26.
             
          
           
             In
             what
             sense
             the
             Church
             of
             Rome
             is
             owned
             by
             us
             as
             a
             true
             Church
             .
             p.
             29.
             
          
           
             His
             Appendix
             about
             Idolatry
             considered
             .
             p.
             34.
             
          
           
             The
             second
             contradiction
             examined
             .
             p.
             39.
             
          
           
             The
             charge
             of
             Fanaticism
             defended
             .
             p.
             50.
             
          
           
             No
             contradiction
             in
             the
             charge
             of
             divisions
             p.
             65.
             
          
           
             The
             conclusion
             .
             p.
             71.
             
          
        
         
           
             An
             Answer
             to
             the
             Book
             entitled
             Doct.
             Stillingfleets
             Principles
             considered
             .
          
           
             The
             occasion
             of
             annexing
             those
             principles
             .
             p.
             75.
             
          
           
             Of
             the
             notion
             of
             Infallibility
             .
             p.
             79.
             
          
           
             N.
             O's
             concessions
             .
             p.
             85.
             
          
           
             His
             principles
             laid
             down
             .
             p.
             95.
             
          
           
             His
             exceptions
             answered
             .
             p.
             98.
             
          
           
             His
             proofs
             of
             Infallibility
             examined
             .
             p.
             110.
             
          
           
             Of
             the
             Arguments
             from
             Scripture
             for
             Infallibility
             .
             p.
             116.
             
          
           
             Of
             the
             argument
             from
             Tradition
             for
             it
             .
             p.
             123.
             
          
           
             Of
             the
             argument
             from
             parity
             of
             Reason
             .
             p.
             137.
             
          
           
             Of
             the
             Authority
             of
             the
             Guides
             of
             the
             Church
             in
             ten
             Propositions
             .
             p.
             142.
             
          
           
             The
             case
             of
             Vigilius
             and
             Honorius
             at
             large
             discussed
             p.
             154
             ,
             159.
             
          
           
             
             The
             different
             case
             of
             the
             separation
             of
             dissenters
             from
             our
             Church
             ,
             and
             our
             separation
             from
             the
             Church
             of
             
               Rome
               .
               p.
            
             180.
             
          
           
             Of
             the
             means
             to
             attain
             the
             sense
             of
             Scripture
             without
             an
             infallible
             Guide
             .
             p.
             186.
             
          
           
             Of
             the
             necessity
             of
             a
             Iudge
             in
             controversies
             .
             p.
             191.
             
          
           
             The
             way
             used
             in
             the
             Primitive
             Church
             for
             finding
             the
             sense
             of
             Scripture
             through
             several
             Ages
             of
             the
             Christian
             Church
             from
             the
             most
             authentick
             Writers
             of
             them
             .
             p.
             198.
             
          
           
             Church
             Authority
             not
             destroyed
             by
             my
             principles
             .
             p.
             260.
             
          
           
             What
             Authority
             we
             allow
             to
             Governors
             of
             the
             Church
             .
             p.
             267.
             
          
           
             The
             Roman
             Churches
             way
             of
             suppressing
             Sects
             compared
             with
             ours
             .
             p.
             286.
             
          
        
      
       
         
           ERRATA
           .
        
         
           PAge
           20.
           line
           13.
           read
           the
           Church
           .
           p.
           26.
           l.
           14
           for
           and
           r.
           that
           p.
           49.
           l.
           ●
           for
           here
           r.
           wh●re
           p
           176
           ▪
           l
           ▪
           23.
           r.
           Eutychianism
           .
           p.
           177.
           l.
           8.
           r.
           followed
           .
           p.
           17.
           l.
           5.
           r.
           Patriarchal
           .
           p.
           182.
           l.
           14.
           for
           by
           r.
           ●e
           .
           p.
           189.
           l.
           22.
           r.
           Apocalyptic●
           p.
           209.
           l.
           30.
           for
           Boo
           r.
           Book
           .
           p.
           225.
           marg
           r.
           
             Vales.
             not
             .
             ad
             Eusch.
          
           p.
           273.
           〈◊〉
           r.
           Euclid
           .
           p.
           271.
           l.
           7.
           for
           
             he
             makes
             this
          
           ,
           r.
           
             this
             is
             made
          
           .
           p.
           280.
           l.
           5.
           blot
           ●
           .
           one
           the.
           
        
      
       
         
         
           The
           Preface
           .
        
         
           WHen
           I
           Published
           the
           late
           Book
           ,
           
           which
           hath
           so
           much
           enraged
           those
           of
           the
           Church
           of
           Rome
           against
           me
           ,
           
           I
           thought
           I
           had
           reason
           to
           expect
           that
           a
           just
           Answer
           should
           be
           made
           to
           it
           ;
           but
           they
           have
           taken
           an
           effectual
           course
           to
           undeceive
           me
           ;
           for
           by
           this
           
             new
             way
          
           I
           perceive
           ,
           their
           utmost
           ambition
           is
           to
           have
           something
           abroad
           which
           among
           themselves
           may
           pass
           for
           an
           Answer
           .
           Which
           put
           me
           in
           mind
           of
           what
           I
           have
           heard
           a
           great
           Person
           said
           ,
           when
           he
           had
           undertaken
           to
           manage
           an
           ill
           cause
           before
           a
           publick
           Audience
           ,
           and
           one
           of
           his
           Friends
           asked
           him
           what
           he
           meant
           by
           it
           ,
           
             trouble
             not
             your self
          
           ,
           said
           he
           ,
           
             our
             own
             side
             will
             be
             sure
             to
             believe
             me
             .
          
           It
           was
           surely
           some
           such
           presumption
           as
           this
           ,
           which
           made
           the
           learned
           Authors
           of
           these
           two
           elaborate
           Pamphlets
           
           to
           appear
           in
           such
           a
           manner
           in
           Print
           ,
           as
           if
           it
           were
           no
           great
           matter
           what
           they
           said
           ,
           so
           their
           people
           might
           have
           this
           to
           say
           ,
           and
           (
           if
           they
           can
           )
           believe
           it
           too
           ,
           
             that
             my
             book
             is
             answered
          
           .
           If
           this
           be
           all
           their
           cause
           will
           afford
           ,
           it
           deserves
           rather
           to
           be
           pittied
           than
           confuted
           ;
           if
           it
           will
           bear
           more
           ,
           they
           are
           as
           bad
           managers
           of
           it
           as
           their
           enemies
           could
           wish
           .
           For
           however
           I
           was
           threatned
           before
           hand
           that
           such
           answers
           were
           coming
           abroad
           ,
           
             every
             line
             of
             which
             would
             fetch
             blood
          
           ;
           yet
           ,
           as
           cruel
           as
           they
           are
           when
           we
           are
           under
           their
           lash
           ,
           I
           found
           that
           which
           they
           designed
           for
           my
           punishment
           to
           give
           me
           no
           small
           pleasure
           :
           and
           I
           never
           had
           so
           good
           an
           opinion
           of
           the
           mercifulness
           of
           their
           Church
           as
           when
           I
           saw
           with
           what
           feeble
           hands
           they
           chastised
           me
           .
           I
           had
           heard
           so
           much
           of
           their
           rage
           ,
           that
           I
           expected
           their
           greatest
           strength
           would
           be
           employ'd
           upon
           me
           ;
           and
           I
           could
           not
           tell
           what
           Zamzummims
           they
           might
           hitherto
           keep
           in
           the
           dark
           ,
           whose
           arms
           were
           not
           to
           be
           made
           use
           of
           ,
           but
           upon
           some
           special
           occasion
           when
           an
           Adversary
           was
           to
           be
           dispatch'd
           all
           at
           once
           and
           so
           perfectly
           subdued
           as
           never
           to
           appear
           more
           .
           While
           I
           was
           preparing
           my self
           for
           this
           kind
           of
           Martyrdome
           ,
           out
           come
           these
           mighty
           men
           of
           valour
           ,
           who
           have
           beaten
           nothing
           that
           I
           know
           of
           ,
           but
           the
           air
           and
           themselves
           ;
           for
           they
           have
           neither
           
             tyed
             my
             tongue
          
           ,
           nor
           
             broke
             my
             heart
          
           ,
           nor
           
             fetched
             
             one
             drop
             of
             blood
          
           that
           I
           can
           yet
           find
           ;
           all
           which
           were
           things
           I
           was
           told
           would
           be
           done
           ,
           when
           these
           answers
           came
           abroad
           ;
           which
           threatnings
           made
           so
           loud
           a
           noise
           ,
           that
           I
           heard
           the
           report
           of
           them
           not
           only
           nearer
           home
           ,
           but
           from
           very
           distant
           persons
           and
           places
           .
        
         
           But
           lest
           I
           should
           be
           thought
           only
           to
           despise
           my
           Adversaries
           (
           which
           I
           confess
           they
           have
           given
           me
           no
           small
           occasion
           to
           do
           )
           I
           shall
           bestow
           a
           particular
           examination
           upon
           what
           they
           have
           offered
           by
           way
           of
           Answer
           to
           my
           Book
           .
           
           Only
           I
           think
           it
           reasonable
           in
           the
           first
           place
           to
           take
           notice
           of
           their
           present
           way
           and
           method
           of
           Answering
           ,
           
           wherein
           they
           make
           use
           of
           as
           many
           artifices
           ,
           as
           they
           do
           in
           gaining
           Proselytes
           .
           When
           we
           set
           our selves
           to
           Answer
           their
           Books
           ,
           we
           endeavour
           to
           state
           the
           Controversie
           plainly
           ,
           to
           examine
           their
           proofs
           ,
           to
           apply
           distinct
           Answers
           to
           their
           Arguments
           fairly
           represented
           in
           their
           own
           words
           ,
           and
           to
           render
           the
           whole
           Discourse
           as
           clear
           and
           perspicuous
           as
           may
           be
           ,
           that
           all
           persons
           may
           be
           capable
           of
           judging
           on
           which
           side
           the
           greatest
           strength
           and
           evidence
           lyes
           .
           This
           is
           the
           mighty
           advantage
           which
           a
           good
           cause
           gives
           us
           ;
           we
           make
           use
           of
           no
           tricks
           to
           deceive
           men
           ,
           nor
           Sophistical
           cavils
           to
           confound
           and
           perplex
           things
           ;
           we
           dare
           appeal
           to
           the
           judgement
           of
           any
           impartial
           person
           ,
           who
           will
           take
           the
           pains
           to
           examin
           the
           matters
           
           in
           difference
           between
           us
           .
           But
           in
           their
           late
           dealings
           with
           us
           ,
           they
           seek
           to
           avoid
           the
           main
           things
           in
           dispute
           ,
           and
           abhor
           any
           methodical
           proceeding
           ;
           one
           man
           picks
           out
           a
           sentence
           here
           and
           there
           to
           answer
           ,
           another
           a
           page
           or
           two
           together
           ,
           a
           third
           leaps
           from
           one
           thing
           to
           another
           ,
           as
           if
           resolv'd
           to
           pass
           by
           the
           greatest
           difficulties
           ;
           but
           he
           is
           a
           man
           of
           courage
           indeed
           ,
           that
           dares
           fall
           upon
           the
           reer
           ,
           and
           begin
           to
           confute
           a
           Book
           at
           the
           end
           of
           it
           ,
           so
           that
           if
           he
           lives
           long
           enough
           ,
           and
           get
           heart
           ,
           he
           may
           in
           time
           come
           to
           the
           beginning
           :
           And
           if
           we
           observe
           them
           all
           ,
           they
           look
           for
           nothing
           so
           much
           as
           some
           cleanly
           way
           of
           escape
           ,
           and
           if
           they
           can
           but
           raise
           such
           a
           dust
           as
           to
           fly
           away
           without
           being
           openly
           discerned
           to
           do
           so
           ,
           this
           they
           hope
           those
           of
           their
           own
           side
           will
           be
           so
           kind
           and
           partial
           as
           to
           call
           a
           Victory
           .
           These
           are
           no
           general
           accusations
           ,
           but
           such
           as
           are
           easie
           to
           observe
           in
           their
           dealings
           with
           me
           as
           to
           my
           former
           Book
           ,
           and
           that
           lately
           published
           .
           But
           to
           judicious
           men
           ,
           all
           these
           little
           arts
           and
           shifts
           are
           either
           plain
           acknowledgements
           of
           a
           baffled
           Cause
           ,
           or
           an
           Argument
           of
           a
           weak
           and
           unskilful
           management
           .
        
         
           If
           the
           Book
           it self
           be
           a
           little
           too
           troublesome
           to
           be
           medled
           with
           ,
           
           it
           is
           best
           to
           fall
           upon
           the
           Author
           ,
           
           and
           it
           is
           a
           hard
           case
           if
           by
           false
           and
           ridiculous
           stories
           ,
           or
           open
           calumnies
           ,
           
           or
           at
           least
           base
           and
           ugly
           insinuations
           ,
           they
           cannot
           diminish
           his
           reputation
           ;
           and
           then
           they
           hope
           the
           Book
           will
           sink
           with
           its
           Author
           .
           But
           
             we
             are
             not
             Ignorant
          
           whose
           cause
           is
           wont
           to
           be
           managed
           by
           such
           devices
           as
           these
           are
           ,
           and
           from
           whom
           they
           have
           learnt
           this
           method
           of
           confuting
           Adversaries
           .
           As
           for
           all
           their
           
             railing
             accusations
          
           against
           me
           ;
           I
           shall
           not
           so
           much
           as
           desire
           God
           
             to
             rebuke
             them
          
           ,
           but
           only
           pray
           that
           he
           would
           pardon
           them
           ;
           and
           if
           I
           must
           thank
           them
           for
           any
           thing
           ,
           it
           is
           for
           giving
           me
           the
           occasion
           for
           exercising
           so
           great
           a
           charity
           .
           I
           have
           learnt
           of
           him
           
             who
             when
             he
             was
             reviled
             ,
             reviled
             not
             again
             ,
          
           not
           only
           to
           forbear
           reproaching
           them
           in
           the
           same
           manner
           ,
           but
           to
           return
           them
           
             good
             for
             evil
          
           ,
           and
           to
           pray
           for
           them
           while
           they
           calumniate
           me
           .
           I
           have
           so
           much
           the
           less
           reason
           to
           wonder
           that
           my
           Book
           should
           be
           charged
           by
           them
           with
           no
           less
           than
           Blasphemy
           ,
           
           since
           the
           Author
           of
           our
           Religion
           himself
           was
           so
           ,
           and
           suffered
           under
           that
           accusation
           .
           But
           wherein
           I
           pray
           doth
           this
           blasphemy
           lye
           ?
           have
           I
           uttered
           any
           thing
           that
           tends
           to
           the
           reproach
           of
           God
           or
           true
           Religion
           ?
           have
           I
           the
           least
           word
           which
           malice
           it self
           can
           stretch
           to
           the
           dishonour
           of
           
             Iesus
             Christ
          
           ,
           the
           Prophets
           and
           Apostles
           ,
           or
           the
           
             Holy
             Scriptures
          
           written
           by
           divine
           Inspiration
           ?
           no
           ;
           I
           challenge
           the
           boldest
           of
           them
           ,
           and
           most
           malicious
           ,
           to
           produce
           any
           thing
           I
           ever
           said
           
           or
           writ
           that
           doth
           but
           seem
           to
           look
           that
           way
           .
           Have
           I
           made
           the
           practice
           of
           true
           devotion
           ridiculous
           ,
           and
           the
           real
           expressions
           of
           piety
           the
           subject
           of
           scorn
           and
           derision
           ?
           No
           ,
           so
           far
           from
           it
           ,
           that
           it
           was
           only
           a
           just
           zeal
           for
           the
           Honour
           and
           practise
           of
           true
           Religion
           made
           me
           willing
           to
           lay
           open
           the
           ridiculous
           Fanaticisms
           of
           some
           pretended
           Saints
           in
           the
           Roman
           Church
           .
           And
           must
           they
           be
           allowed
           to
           charge
           Fanaticism
           on
           us
           ,
           and
           think
           it
           far
           from
           Blasphemy
           to
           represent
           the
           Enthusiastick
           Follies
           of
           the
           Sectaries
           among
           us
           ;
           and
           when
           they
           are
           guilty
           of
           the
           very
           same
           ,
           or
           greater
           ,
           may
           not
           we
           shew
           their
           unjustice
           and
           partiality
           ,
           without
           being
           accused
           of
           
             Blasphemy
             ?
             But
             some
             of
             these
             are
             Canonized
             Saints
             ,
             as
          
           S.
           Brigitt
           ,
           S.
           Catharine
           ,
           S.
           Francis
           ,
           and
           S.
           Ignatius
           ;
           which
           is
           so
           far
           from
           making
           the
           Cause
           of
           their
           Church
           better
           ,
           that
           to
           my
           understanding
           it
           makes
           it
           much
           worse
           .
           For
           although
           Fanaticism
           be
           disowned
           by
           our
           Church
           ,
           it
           seems
           it
           is
           not
           barely
           countenanced
           and
           allowed
           in
           the
           Church
           of
           Rome
           ,
           but
           Canonized
           and
           adored
           .
           That
           which
           I
           insist
           upon
           ,
           is
           this
           ;
           either
           we
           have
           no
           Fanaticks
           ,
           or
           theirs
           are
           so
           ;
           for
           by
           the
           very
           same
           rule
           that
           ours
           are
           so
           ,
           theirs
           must
           be
           too
           ;
           for
           our
           Fanaticks
           do
           pretend
           as
           high
           to
           the
           Spirit
           and
           
             divine
             Revelation
          
           as
           any
           of
           theirs
           ;
           only
           there
           is
           this
           remarkable
           difference
           
           between
           their
           Fanaticks
           and
           ours
           ,
           that
           ours
           are
           
             among
             us
          
           but
           not
           
             of
             us
          
           ,
           but
           theirs
           are
           both
           .
           Now
           if
           any
           one
           who
           pretends
           to
           Inspiration
           and
           Enthusiasm
           cannot
           be
           charged
           with
           Fanaticism
           without
           blasphemy
           ,
           we
           must
           be
           exposed
           to
           all
           follies
           and
           contradictions
           imaginable
           ;
           and
           to
           what
           purpose
           are
           we
           bid
           to
           
             try
             the
             Spirits
             whether
             they
             be
             of
             God
             or
             no
             ,
          
           
           
             i.
             e.
          
           whether
           their
           pretence
           to
           divine
           revelation
           be
           true
           or
           false
           ?
           If
           there
           may
           be
           false
           pretences
           to
           Inspiration
           ,
           we
           are
           to
           examine
           the
           grounds
           of
           them
           ,
           and
           to
           judge
           accordingly
           ;
           and
           all
           false
           pretenders
           to
           Inspiration
           ,
           let
           them
           be
           Canonized
           by
           whom
           they
           will
           ,
           are
           the
           highest
           sort
           of
           Fanaticks
           ;
           and
           the
           greater
           honour
           is
           given
           them
           ,
           the
           greater
           dishonour
           it
           is
           to
           the
           
             Christian
             Religion
          
           .
        
         
           But
           these
           things
           shall
           be
           more
           largely
           discussed
           in
           their
           proper
           place
           :
           
           I
           now
           only
           take
           notice
           of
           the
           injustice
           of
           their
           calumny
           with
           which
           they
           have
           made
           so
           much
           noise
           among
           injudicious
           people
           :
           
           and
           I
           should
           not
           have
           been
           so
           much
           concerned
           about
           it
           ,
           had
           I
           not
           found
           suggestions
           to
           the
           same
           purpose
           in
           the
           Authors
           of
           the
           two
           Pamphlets
           .
           
           The
           one
           of
           them
           very
           kindly
           makes
           no
           difference
           between
           Lucian
           ,
           Porphyrius
           
             and
             me
          
           ,
           but
           only
           
             some
             interest
             which
             doth
             byass
             me
             another
             way
          
           ;
           and
           
             verily
             believes
          
           ,
           good
           man
           ,
           
             that
             were
             it
             not
             for
             that
             ,
             I
             could
             flurt
             with
             as
             much
             piquancy
             
             and
             railery
             at
             Christian
             Religion
             ,
             as
             I
             do
             at
             the
             Roman
             .
          
           In
           which
           base
           suggestion
           there
           is
           no
           colour
           of
           truth
           ,
           but
           only
           that
           he
           very
           honestly
           distinguisheth
           the
           Christian
           ,
           Religion
           and
           the
           Roman
           from
           each
           other
           ;
           as
           indeed
           they
           are
           in
           many
           things
           as
           different
           from
           each
           other
           as
           truth
           from
           falshood
           ,
           wisdom
           from
           folly
           ,
           and
           true
           piety
           from
           gross
           Superstition
           .
           If
           he
           had
           called
           me
           an
           Atheist
           in
           plain
           terms
           ,
           the
           grossness
           of
           the
           calumny
           might
           have
           abated
           the
           force
           of
           it
           ;
           but
           there
           is
           no
           such
           way
           to
           do
           a
           man
           mischief
           ,
           as
           by
           fly
           insinuations
           and
           shrewd
           suggestions
           introduced
           with
           
             I
             verily
             believe
          
           ,
           and
           expressed
           with
           some
           gravity
           and
           zeal
           .
           But
           you
           who
           are
           so
           good
           at
           resolving
           faith
           ,
           what
           is
           this
           
             verily
             believe
          
           of
           yours
           founded
           upon
           ?
           Have
           you
           the
           authority
           of
           your
           Church
           for
           it
           ?
           have
           you
           any
           evidence
           of
           reason
           ?
           or
           rather
           ,
           have
           you
           it
           by
           some
           vision
           or
           revelation
           made
           by
           some
           of
           those
           Saints
           ,
           whose
           Fanaticism
           is
           exposed
           ?
           or
           do
           you
           
             verily
             believe
             it
          
           ,
           as
           you
           
             verily
             believe
          
           many
           other
           things
           ,
           for
           no
           reason
           in
           the
           world
           ?
           If
           I
           should
           tell
           you
           I
           have
           made
           it
           my
           business
           to
           assert
           the
           truth
           of
           the
           Scriptures
           ,
           and
           
             Christian
             Religion
          
           therein
           contained
           ,
           in
           a
           large
           Discourse
           several
           years
           since
           published
           ;
           such
           is
           your
           charity
           ,
           that
           you
           would
           tell
           me
           ,
           so
           did
           Vaninus
           write
           for
           Providence
           ,
           when
           he
           denyed
           a
           Deity
           .
           If
           I
           should
           make
           large
           Apologies
           
           for
           my
           innocency
           ,
           and
           publish
           a
           confession
           of
           my
           faith
           ,
           with
           protestations
           that
           no
           interest
           in
           the
           world
           could
           remove
           me
           from
           it
           ;
           you
           might
           tell
           me
           ,
           where
           there
           is
           no
           guilt
           what
           need
           so
           much
           ado
           ?
           In
           plain
           terms
           ,
           I
           know
           but
           one
           way
           to
           satisfie
           such
           as
           you
           are
           ,
           but
           I
           will
           keep
           from
           it
           as
           long
           as
           I
           can
           ,
           and
           that
           is
           to
           go
           to
           Rome
           and
           be
           burnt
           for
           my
           faith
           ;
           for
           that
           is
           the
           kindness
           there
           shewed
           to
           those
           who
           contend
           for
           the
           purity
           of
           the
           
             Christian
             Religion
          
           against
           the
           corruptions
           of
           the
           Roman
           .
           But
           such
           calumnies
           as
           these
           ,
           as
           they
           are
           not
           fit
           to
           be
           passed
           by
           ,
           so
           are
           they
           too
           gross
           to
           need
           any
           further
           answer
           .
           I
           shall
           however
           declare
           my
           mind
           freely
           to
           you
           ;
           if
           I
           had
           no
           other
           notion
           of
           the
           Christian
           doctrine
           ,
           than
           what
           I
           have
           from
           the
           Doctrines
           of
           your
           Church
           as
           contrary
           to
           ours
           ;
           no
           other
           measures
           of
           Christian
           piety
           than
           from
           your
           mystical
           Theology
           ;
           no
           better
           way
           to
           Worship
           God
           than
           what
           is
           practised
           among
           you
           ;
           no
           greater
           certainty
           of
           Inspiration
           from
           God
           than
           of
           the
           Visions
           and
           Revelations
           of
           your
           late
           Saints
           ;
           no
           other
           miracles
           to
           confirm
           the
           Christian
           doctrine
           than
           what
           are
           wrought
           by
           your
           Images
           and
           Saints
           ,
           I
           should
           sooner
           choose
           to
           be
           a
           Philosopher
           ,
           than
           a
           Christian
           upon
           those
           terms
           .
           And
           
             I
             verily
             believe
          
           (
           to
           answer
           yours
           with
           another
           )
           that
           the
           frauds
           and
           impostures
           of
           the
           Roman
           
           Church
           have
           made
           more
           Atheists
           in
           Christendom
           ,
           than
           any
           one
           cause
           whatsoever
           besides
           :
           for
           when
           men
           resolve
           all
           their
           faith
           into
           the
           testimony
           of
           a
           Church
           whose
           frauds
           are
           so
           manifest
           ,
           and
           confessed
           by
           your
           best
           Writers
           ,
           
           such
           as
           
             Melchior
             Canus
          
           ,
           and
           
             Ludov.
             Vives
          
           ;
           what
           can
           they
           who
           know
           no
           better
           ,
           
           but
           suspect
           the
           Inspirations
           and
           Miracles
           of
           former
           Ages
           ,
           who
           see
           such
           false
           pretences
           to
           them
           so
           much
           magnified
           ,
           and
           the
           Fanatick
           pretenders
           Canonized
           on
           that
           account
           ?
           And
           I
           am
           so
           far
           from
           thinking
           it
           any
           disservice
           to
           the
           Christian
           Religion
           to
           expose
           these
           Fanaticisms
           ,
           that
           I
           again
           
             verily
             believe
          
           that
           Christianity
           will
           never
           obtain
           as
           it
           ought
           to
           do
           among
           men
           ,
           till
           all
           those
           hypocritical
           cheats
           be
           yet
           more
           laid
           open
           to
           the
           view
           of
           the
           World
           ;
           which
           if
           any
           one
           have
           but
           the
           courage
           and
           patience
           to
           undertake
           ,
           it
           would
           be
           as
           great
           ,
           and
           a
           much
           more
           useful
           labour
           than
           the
           cleansing
           of
           the
           
             Augean
             Stable
          
           .
           
           This
           is
           not
           
             to
             make
             sport
             and
             recreation
             for
             the
             Atheist
             and
             debauched
             ,
          
           nor
           to
           give
           occasion
           to
           such
           persons
           
             to
             turn
             the
             Inspirations
             of
             Holy-Scripture
             into
             matter
             of
             Drollery
             and
             Buffonry
             ,
          
           as
           the
           author
           of
           the
           
             second
             Pamphlet
          
           tragically
           declaims
           ;
           any
           more
           than
           our
           Saviours
           unmasking
           the
           hypocrisie
           of
           the
           Scribes
           and
           Pharisees
           was
           the
           destroying
           the
           Law
           of
           Moses
           ;
           or
           the
           
           discovery
           of
           cheats
           and
           impostors
           doth
           give
           occasion
           to
           suspect
           the
           honesty
           of
           all
           mankind
           :
           Nay
           so
           far
           is
           it
           from
           that
           ,
           that
           we
           think
           the
           separating
           of
           Fanaticism
           from
           true
           inspiration
           to
           be
           one
           of
           the
           best
           Services
           that
           can
           be
           done
           to
           the
           
             Christian
             Religion
          
           ,
           which
           otherwise
           is
           in
           danger
           of
           being
           despised
           or
           rejected
           by
           the
           considerate
           part
           of
           mankind
           .
           But
           I
           would
           fain
           know
           of
           these
           men
           ,
           whether
           they
           do
           in
           earnest
           make
           no
           difference
           between
           the
           Writings
           of
           such
           as
           Mother
           Iuliana
           and
           the
           Books
           of
           Scripture
           ;
           between
           the
           Revelations
           of
           S.
           Brigitt
           ,
           S.
           
             Catharine
             ,
             &c.
          
           and
           those
           of
           the
           Prophets
           ;
           between
           the
           actions
           of
           S.
           Francis
           and
           
             Ignatius
             Loyola
          
           and
           those
           of
           the
           Apostles
           ?
           if
           they
           do
           not
           ,
           I
           know
           who
           they
           are
           that
           expose
           our
           Religion
           to
           purpose
           ;
           if
           they
           do
           make
           a
           difference
           ,
           how
           can
           the
           representing
           their
           visions
           and
           practices
           reflect
           dishonour
           upon
           the
           other
           ,
           so
           infinitely
           above
           them
           ,
           so
           much
           more
           certainly
           conveyed
           down
           to
           us
           with
           the
           consent
           of
           the
           whole
           Christian
           World
           ?
           Thus
           much
           may
           here
           suffice
           to
           represent
           the
           arts
           our
           Adversaries
           are
           driven
           to
           ,
           to
           defend
           themselves
           ;
           I
           cannot
           blame
           them
           that
           they
           would
           engage
           Religion
           on
           their
           side
           ,
           but
           so
           have
           all
           Fanaticks
           in
           the
           World
           as
           well
           as
           they
           ;
           and
           I
           cannot
           for
           my
           heart
           see
           ,
           but
           
           this
           heavy
           charge
           of
           Blasphemy
           and
           undermining
           Religion
           does
           as
           justly
           lye
           on
           them
           ,
           who
           deride
           the
           Fanaticks
           among
           us
           ,
           as
           on
           those
           who
           have
           discovered
           the
           Fanaticism
           of
           the
           Church
           of
           Rome
           .
        
      
    
     
       
         
         
           AN
           EXAMINATION
           OF
           THE
           PAMPHLET
           ,
           Entituled
           ,
           Dr.
           Stillingfleet
           against
           Dr.
           Stillingfleet
           .
        
         
           HAving
           thus
           far
           laid
           open
           their
           present
           way
           of
           dealing
           with
           their
           Adversaries
           ,
           
           I
           now
           come
           to
           a
           particular
           consideration
           of
           these
           two
           Pamphlets
           ;
           
           and
           begin
           with
           that
           called
           Dr.
           Stillingfleet
           against
           Dr.
           
             Stillingfleet
             ,
             &c.
          
           
           The
           Author
           of
           which
           is
           to
           be
           commended
           for
           so
           noble
           an
           enterprise
           (
           which
           few
           of
           the
           Champions
           of
           former
           Ages
           could
           accomplish
           )
           viz.
           to
           make
           his
           Adversary
           fall
           by
           his
           own
           sword
           .
           But
           the
           mischief
           of
           it
           is
           ,
           these
           
             Romantick
             Knights
          
           do
           hurt
           no
           where
           but
           in
           Paper
           and
           
           their
           own
           imagination
           .
           But
           I
           forget
           his
           grave
           admonition
           ,
           
           
             that
             I
             would
             treat
             these
             matters
             seriously
             ,
             and
             lay
             aside
             drollery
             .
          
           To
           be
           then
           as
           grave
           as
           he
           can
           desire
           ,
           there
           are
           these
           two
           things
           which
           I
           design
           to
           prov●●
           against
           him
           .
           1.
           
           That
           on
           supposition
           I
           di●●
           contradict
           my self
           ,
           in
           the
           way
           he
           insists
           upo●n
           it
           ,
           that
           were
           no
           sufficient
           answer
           to
           my
           Book
           .
           2.
           
           That
           I
           am
           far
           enough
           from
           contradicting
           my self
           in
           any
           one
           of
           the
           things
           which
           〈◊〉
           insists
           upon
           .
        
         
           1.
           
           Supposing
           what
           he
           contends
           for
           were
           true
           ,
           yet
           my
           Book
           remains
           unanswered
           ;
           the
           design
           of
           which
           was
           to
           shew
           that
           no
           man
           can
           joyn
           in
           the
           Communion
           of
           the
           
             Roman
             Church
          
           without
           great
           hazard
           of
           his
           salvation
           .
           If
           I
           had
           any
           where
           said
           the
           contrary
           ,
           this
           indeed
           would
           have
           made
           it
           evident
           that
           I
           had
           contradicted
           my self
           .
           But
           what
           then
           ?
           doth
           the
           force
           of
           all
           the
           arguments
           used
           by
           me
           in
           this
           last
           Discourse
           fall
           to
           the
           ground
           ,
           because
           I
           was
           formerly
           of
           another
           opinion
           ?
           Let
           me
           ask
           these
           revolters
           from
           the
           Church
           of
           England
           one
           question
           ;
           whether
           they
           do
           not
           now
           more
           plainly
           contradict
           themselves
           as
           to
           their
           former
           opinions
           ,
           than
           they
           can
           pretend
           that
           I
           have
           ever
           done
           ?
           I
           desire
           to
           know
           ,
           whether
           this
           makes
           all
           their
           present
           arguments
           for
           the
           
             Roman
             Church
          
           of
           no
           force
           ?
           If
           they
           think
           their
           present
           reasons
           ought
           to
           be
           answered
           
           whatever
           contrary
           opinion
           they
           had
           before
           ;
           why
           ,
           on
           supposition
           I
           had
           contradicted
           in
           a
           a
           former
           Book
           what
           I
           say
           in
           this
           ,
           must
           this
           render
           all
           that
           I
           have
           said
           ,
           or
           can
           hereafter
           say
           in
           this
           matter
           ,
           invalid
           ?
           Doth
           the
           strength
           of
           all
           lye
           upon
           my
           bare
           affirming
           or
           denying
           ?
           was
           it
           ever
           true
           because
           I
           said
           it
           ?
           if
           not
           ,
           how
           comes
           it
           to
           be
           untrue
           now
           ,
           because
           I
           deny
           it
           ?
           I
           do
           not
           remember
           I
           was
           ever
           so
           vain
           ,
           to
           make
           use
           of
           my
           own
           authority
           to
           prove
           a
           thing
           to
           be
           true
           ,
           because
           I
           believed
           it
           ;
           and
           if
           I
           had
           ,
           the
           world
           is
           not
           so
           vain
           to
           believe
           a
           man
           one
           jot
           the
           sooner
           for
           it
           .
           If
           my
           authority
           in
           saying
           or
           denying
           be
           of
           no
           importance
           to
           the
           truth
           of
           the
           thing
           ,
           then
           he
           may
           prove
           that
           I
           contradict
           my self
           ,
           and
           yet
           all
           the
           arguments
           of
           my
           Book
           be
           as
           strong
           as
           ever
           .
           I
           do
           not
           desire
           any
           one
           to
           follow
           my
           opinion
           because
           it
           is
           mine
           ,
           but
           I
           offer
           reason
           and
           authority
           for
           the
           proof
           of
           what
           I
           say
           ;
           if
           those
           be
           good
           in
           themselves
           ,
           they
           do
           not
           therefore
           cease
           to
           be
           so
           ,
           because
           they
           are
           ,
           or
           seem
           to
           he
           inconsistent
           with
           what
           I
           have
           said
           elsewhere
           .
           So
           that
           self-contradiction
           being
           proved
           ,
           overthrows
           not
           the
           reason
           of
           the
           thing
           ,
           but
           the
           authority
           of
           the
           person
           ;
           and
           where
           things
           depend
           meerly
           upon
           authority
           ,
           it
           is
           a
           good
           argument
           ,
           and
           no
           where
           else
           .
           If
           a
           witness
           in
           a
           Court
           contradicts
           himself
           ,
           his
           testimony
           signifies
           nothing
           ;
           because
           there
           is
           nothing
           else
           but
           his
           authority
           that
           makes
           his
           
           testimony
           valid
           ;
           but
           if
           a
           Lawyer
           at
           the
           Bar
           chance
           to
           speak
           inconsistently
           ,
           if
           afterwards
           he
           speaks
           plain
           and
           evident
           reason
           ,
           does
           that
           take
           off
           the
           force
           of
           it
           ,
           because
           he
           said
           something
           before
           which
           contradicted
           that
           plain
           reason
           ?
           If
           the
           Pope
           ,
           or
           those
           who
           pretend
           to
           be
           infallible
           ,
           contradict
           themselves
           ,
           that
           sufficiently
           overthrows
           their
           pretence
           of
           infallibility
           ;
           for
           he
           that
           changeth
           his
           mind
           ,
           must
           be
           deceived
           once
           ;
           but
           for
           us
           fallible
           mortals
           ,
           if
           we
           once
           hit
           upon
           reason
           and
           truth
           ,
           and
           manage
           the
           evidence
           of
           it
           clearly
           ,
           that
           reason
           doth
           not
           lose
           its
           former
           evidence
           ,
           because
           the
           same
           persons
           may
           afterwards
           oppose
           it
           .
           Suppose
           I
           should
           be
           able
           to
           prove
           that
           Bellarmine
           in
           his
           Recognitions
           contradicts
           what
           he
           had
           said
           in
           his
           former
           Books
           ;
           doth
           this
           presently
           make
           all
           his
           arguments
           useless
           ,
           and
           him
           uncapable
           of
           ever
           appearing
           in
           controversie
           more
           ?
           Doth
           this
           make
           all
           his
           authorities
           false
           and
           his
           reasons
           unconcluding
           ?
           doth
           it
           hence
           follow
           that
           he
           spake
           no
           where
           consistently
           ,
           because
           once
           or
           twice
           ,
           or
           perhaps
           as
           often
           as
           his
           neighbours
           ,
           he
           contradicted
           himself
           ?
           But
           my
           grave
           
             Adversary
             ,
             I.
             W.
          
           imagines
           that
           we
           Writers
           of
           Controversies
           are
           like
           Witnesses
           in
           Chancery
           ,
           and
           are
           bound
           to
           make
           Affidavits
           before
           the
           Masters
           of
           this
           Court
           of
           Controversie
           ;
           and
           that
           whatever
           we
           say
           is
           to
           be
           taken
           as
           upon
           our
           oath
           ;
           this
           indeed
           would
           be
           an
           excellent
           way
           of
           bringing
           Controversies
           
           to
           an
           issue
           ,
           if
           we
           were
           to
           be
           sworn
           whether
           such
           a
           thing
           as
           Transubstantiation
           were
           true
           or
           false
           ;
           and
           I
           cannot
           tell
           whether
           this
           ,
           or
           laying
           wagers
           ,
           or
           the
           Popes
           infallibility
           be
           the
           best
           way
           to
           end
           such
           Controversies
           ;
           for
           any
           one
           of
           them
           would
           do
           it
           ,
           if
           people
           could
           but
           agree
           about
           it
           .
           But
           now
           my
           Adversary
           says
           ,
           that
           if
           a
           man
           once
           contradict
           himself
           he
           is
           to
           be
           looked
           on
           as
           
             a
             perjured
             person
          
           ,
           and
           whatever
           he
           saith
           ,
           his
           word
           is
           not
           to
           be
           taken
           .
           This
           he
           not
           only
           begins
           with
           ,
           but
           very
           triumphantly
           concludes
           with
           it
           in
           these
           words
           ,
           
             and
             this
             alone
             may
             suffice
             to
             annul
             ▪
             whatever
             he
             has
             hitherto
             ,
          
           
           
             or
             shall
             hereafter
             object
             against
             us
             ;
             for
             a
             witness
             ,
             who
             has
             been
             once
             palpably
             conuinced
             to
             have
             forsworn
             or
             contradicted
             himself
             in
             matters
             of
             moment
             ,
             besides
             the
             condign
             punishment
             he
             is
             lyable
             unto
             ,
             he
             does
             vacate
             all
             evidences
             produced
             by
             him
             ,
             against
             his
             Adversary
             ,
             and
             deserves
             never
             more
             to
             be
             heard
             against
             him
             in
             any
             Tribunal
             .
          
           I
           see
           now
           what
           it
           is
           they
           would
           be
           at
           ,
           no
           less
           than
           perpetual
           silence
           and
           being
           set
           in
           the
           Pillory
           with
           that
           Pamphlet
           on
           my
           forehead
           
             Dr.
             Still
             .
             against
             Dr.
             Still
             .
          
           for
           being
           guilty
           of
           contradicting
           my self
           ,
           would
           satisfie
           
             I.
             W.
          
           and
           his
           Friends
           ;
           This
           I
           suppose
           was
           the
           meaning
           of
           
             stopping
             my
             mouth
             for
             ever
          
           ,
           when
           this
           Answer
           was
           to
           come
           out
           .
           But
           now
           I
           perceive
           it
           is
           so
           dangerous
           a
           thing
           ,
           I
           had
           best
           
           stand
           upon
           my
           defence
           ,
           and
           utterly
           deny
           that
           I
           have
           contradicted
           my self
           in
           any
           thing
           ,
           in
           which
           
             I.
             W.
          
           hath
           charged
           me
           .
        
         
           2.
           
           
           To
           make
           it
           then
           out
           that
           this
           is
           a
           groundless
           charge
           ,
           I
           must
           go
           through
           the
           several
           particulars
           insisted
           on
           .
        
         
           The
           first
           is
           in
           the
           
             charge
             of
             Idolatry
          
           ;
           
           but
           how
           do
           I
           contradict
           my self
           about
           this
           ?
           had
           I
           vindicated
           the
           Church
           of
           Rome
           from
           Idolatry
           in
           my
           Defence
           of
           
             Arch-bishop
             Laud
          
           ,
           this
           had
           been
           indeed
           to
           contradict
           my self
           :
           but
           this
           is
           not
           so
           much
           as
           pretended
           ;
           and
           if
           it
           were
           ,
           nothing
           could
           be
           more
           easily
           confuted
           ;
           for
           in
           that
           very
           Book
           ,
           as
           it
           falls
           out
           very
           happily
           ,
           there
           is
           a
           discourse
           to
           the
           same
           purpose
           ,
           proving
           the
           Church
           of
           Rome
           guilty
           of
           Idolatry
           ,
           
           in
           
             Invocation
             of
             Saints
          
           and
           
             the
             worship
             of
             Images
          
           ,
           and
           that
           the
           Heathen
           ,
           in
           the
           worship
           of
           inferiour
           Deities
           and
           Images
           ,
           might
           be
           excused
           on
           the
           same
           grounds
           that
           those
           of
           the
           Church
           of
           Rome
           do
           excuse
           themselves
           .
           Here
           is
           then
           no
           appearance
           of
           a
           contradiction
           in
           terms
           ;
           and
           it
           is
           only
           pretended
           to
           be
           by
           consequence
           ,
           viz.
           from
           yielding
           
             that
             the
             Church
             of
          
           Rome
           
             and
             we
             do
             not
             differ
             in
             Fundamental
             points
             ,
             and
             that
             the
             Church
             of
          
           Rome
           
             is
             therefore
             a
             true
             Church
             ;
             from
             whence
             he
             inferrs
             ,
             that
             it
             cannot
             be
             guilty
             of
             Idolatry
             :
             because
             to
             teach
             that
             ,
             would
             be
             a
             Fundamental
             errour
             ,
             and
             inconsistent
             with
             the
             Being
             of
             
             a
             true
             Church
             :
             and
             therefore
             to
             charge
             the
             Church
             of
          
           Rome
           
             with
             Idolatry
             ,
             and
             to
             allow
             it
             to
             be
             a
             true
             Church
             is
             a
             contradiction
             .
          
           This
           is
           the
           substance
           of
           what
           he
           saith
           upon
           this
           head
           :
           to
           which
           I
           shall
           answer
           by
           shewing
           ,
           1.
           
           That
           this
           way
           of
           answering
           is
           very
           disingenuous
           .
           2.
           
           That
           it
           is
           Sophistical
           ,
           and
           proves
           not
           the
           thing
           which
           he
           intends
           .
        
         
           1.
           
           That
           it
           is
           a
           disingenuous
           way
           ;
           because
           he
           barely
           opposes
           a
           judgement
           of
           charity
           concerning
           their
           Church
           ,
           to
           a
           judgement
           of
           reason
           concerning
           the
           nature
           of
           actions
           ,
           without
           at
           all
           examining
           the
           force
           of
           those
           reasons
           which
           are
           produced
           in
           the
           Book
           he
           pretends
           to
           answer
           .
           Can
           
             I.
             W.
          
           imagine
           ,
           that
           any
           one
           who
           enquires
           into
           the
           safest
           way
           for
           his
           salvation
           ,
           and
           hears
           the
           Church
           of
           Rome
           charged
           with
           Idolatry
           in
           her
           worship
           ,
           by
           arguments
           drawn
           from
           the
           plain
           Law
           of
           God
           ,
           the
           common
           sense
           of
           mankind
           ,
           the
           repugnancy
           of
           their
           way
           of
           worship
           to
           the
           conceptions
           we
           ought
           to
           have
           of
           the
           divine
           nature
           ,
           the
           consent
           of
           the
           ancient
           Christian
           Church
           ,
           the
           parity
           of
           the
           case
           in
           many
           respects
           with
           the
           Heathen
           Idolaters
           ,
           should
           presently
           conclude
           ,
           that
           all
           these
           arguments
           are
           of
           no
           force
           ,
           meerly
           because
           the
           person
           who
           made
           use
           of
           them
           ,
           had
           upon
           another
           occasion
           judged
           so
           charitably
           of
           that
           Church
           ,
           as
           to
           suppose
           it
           still
           to
           retain
           the
           essentials
           of
           a
           
             true
             Church
          
           ?
           I
           will
           put
           a
           case
           
           paralled
           to
           this
           ;
           suppose
           one
           of
           the
           Church
           of
           Iudah
           should
           have
           call'd
           the
           Church
           of
           Israel
           in
           the
           time
           of
           Ieroboam
           a
           
             true
             Church
          
           ,
           because
           they
           acknowledged
           the
           true
           God
           ,
           and
           did
           believe
           an
           agreement
           in
           that
           common
           acknowledgement
           to
           be
           sufficient
           to
           preserve
           the
           essentials
           of
           a
           Church
           among
           them
           ;
           and
           afterwards
           the
           same
           person
           should
           go
           about
           to
           convince
           the
           
             ten
             Tribes
          
           of
           their
           Idolatry
           in
           worshipping
           God
           ,
           by
           the
           
             Calves
             of
             Dan
             and
             Bethel
          
           :
           would
           this
           be
           thought
           a
           sufficient
           way
           of
           answering
           him
           ,
           to
           say
           ,
           that
           
             he
             contradicted
             himself
             ,
             by
             granting
             them
             a
             true
             Church
             and
             yet
             charging
             them
             with
             Idolatry
             ?
          
           whereas
           the
           only
           true
           consequence
           would
           be
           ,
           that
           he
           thought
           some
           kind
           of
           Idolatry
           consistent
           with
           the
           Being
           of
           a
           Church
           .
           Might
           not
           such
           a
           person
           justly
           say
           ,
           that
           they
           made
           a
           very
           ill
           use
           of
           his
           charity
           ,
           when
           he
           supposed
           only
           that
           kind
           of
           Idolatry
           which
           implyes
           more
           Gods
           than
           one
           ,
           to
           unchurch
           a
           people
           ;
           but
           however
           ,
           those
           persons
           were
           more
           concerned
           to
           vindicate
           themselves
           from
           Idolatry
           of
           any
           kind
           ,
           than
           he
           was
           to
           defend
           his
           charitable
           opinion
           of
           them
           ;
           and
           if
           they
           could
           prove
           to
           him
           ,
           that
           this
           inferiour
           sort
           of
           Idolatry
           does
           unchurch
           them
           as
           well
           as
           the
           grosser
           ,
           the
           consequence
           of
           it
           would
           be
           that
           his
           charity
           must
           be
           so
           much
           the
           less
           ,
           but
           their
           danger
           would
           be
           the
           same
           .
           This
           is
           just
           our
           case
           with
           the
           Church
           of
           
           Rome
           ;
           we
           acknowledge
           that
           they
           still
           retain
           the
           Fundamental
           articles
           of
           the
           Christian
           faith
           ,
           that
           there
           is
           no
           dispute
           between
           them
           and
           us
           about
           the
           true
           God
           and
           his
           Son
           
             Iesus
             Christ
          
           ,
           as
           to
           his
           death
           ,
           resurrection
           ,
           glory
           ,
           and
           being
           the
           proper
           object
           of
           divine
           worship
           ;
           we
           yield
           that
           they
           have
           true
           Baptism
           among
           them
           ,
           in
           the
           name
           of
           the
           
             Father
             ,
             Son
          
           ,
           and
           
             Holy
             Ghost
          
           ;
           and
           we
           looking
           upon
           these
           as
           the
           essentials
           of
           a
           
             true
             Church
          
           ,
           do
           upon
           that
           account
           own
           that
           Church
           to
           be
           so
           :
           but
           then
           we
           charge
           the
           
             Roman
             Church
          
           ,
           with
           gross
           corrupting
           that
           Worship
           which
           is
           proper
           to
           the
           divine
           nature
           ,
           by
           her
           
             worship
             of
             Images
             ,
             adoration
             of
             the
             Host
             ,
          
           and
           
             Invocation
             of
             Saints
          
           ;
           which
           being
           done
           ,
           not
           in
           express
           terms
           against
           the
           worship
           of
           the
           true
           God
           ,
           but
           by
           consequence
           ,
           we
           do
           not
           think
           this
           doth
           destroy
           the
           Being
           of
           a
           Church
           among
           them
           ;
           although
           it
           makes
           the
           salvation
           of
           persons
           in
           her
           communion
           extreamly
           hazardous
           :
           and
           after
           we
           have
           gone
           about
           to
           prove
           this
           by
           many
           and
           weighty
           arguments
           ,
           is
           it
           reasonable
           for
           any
           one
           to
           tell
           us
           that
           we
           contradict
           our selves
           ,
           and
           therefore
           our
           arguments
           do
           signifie
           nothing
           ?
           whereas
           in
           truth
           ,
           here
           is
           no
           appearance
           of
           a
           contradiction
           to
           that
           which
           is
           our
           own
           sense
           in
           this
           matter
           .
           For
           what
           shadow
           of
           a
           contradiction
           is
           it
           ,
           to
           say
           ,
           that
           the
           
             Roman
             Church
          
           is
           a
           
             true
             Church
          
           ,
           and
           yet
           is
           guilty
           of
           Idolatry
           ;
           
           supposing
           that
           we
           believe
           some
           sort
           of
           Idolatry
           which
           is
           very
           sinful
           ,
           not
           to
           be
           yet
           of
           so
           high
           a
           nature
           as
           to
           unchurch
           those
           who
           practise
           it
           ;
           And
           we
           choose
           the
           Instance
           of
           the
           
             ten
             Tribes
          
           for
           the
           ground
           of
           this
           charity
           .
           If
           they
           can
           prove
           that
           all
           sorts
           of
           Idolatry
           do
           necessarily
           destroy
           the
           essentials
           of
           a
           Church
           ,
           the
           consequence
           is
           ,
           we
           must
           have
           less
           charity
           for
           them
           ,
           than
           we
           had
           before
           ;
           And
           such
           a
           concession
           from
           us
           doth
           not
           shew
           their
           guilt
           to
           be
           less
           ,
           but
           only
           our
           charity
           to
           be
           greater
           .
           Suppose
           a
           man
           should
           exceed
           in
           his
           charity
           towards
           a
           person
           guilty
           of
           some
           grievous
           faults
           ,
           and
           say
           ,
           he
           believes
           he
           may
           be
           a
           pious
           man
           for
           all
           this
           ;
           but
           withall
           severely
           reproves
           him
           for
           his
           faults
           ,
           and
           tells
           him
           the
           danger
           he
           continually
           runs
           by
           such
           actions
           ;
           would
           it
           be
           fair
           for
           such
           a
           man
           to
           answer
           him
           ,
           that
           his
           reproofs
           were
           not
           to
           be
           regarded
           ,
           because
           he
           contradicted
           himself
           ,
           for
           he
           told
           him
           he
           believed
           him
           to
           be
           a
           pious
           man
           ,
           and
           yet
           upbraided
           him
           with
           those
           faults
           which
           were
           inconsistent
           with
           piety
           ?
           what
           would
           the
           consequence
           of
           this
           be
           to
           the
           thing
           it self
           ?
           would
           this
           make
           those
           faults
           ever
           the
           less
           ,
           because
           he
           judged
           so
           charitably
           of
           the
           person
           notwithstanding
           his
           committing
           them
           ?
           But
           when
           we
           allow
           the
           Church
           of
           Rome
           to
           be
           
             a
             true
             Church
          
           ,
           we
           are
           far
           from
           understanding
           by
           that
           a
           sound
           or
           a
           good
           Church
           free
           from
           corruptions
           ,
           which
           would
           be
           
           the
           most
           proper
           sense
           to
           found
           a
           contradiction
           upon
           ,
           in
           this
           matter
           of
           Idolatry
           ;
           but
           we
           mean
           no
           more
           by
           it
           ,
           than
           as
           a
           man
           is
           a
           
             true
             man
          
           though
           he
           hath
           the
           plague
           upon
           him
           ;
           those
           which
           we
           account
           the
           essentials
           of
           a
           Church
           we
           deny
           not
           to
           it
           ,
           but
           withall
           ,
           we
           contend
           that
           it
           is
           over-run
           with
           such
           corruptions
           in
           worship
           ,
           as
           do
           mightily
           endanger
           the
           salvation
           of
           those
           who
           live
           in
           the
           communion
           of
           it
           .
        
         
           2.
           
           Having
           thus
           discovered
           the
           disingenuity
           of
           making
           so
           bad
           a
           use
           of
           our
           charity
           against
           us
           ,
           I
           now
           come
           to
           shew
           how
           Sophistical
           this
           way
           of
           answering
           is
           ,
           
           by
           a
           closer
           examination
           of
           it
           .
        
         
           First
           ,
           The
           starting
           of
           a
           new
           objection
           answers
           no
           argument
           ,
           and
           all
           that
           this
           amounts
           to
           is
           only
           raising
           a
           new
           difficulty
           ;
           whereas
           he
           ought
           in
           the
           first
           place
           to
           have
           answered
           all
           the
           arguments
           I
           had
           brought
           to
           prove
           them
           guilty
           of
           Idolatry
           ;
           and
           when
           he
           had
           done
           this
           fairly
           and
           plainly
           (
           which
           for
           some
           good
           reasons
           he
           had
           no
           mind
           to
           do
           )
           he
           might
           then
           have
           insisted
           on
           the
           inconsistency
           of
           it
           with
           principles
           owned
           by
           me
           ;
           but
           to
           do
           this
           without
           giving
           an
           answer
           ,
           so
           much
           as
           to
           any
           one
           argument
           ,
           is
           a
           clear
           evidence
           of
           a
           sophistical
           and
           cavilling
           humour
           ,
           rather
           than
           of
           any
           intention
           to
           satisfie
           an
           inquisitive
           mind
           .
        
         
           2.
           
           The
           force
           of
           this
           objection
           lyes
           in
           the
           different
           sense
           and
           meaning
           of
           several
           expressions
           
           made
           use
           of
           by
           him
           ,
           which
           being
           explained
           ,
           the
           objection
           will
           signifie
           nothing
           .
           For
           if
           we
           rightly
           understand
           the
           notion
           of
           Idolatry
           ,
           the
           manner
           of
           teaching
           it
           ,
           the
           sense
           of
           Fundamental
           errours
           and
           a
           true
           Church
           ,
           as
           it
           is
           owned
           by
           me
           ,
           the
           very
           appearance
           of
           any
           contradiction
           vanisheth
           .
        
         
           I
           agree
           in
           the
           general
           ,
           that
           
             the
             true
             notion
             of
             Idolatry
             is
             ,
             giving
             the
             honour
             due
             only
             to
             God
             to
             a
             meer
             creature
          
           ;
           and
           I
           desire
           no
           greater
           advantage
           against
           the
           Church
           of
           Rome
           ,
           than
           from
           such
           a
           concession
           ;
           but
           then
           we
           are
           to
           understand
           ,
           that
           this
           may
           be
           done
           several
           ways
           .
           1.
           
           When
           the
           worship
           proper
           to
           the
           
             true
             God
          
           is
           given
           to
           a
           false
           God.
           2.
           
           When
           the
           true
           God
           is
           acknowledged
           and
           worshipped
           ,
           but
           the
           unity
           of
           the
           God-head
           is
           denyed
           ,
           and
           many
           
             false
             Gods
          
           are
           joyned
           with
           him
           in
           the
           same
           worship
           .
           In
           these
           two
           sorts
           of
           Idolatry
           ,
           I
           acknowledge
           that
           the
           
             true
             God
          
           is
           rejected
           ,
           either
           wholly
           in
           the
           first
           way
           ,
           or
           by
           consequence
           in
           the
           second
           .
           But
           withall
           I
           say
           ,
           that
           the
           giving
           the
           Worship
           to
           a
           creature
           which
           is
           due
           only
           to
           God
           may
           be
           consistent
           with
           the
           acknowledgement
           of
           one
           
             Supream
             God
          
           ,
           and
           that
           these
           ways
           .
           1.
           
           When
           one
           
             Supream
             God
          
           is
           acknowledged
           ,
           but
           no
           difference
           is
           put
           between
           the
           external
           Worship
           of
           him
           and
           creatures
           .
           This
           was
           the
           Idolatry
           of
           the
           wiser
           Heathen
           ,
           who
           did
           in
           their
           consciences
           
           acknowledge
           that
           there
           was
           but
           one
           true
           and
           supream
           God
           ,
           but
           yet
           gave
           the
           same
           worship
           to
           inferiour
           Deities
           ,
           that
           they
           did
           to
           him
           .
           These
           men
           might
           have
           pleaded
           for
           themselves
           ,
           for
           all
           that
           I
           know
           ,
           as
           much
           to
           their
           advantage
           ,
           as
           those
           of
           the
           Church
           of
           Rome
           do
           against
           me
           .
           2.
           
           When
           the
           worship
           proper
           to
           the
           true
           God
           is
           given
           to
           an
           Image
           :
           or
           the
           supposing
           of
           God
           to
           be
           truly
           honoured
           by
           us
           ,
           by
           prostrating
           our selves
           before
           any
           corporeal
           representation
           of
           him
           .
           This
           likewise
           the
           Heathen
           were
           guilty
           of
           .
           St.
           Paul
           hath
           long
           since
           told
           us
           of
           some
           ,
           
             who
             profess
             that
             they
             know
             God
             ,
          
           
           
             but
             in
             works
             they
             deny
             him
          
           ;
           so
           there
           may
           be
           some
           who
           may
           profess
           a
           worship
           
             due
             only
             to
             God
          
           ,
           but
           in
           their
           actions
           may
           contradict
           it
           .
           As
           suppose
           a
           company
           of
           rebellious
           men
           ,
           should
           declare
           over
           and
           over
           that
           they
           acknowledge
           but
           
             one
             Soveraign
             Power
          
           of
           this
           Nation
           ,
           invested
           in
           the
           person
           of
           the
           King
           ;
           but
           yet
           ,
           should
           take
           upon
           themselves
           to
           raise
           forces
           ,
           to
           appoint
           great
           Officers
           of
           State
           ,
           and
           require
           that
           the
           very
           same
           outward
           reverence
           and
           honour
           be
           given
           to
           them
           ,
           which
           is
           given
           to
           the
           King
           himself
           ;
           would
           any
           man
           in
           his
           sense
           say
           ,
           that
           because
           these
           men
           still
           declared
           the
           supream
           Authority
           to
           be
           in
           the
           King
           ,
           that
           there
           was
           no
           Treason
           in
           such
           actions
           ?
           or
           that
           those
           persons
           contradicted
           themselves
           ,
           who
           allowed
           that
           
           their
           profession
           was
           such
           as
           became
           good
           subjects
           ,
           but
           their
           actions
           made
           them
           guilty
           of
           Treason
           .
           The
           same
           we
           say
           of
           the
           Church
           of
           Rome
           ;
           we
           confess
           they
           own
           the
           supream
           Power
           of
           the
           world
           to
           be
           in
           one
           
             true
             God
          
           ,
           and
           we
           have
           no
           controversie
           with
           them
           about
           the
           essential
           Doctrines
           of
           Religion
           (
           which
           is
           ,
           that
           we
           mean
           by
           their
           being
           
             a
             true
             Church
          
           )
           but
           withal
           we
           say
           ,
           they
           overthrow
           what
           they
           say
           in
           their
           own
           practice
           ,
           they
           rob
           God
           of
           the
           honour
           due
           only
           to
           him
           ,
           by
           giving
           it
           to
           Angels
           ,
           and
           Saints
           ,
           and
           Images
           and
           other
           creatures
           .
           And
           what
           contradiction
           now
           is
           there
           in
           all
           this
           ,
           and
           a
           Church
           agreeing
           with
           us
           in
           the
           object
           of
           worship
           in
           general
           ,
           should
           act
           contrary
           to
           its
           own
           profession
           ,
           by
           requiring
           those
           things
           to
           be
           done
           ,
           which
           take
           away
           from
           God
           that
           honour
           which
           is
           due
           only
           to
           him
           ,
           and
           giving
           it
           to
           creatures
           ?
           And
           this
           ,
           if
           I
           understand
           it
           ,
           is
           all
           that
           this
           first
           contradiction
           in
           the
           charge
           of
           Idolatry
           doth
           amount
           to
           .
        
         
           To
           appply
           this
           now
           to
           his
           own
           propositions
           ,
           for
           the
           greater
           clearness
           and
           satisfaction
           of
           all
           indifferent
           persons
           ▪
           
        
         
           His
           first
           Proposition
           I
           agree
           to
           ,
           viz.
           
             That
             't
             is
             an
             article
             of
             faith
             ,
             and
             a
             Fundamental
             point
             of
             Religion
             ,
             that
             the
             honour
             which
             is
             due
             only
             to
             God
             is
             not
             to
             be
             given
             to
             a
             meer
             creature
             .
          
           But
           I
           desire
           it
           may
           be
           taken
           notice
           
           of
           ,
           that
           this
           proposition
           is
           Sophistically
           expressed
           ;
           for
           although
           it
           be
           no
           dispute
           between
           us
           ,
           whether
           that
           
             honour
             which
             is
             due
             only
             to
             God
             ,
             may
             be
             given
             to
             a
             creature
             ,
          
           yet
           it
           is
           a
           very
           great
           one
           ,
           and
           the
           foundation
           of
           the
           charge
           of
           Idolatry
           ,
           
             what
             that
             honour
             is
             which
             is
             due
             only
             to
             God
             :
          
           and
           in
           case
           we
           can
           prove
           that
           they
           do
           give
           to
           meer
           Creatures
           any
           part
           of
           that
           honour
           which
           is
           
             due
             to
             God
          
           ,
           it
           cannot
           at
           all
           excuse
           them
           to
           say
           ,
           
             that
             they
             acknowledge
             it
             to
             be
             Idolatry
             to
             give
             that
             honour
             ,
             which
             they
             suppose
             to
             be
             due
             only
             to
             God
             ,
             to
             a
             meer
             creature
             .
          
           This
           proposition
           therefore
           ,
           though
           in
           it self
           true
           ,
           is
           captiously
           set
           down
           ,
           and
           with
           an
           intention
           only
           to
           deceive
           unwary
           readers
           ,
           as
           will
           appear
           by
           the
           next
           proposition
           .
        
         
           2.
           
           
             To
             teach
             Idolatry
             is
             to
             err
             against
             the
             formentioned
             article
             of
             faith
             and
             Fundamental
             point
             of
             Religion
          
           ;
           i.
           e.
           
             to
             teach
             Idolatry
             ,
             is
             to
             teach
             that
             the
             honour
             which
             is
             due
             only
             to
             God
             is
             to
             be
             given
             to
             a
             meer
             creature
             .
          
           That
           this
           is
           to
           teach
           Idolatry
           ,
           no
           one
           questions
           ;
           but
           our
           question
           is
           ,
           Whether
           they
           who
           do
           not
           teach
           this
           Proposition
           ,
           may
           not
           teach
           men
           to
           do
           those
           things
           ,
           whereby
           the
           worship
           due
           only
           to
           God
           will
           be
           given
           to
           a
           meer
           creature
           ?
           If
           he
           can
           prove
           ,
           that
           they
           who
           do
           not
           in
           terms
           declare
           that
           they
           do
           not
           dishonour
           God
           cannot
           dishonour
           him
           ;
           if
           he
           can
           
           demonstrate
           ,
           that
           those
           who
           do
           not
           teach
           
             that
             the
             honour
             which
             is
             due
             only
             to
             God
             is
             to
             be
             given
             to
             a
             creature
             ,
          
           cannot
           possibly
           by
           any
           actions
           of
           theirs
           rob
           him
           of
           that
           honour
           which
           is
           due
           to
           him
           :
           this
           will
           be
           much
           more
           to
           his
           purpose
           than
           any
           thing
           he
           hath
           yet
           said
           .
           And
           this
           proposition
           ,
           if
           he
           had
           proceeded
           as
           he
           ought
           to
           have
           done
           ,
           should
           not
           have
           been
           a
           particular
           affirmative
           but
           an
           Universal
           Negative
           ;
           For
           it
           is
           not
           enough
           to
           say
           ,
           that
           
             to
             teach
             Idolatry
             is
             to
             teach
             that
             the
             honour
             which
             is
             due
             only
             to
             God
             is
             to
             be
             given
             to
             a
             creature
             ,
          
           but
           that
           
             No
             Church
             which
             doth
             not
             teach
             this
             can
             be
             guilty
             of
             Idolatry
          
           ;
           for
           his
           design
           being
           to
           clear
           the
           
             Roman
             Church
          
           ,
           his
           Proposition
           ought
           to
           be
           so
           framed
           that
           all
           particulars
           may
           be
           comprehended
           under
           it
           .
           But
           because
           he
           may
           say
           ,
           
             his
             immediate
             intention
             was
             ,
             not
             to
             clear
             their
             Church
             from
             Idolatry
             ,
             but
             to
             accuse
             me
             of
             a
             contradiction
             ,
          
           I
           proceed
           to
           the
           next
           Proposition
           .
        
         
           3.
           
           A
           Church
           that
           does
           not
           err
           against
           any
           article
           of
           faith
           ,
           nor
           against
           any
           Fundamental
           point
           of
           Religion
           ,
           does
           not
           teach
           Idolatry
           .
           
             This
             proposition
             is
             likewise
             very
          
           Sophistical
           and
           captious
           ;
           
             for
             by
          
           article
           of
           faith
           and
           fundamental
           point
           of
           Religion
           
             is
             either
             understood
          
           ,
           the
           main
           fundamental
           points
           of
           doctrine
           contained
           in
           the
           Apostles
           Creed
           ,
           
             and
             then
             I
             affirm
             ,
             that
             a
          
           Church
           
             which
             doth
             own
             all
             the
             Fundamentals
             of
             doctrine
             ,
             
             may
             be
             guilty
             of
          
           Idolatry
           ,
           
             and
             teach
             those
             things
             ,
             wherein
             it
             lyes
             ;
             but
             if
             by
          
           not
           erring
           against
           any
           article
           of
           faith
           ,
           
             be
             meant
          
           ,
           that
           a
           Church
           which
           doth
           not
           err
           at
           all
           in
           matters
           of
           Religion
           
             cannot
             teach
          
           Idolatry
           ,
           
             the
             Proposition
             is
          
           true
           ,
           but
           impertinent
           .
        
         
           4.
           
           That
           the
           Church
           of
           Rome
           doth
           teach
           Veneration
           of
           Images
           ,
           adoration
           of
           the
           Host
           ,
           and
           Invocation
           of
           Saints
           ,
           
             is
             agreed
             on
             both
             sides
          
           .
        
         
           5.
           
           
             That
             the
             Roman
             Church
             does
             not
             err
             against
             any
             article
             of
             faith
             or
             Fundamental
             point
             of
             Religion
          
           ;
           This
           being
           that
           concession
           of
           ours
           ,
           from
           whence
           all
           the
           force
           of
           his
           argument
           is
           taken
           ,
           must
           be
           explained
           according
           to
           our
           own
           sense
           of
           it
           ,
           and
           not
           according
           to
           that
           which
           he
           puts
           upon
           it
           ;
           which
           that
           it
           may
           be
           better
           understood
           ,
           I
           shall
           both
           shew
           in
           what
           sense
           this
           concession
           is
           made
           by
           us
           ,
           as
           to
           the
           
             Church
             of
             Rome
          
           ,
           and
           of
           what
           force
           it
           is
           in
           this
           present
           debate
           .
        
         
           For
           the
           clearer
           understanding
           in
           what
           sense
           it
           is
           made
           by
           us
           ,
           we
           are
           to
           consider
           the
           occasion
           of
           the
           Controversie
           about
           Fundamentals
           between
           us
           and
           the
           Church
           of
           Rome
           :
           
           which
           ought
           to
           be
           taken
           from
           that
           Book
           to
           which
           he
           referrs
           .
           There
           we
           find
           the
           occasion
           of
           it
           to
           be
           ,
           the
           Romanists
           contending
           that
           all
           points
           defined
           by
           the
           Church
           are
           Fundamental
           ,
           
           or
           
             necessary
             to
             salvation
          
           ,
           on
           the
           account
           of
           such
           a
           Definition
           ;
           upon
           this
           the
           controversie
           
           about
           Fundamentals
           was
           managed
           against
           them
           ,
           with
           a
           design
           to
           prove
           that
           all
           things
           defined
           by
           the
           Church
           of
           Rome
           are
           not
           Fundamental
           ,
           or
           
             necessary
             to
             be
             believed
          
           by
           all
           persons
           in
           order
           to
           their
           salvation
           ,
           because
           they
           were
           so
           defined
           .
           To
           this
           purpose
           I
           enquired
           .
           1.
           
           What
           the
           grounds
           are
           ,
           on
           which
           any
           thing
           doth
           become
           necessary
           to
           salvation
           ?
           2.
           
           Whether
           any
           thing
           whose
           matter
           is
           not
           necessary
           ,
           and
           is
           not
           required
           by
           an
           absolute
           command
           in
           Scripture
           ,
           can
           by
           any
           means
           whatsoever
           afterwards
           become
           necessary
           ?
           3.
           
           Whether
           the
           Church
           hath
           power
           ,
           by
           any
           proposition
           or
           definition
           ,
           to
           make
           anything
           become
           necessary
           to
           salvation
           ,
           and
           to
           be
           believed
           as
           such
           ,
           which
           was
           not
           so
           before
           ?
           For
           the
           first
           ,
           I
           proposed
           two
           things
           .
           1.
           
           What
           things
           are
           necessary
           to
           the
           salvation
           of
           men
           as
           such
           ,
           or
           considered
           in
           their
           single
           or
           private
           capacities
           ?
           2.
           
           What
           things
           are
           necessary
           to
           be
           owned
           in
           order
           to
           salvation
           by
           
             Christian
             Societies
          
           ,
           or
           as
           the
           bonds
           and
           conditions
           of
           
             Ecclesiastical
             communion
          
           ?
           For
           the
           resolving
           of
           this
           I
           laid
           down
           these
           three
           Propositions
           .
        
         
           1.
           
           That
           the
           very
           being
           of
           a
           Church
           ,
           doth
           suppose
           the
           necessity
           of
           what
           is
           required
           to
           be
           believed
           in
           order
           to
           salvation
           .
        
         
           2.
           
           Whatever
           Church
           owns
           those
           things
           ,
           which
           are
           antecedently
           necessary
           to
           the
           Being
           of
           a
           Church
           ,
           cannot
           so
           long
           cease
           to
           be
           a
           
           true
           Church
           .
           And
           here
           I
           expresly
           distinguished
           between
           the
           essentials
           of
           a
           Church
           ,
           and
           those
           things
           which
           were
           required
           to
           the
           Integrity
           or
           soundness
           of
           it
           ,
           among
           which
           latter
           I
           reckoned
           the
           worship
           of
           God
           in
           the
           way
           prescribed
           by
           him
           .
        
         
           3.
           
           That
           the
           Union
           of
           the
           
             Catholick
             Church
          
           depended
           upon
           the
           agreement
           of
           it
           in
           things
           antecedently
           necessary
           to
           its
           being
           .
           From
           hence
           I
           proceeded
           to
           shew
           ,
           that
           nothing
           ought
           to
           be
           owned
           as
           necessary
           to
           Salvation
           by
           Christian
           Societies
           ,
           but
           such
           things
           which
           by
           all
           those
           Societies
           are
           acknowledged
           antecedently
           necessary
           to
           the
           Being
           of
           the
           
             Catholick
             Church
          
           .
           And
           here
           I
           distinguished
           between
           
             necessary
             articles
             of
             faith
          
           ,
           and
           
             particular
             agreements
             for
             the
             Churches
             peace
             .
          
           I
           did
           not
           therefore
           deny
           ,
           but
           that
           it
           was
           in
           the
           power
           of
           particular
           Churches
           ,
           to
           require
           a
           Subscription
           to
           
             articles
             of
             Religion
          
           ,
           opposite
           to
           the
           errours
           and
           abuses
           which
           they
           reformed
           ;
           but
           I
           denyed
           it
           to
           be
           in
           the
           power
           of
           any
           Church
           to
           make
           those
           things
           necessary
           articles
           of
           faith
           ,
           which
           were
           not
           so
           before
           .
           And
           here
           it
           was
           I
           shewed
           the
           moderation
           of
           the
           Church
           of
           England
           above
           that
           of
           Rome
           ;
           in
           that
           our
           Church
           makes
           
             no
             articles
             of
             faith
          
           ,
           but
           such
           as
           have
           the
           testimony
           and
           approbation
           of
           the
           whole
           Christian
           world
           of
           all
           Ages
           ,
           and
           are
           acknowledged
           to
           be
           such
           by
           Rome
           it self
           :
           
           but
           the
           Church
           of
           Rome
           imposeth
           
             new
             articles
             of
             faith
          
           ,
           to
           be
           believed
           as
           necessary
           to
           salvation
           ;
           as
           appears
           by
           the
           Bull
           of
           Pius
           4.
           
           This
           is
           my
           plain
           meaning
           ,
           which
           half-witted
           men
           have
           stretched
           and
           abused
           to
           several
           ill
           purposes
           :
           but
           not
           to
           wander
           from
           my
           present
           subject
           ,
           what
           is
           it
           that
           
             I.
             W.
          
           can
           hence
           infer
           to
           his
           purpose
           ?
           viz.
           that
           from
           hence
           it
           follows
           that
           the
           Church
           of
           Rome
           does
           not
           erre
           
             against
             any
             article
             of
             faith
             ,
             or
             any
             point
             necessary
             to
             salvation
          
           ;
           which
           if
           it
           be
           only
           meant
           of
           those
           
             essential
             points
             of
             faith
          
           ,
           which
           I
           suppose
           antecedently
           necessary
           to
           the
           Being
           of
           a
           Church
           ,
           I
           deny
           it
           not
           ,
           but
           do
           not
           see
           of
           what
           use
           this
           concession
           can
           be
           to
           them
           in
           the
           present
           debate
           :
           since
           in
           the
           following
           Discourse
           I
           made
           the
           
             ancient
             Creeds
             of
             the
             Catholick
             Church
          
           the
           best
           measure
           of
           those
           things
           ,
           which
           were
           believed
           to
           be
           necessary
           to
           salvation
           :
           so
           that
           the
           force
           of
           the
           argument
           comes
           to
           this
           ,
           whatsoever
           Church
           does
           embrace
           the
           ancient
           Creeds
           cannot
           be
           guilty
           of
           Idolatry
           ;
           but
           the
           Church
           of
           Rome
           doth
           embrace
           all
           the
           ancient
           Creeds
           by
           my
           own
           concession
           ,
           therefore
           it
           is
           a
           contradiction
           for
           me
           to
           grant
           that
           they
           hold
           the
           
             ancient
             Creeds
          
           ,
           and
           yet
           to
           charge
           them
           with
           Idolatry
           .
           And
           these
           matters
           being
           thus
           made
           plain
           ,
           there
           is
           no
           great
           difficulty
           to
           answer
           ,
           by
           denying
           the
           
             major
             Proposition
          
           ,
           and
           asserting
           that
           
           a
           Church
           which
           does
           own
           all
           the
           articles
           of
           faith
           which
           are
           contained
           in
           them
           ,
           may
           yet
           teach
           and
           practise
           those
           things
           ,
           which
           take
           away
           from
           that
           worship
           which
           is
           proper
           only
           to
           God
           ,
           and
           give
           it
           to
           meer
           creatures
           ;
           as
           I
           have
           proved
           the
           Church
           of
           Rome
           doth
           in
           
             the
             worship
             of
             Images
             ,
             adoration
             of
             the
             Host
             ,
          
           and
           
             Invocation
             of
             Saints
          
           .
           But
           to
           make
           this
           yet
           more
           plain
           ,
           there
           are
           two
           things
           we
           consider
           in
           a
           Church
           ,
           the
           essence
           ,
           and
           the
           soundness
           of
           it
           ;
           as
           in
           a
           man
           ,
           we
           consider
           his
           being
           a
           man
           and
           his
           health
           :
           when
           we
           discourse
           of
           his
           meer
           Being
           ,
           we
           enquire
           into
           no
           more
           than
           those
           things
           which
           make
           him
           a
           man
           ,
           whether
           he
           be
           sound
           or
           not
           :
           so
           in
           a
           Church
           ,
           when
           we
           enquire
           into
           the
           essentials
           of
           it
           ,
           we
           think
           it
           not
           necessary
           to
           go
           any
           farther
           than
           the
           doctrinal
           points
           of
           faith
           ;
           the
           reason
           is
           ,
           because
           Baptism
           admits
           men
           into
           the
           Church
           upon
           the
           profession
           of
           the
           true
           faith
           in
           the
           
             Father
             ,
             Son
          
           ,
           and
           
             Holy
             Ghost
          
           ;
           and
           whatever
           is
           sufficient
           to
           make
           a
           member
           of
           the
           Church
           ,
           that
           is
           in
           it self
           sufficient
           ,
           being
           embraced
           ,
           to
           make
           a
           Church
           ;
           but
           when
           we
           enquire
           farther
           into
           the
           
             moral
             integrity
          
           ,
           or
           soundness
           of
           a
           Church
           ,
           then
           we
           think
           our selves
           bound
           ,
           not
           barely
           to
           know
           what
           is
           acknowledged
           and
           received
           ,
           but
           how
           far
           it
           is
           so
           ;
           and
           whether
           that
           Church
           which
           owns
           the
           Fundamentals
           of
           Christian
           faith
           ,
           doth
           not
           by
           gross
           
           and
           damnable
           errours
           corrupt
           the
           Worship
           of
           God
           ,
           and
           debauch
           those
           very
           Principles
           which
           they
           profess
           to
           own
           .
           And
           in
           this
           respect
           none
           of
           us
           ever
           said
           ,
           
             That
             the
             Church
             of
          
           Rome
           
             did
             not
             err
          
           ;
           nay
           we
           do
           say
           and
           have
           manifestly
           proved
           ,
           that
           she
           hath
           erred
           against
           the
           Christian
           faith
           ,
           by
           introducing
           palpable
           errours
           in
           doctrine
           ,
           and
           manifold
           Superstitions
           and
           Idolatries
           in
           practice
           .
           From
           hence
           it
           plainly
           appears
           ,
           that
           the
           concession
           
             I.
             W.
          
           urges
           me
           with
           of
           the
           Church
           of
           Rome
           being
           
             a
             true
             Church
          
           signifies
           nothing
           ,
           in
           the
           sense
           by
           me
           intended
           ,
           which
           contradicts
           the
           charge
           of
           Idolatry
           ;
           unless
           they
           can
           prove
           that
           none
           who
           own
           the
           
             Apostles
             Creed
          
           ,
           or
           their
           Baptism
           ,
           can
           so
           long
           as
           they
           so
           do
           ,
           teach
           Idolatry
           ,
           or
           be
           guilty
           of
           giving
           the
           honour
           due
           only
           to
           God
           to
           meer
           creatures
           .
           These
           things
           being
           thus
           explained
           ,
           I
           hope
           the
           Sophistry
           of
           this
           way
           of
           arguing
           is
           made
           so
           evident
           ,
           that
           no
           man
           of
           understanding
           ,
           that
           resolves
           not
           before
           hand
           what
           to
           believe
           ,
           is
           capable
           of
           being
           deceived
           by
           it
           .
        
         
           Before
           I
           come
           to
           the
           next
           contradiction
           charged
           upon
           me
           ,
           
           I
           shall
           for
           the
           diversion
           of
           the
           Reader
           ,
           
           and
           the
           suitableness
           of
           the
           matter
           ,
           take
           notice
           of
           his
           Appendix
           ,
           wherein
           
             I.
             W.
          
           goes
           about
           so
           pleasantly
           to
           prove
           me
           an
           Idolater
           ,
           by
           a
           notable
           trick
           ,
           which
           it
           seems
           came
           into
           his
           head
           a
           little
           too
           late
           ,
           after
           he
           had
           finisht
           
           this
           worthy
           Treatise
           .
           I
           should
           have
           suspected
           it
           had
           been
           intended
           only
           for
           a
           piece
           of
           Drollery
           ,
           but
           that
           the
           man
           so
           severely
           rebukes
           me
           for
           it
           ,
           and
           withall
           talks
           of
           nothing
           less
           than
           demonstration
           in
           the
           case
           .
           What
           ?
           (
           thought
           I
           )
           is
           it
           come
           to
           this
           at
           last
           ?
           and
           am
           I
           become
           an
           Idolater
           too
           ,
           who
           was
           never
           apt
           to
           think
           my self
           enclined
           so
           much
           as
           to
           superstition
           ?
           but
           what
           can
           not
           the
           controverting
           Wit
           of
           man
           do
           ,
           upon
           second
           and
           serious
           thoughts
           ?
           All
           the
           comfort
           I
           found
           left
           was
           towards
           the
           conclusion
           ,
           wherein
           he
           confesses
           
             that
             the
             same
             argument
             proves
             the
             Prophets
             ,
          
           
           
             Evangelists
             and
             Holy
             Ghost
             himself
             to
             be
             Idolaters
          
           ;
           Nay
           then
           ,
           I
           hoped
           there
           was
           no
           great
           harm
           to
           be
           feared
           in
           so
           good
           company
           ;
           and
           by
           that
           consideration
           armed
           my self
           against
           this
           terrible
           assault
           .
           But
           at
           last
           as
           he
           made
           nearer
           approaches
           to
           me
           ,
           I
           found
           no
           mischief
           was
           like
           to
           come
           ,
           but
           what
           I
           brought
           upon
           my self
           ;
           for
           he
           charged
           me
           with
           nothing
           but
           my
           own
           Artillery
           ,
           and
           the
           train
           that
           was
           laid
           to
           blow
           me
           up
           was
           fetched
           from
           my
           own
           stores
           ;
           only
           he
           had
           disposed
           it
           in
           a
           way
           fittest
           for
           this
           deep
           design
           .
           But
           the
           best
           of
           it
           was
           ,
           his
           plot
           went
           no
           farther
           than
           my
           Idolatry
           ,
           and
           both
           lay
           only
           in
           Imagination
           .
           For
           there
           he
           makes
           the
           seat
           of
           my
           Idolatry
           ,
           which
           he
           demonstratively
           proves
           must
           be
           so
           by
           my
           own
           argument
           .
           I
           shall
           therefore
           conside●
           
           what
           that
           was
           ,
           and
           with
           what
           great
           art
           he
           imploys
           it
           against
           me
           .
           Among
           other
           arguments
           to
           shew
           that
           the
           prohibition
           of
           worshipping
           Images
           was
           not
           peculiar
           to
           the
           Iews
           ,
           but
           of
           an
           unalterable
           nature
           ,
           I
           insisted
           upon
           Gods
           declaring
           the
           unsuitableness
           of
           it
           to
           his
           own
           infinite
           and
           incomprehensible
           nature
           ,
           
           which
           could
           not
           be
           represented
           to
           men
           ,
           but
           in
           a
           way
           which
           must
           be
           an
           infinite
           disparagement
           to
           it
           .
           
           
             To
             whom
             will
             ye
             liken
             God
             ?
             or
             what
             likeness
             will
             ye
             compare
             to
             him
             ?
             It
             is
             he
             that
             sitteth
             upon
             the
             circle
             of
             the
             earth
             ,
          
           &c.
           and
           the
           reason
           given
           of
           the
           Law
           it self
           was
           ,
           
           because
           
             they
             saw
             no
             s●militude
             of
             God
          
           ;
           from
           hence
           I
           shewed
           ,
           that
           the
           wisest
           Nations
           and
           Persons
           among
           the
           Heathen
           looked
           on
           the
           Worship
           of
           God
           by
           Images
           ,
           as
           unsuitable
           to
           a
           Divine
           and
           Infinite
           Being
           ,
           and
           that
           the
           Gospel
           still
           more
           discovered
           Gods
           Spiritual
           nature
           ,
           and
           the
           agreeableness
           of
           Spiritual
           Worship
           to
           him
           ;
           that
           the
           Apostles
           urged
           this
           Argument
           against
           the
           Heathen
           Idolatry
           ;
           and
           the
           Fathers
           of
           the
           Church
           thought
           the
           reason
           of
           this
           Law
           did
           equally
           oblige
           us
           with
           the
           Iews
           ;
           now
           by
           what
           art
           doth
           he
           from
           hence
           prove
           me
           necessarily
           to
           be
           an
           Idolater
           ,
           as
           well
           as
           they
           of
           the
           Church
           of
           Rome
           ,
           who
           Worship
           God
           by
           Images
           against
           the
           very
           words
           and
           reason
           of
           this
           Law
           ?
           
           The
           argument
           is
           briefly
           summed
           up
           by
           himself
           thus
           :
           
             Whoever
             
             Worships
             God
             represented
             in
             a
             way
             far
             inferiour
             to
             his
             greatness
             is
             an
             Idolater
             ;
             but
             whosoever
             Worships
             God
             represented
             to
             him
             without
             the
             Beatifical
             vision
             ,
             either
             by
             words
             or
             by
             imaginations
             as
             well
             as
             Images
             ,
             he
             Worships
             God
             in
             a
             way
             far
             inferiour
             to
             his
             greatness
          
           ;
           ergo
           ,
           
             whoever
             worships
             God
             represented
             unto
             him
             without
             the
             Beatifical
             vision
             is
             an
             Idolater
             :
             but
             Dr.
          
           St.
           
             Worships
             God
             without
             the
             Beatifical
             vision
          
           (
           no
           doubt
           of
           it
           )
           ergo
           ,
           Dr.
           St.
           
             is
             an
             Idolater
          
           :
           there
           is
           no
           help
           for
           it
           .
           Nay
           ,
           from
           hence
           he
           proves
           ,
           
             that
             I
             cannot
             so
             much
             as
             think
             of
             God
             without
             Idolatry
             my self
             ,
             nor
             Preach
             of
             him
             without
             provoking
             others
             to
             it
             .
          
           O
           the
           insuperable
           force
           of
           reason
           ,
           and
           the
           dint
           of
           demonstration
           !
           but
           the
           mischief
           is
           ,
           all
           this
           subtilty
           is
           used
           against
           the
           Law-maker
           and
           not
           against
           me
           .
           Did
           I
           not
           cite
           the
           words
           of
           God
           himself
           ,
           who
           therefore
           did
           forbid
           the
           making
           any
           likeness
           of
           him
           ,
           because
           nothing
           could
           be
           like
           him
           ?
           Is
           there
           no
           difference
           between
           having
           
             imperfect
             conceptions
          
           of
           God
           in
           our
           minds
           ,
           and
           making
           
             unworthy
             representations
          
           of
           him
           to
           our
           senses
           ,
           with
           a
           design
           to
           worship
           them
           ?
           Why
           did
           not
           God
           as
           well
           forbid
           the
           one
           as
           he
           did
           the
           other
           ?
           Were
           the
           Israelites
           then
           
             in
             the
             Beatifical
             vision
          
           ?
           were
           their
           conceptions
           of
           God
           suitable
           to
           his
           incomprehensible
           nature
           ?
           if
           not
           ,
           why
           were
           they
           not
           forbidden
           as
           well
           
           to
           think
           of
           God
           as
           to
           make
           any
           Images
           of
           him
           ?
           Is
           God
           as
           much
           disparaged
           by
           the
           necessary
           weakness
           of
           our
           understandings
           ,
           as
           by
           voluntarily
           false
           and
           corporeal
           Images
           of
           him
           ?
           Nay
           doth
           not
           God
           design
           to
           prevent
           the
           errour
           of
           our
           Imaginations
           by
           such
           prohibitions
           as
           those
           are
           ?
           and
           thereby
           commands
           us
           to
           think
           worthily
           of
           him
           ,
           and
           when
           we
           pray
           to
           him
           ,
           to
           consider
           him
           only
           as
           an
           Infinite
           Being
           in
           his
           Nature
           and
           Attributes
           ?
           I
           do
           not
           know
           what
           Imaginations
           others
           have
           of
           God
           ;
           it
           may
           be
           those
           in
           the
           Church
           of
           Rome
           measure
           all
           by
           themselves
           ,
           and
           God
           by
           their
           Images
           of
           him
           ,
           and
           thence
           conclude
           ,
           that
           no
           men
           can
           think
           of
           God
           ,
           but
           as
           they
           picture
           him
           ,
           like
           an
           
             Old
             man
             sitting
             in
             Heaven
          
           ;
           but
           I
           assure
           them
           ,
           I
           never
           had
           such
           an
           Imagination
           of
           him
           ,
           and
           if
           I
           had
           ,
           should
           think
           it
           very
           unworthy
           of
           him
           .
           I
           know
           no
           other
           conception
           of
           God
           ,
           but
           of
           a
           Being
           infinitely
           perfect
           ;
           and
           this
           is
           rather
           an
           intellectual
           apprehension
           ,
           than
           a
           material
           imagination
           of
           him
           .
           I
           am
           assured
           that
           he
           is
           ,
           by
           mighty
           and
           convincing
           arguments
           ,
           but
           to
           bring
           him
           down
           to
           my
           Imagination
           ,
           is
           to
           contradict
           the
           evidence
           that
           I
           have
           of
           his
           Being
           ;
           for
           the
           same
           reasons
           which
           convince
           me
           that
           he
           is
           ,
           do
           likewise
           convince
           me
           that
           he
           is
           infinite
           in
           power
           ,
           and
           wisdom
           ,
           and
           goodness
           .
           If
           I
           thought
           otherwise
           of
           him
           ,
           I
           should
           know
           no
           
           reason
           to
           give
           him
           the
           Worship
           of
           my
           mind
           and
           soul.
           Although
           my
           conceptions
           cannot
           reach
           his
           greatness
           ,
           yet
           they
           do
           not
           confine
           it
           ,
           nor
           willfully
           debase
           it
           ;
           they
           do
           not
           bring
           him
           down
           to
           the
           meanness
           of
           a
           Corporeal
           Image
           .
           But
           because
           we
           cannot
           think
           highly
           enough
           of
           God
           ,
           must
           we
           therefore
           devise
           ways
           to
           expose
           him
           to
           contempt
           and
           scorn
           ?
           And
           we
           cannot
           but
           despise
           a
           Deity
           to
           whom
           any
           Image
           can
           be
           like
           .
           But
           such
           absurd
           and
           silly
           arguments
           deserve
           no
           farther
           confutation
           .
           They
           indeed
           may
           take
           more
           liberty
           ,
           who
           write
           to
           those
           who
           are
           bound
           not
           to
           judge
           of
           what
           is
           writ
           ,
           but
           only
           to
           cry
           it
           up
           .
           As
           for
           us
           ,
           who
           think
           it
           not
           fit
           to
           have
           our
           People
           in
           such
           slavery
           ,
           we
           dare
           not
           venture
           such
           idle
           stuff
           among
           them
           .
        
         
           I
           come
           therefore
           to
           the
           second
           contradiction
           he
           charges
           me
           with
           ,
           
           which
           is
           ,
           concerning
           the
           danger
           of
           salvation
           which
           they
           are
           lyable
           to
           who
           communicate
           with
           the
           
             Roman
             Church
          
           ,
           
           when
           yet
           I
           acknowledge
           
             that
             Church
             to
             be
             a
             true
             Church
             ,
             and
             therefore
             to
             be
             a
             true
             way
             to
             salvation
             :
          
           and
           withall
           
             Arch
             B.
          
           Laud
           ,
           
             whom
             I
             defend
             ,
             doth
             grant
             a
             possibility
             of
             salvation
             to
             those
             in
             the
             Church
             of
          
           Rome
           .
           The
           force
           of
           this
           contradiction
           depending
           on
           these
           concessions
           ,
           I
           shall
           ,
           1.
           
           Shew
           in
           what
           sense
           they
           are
           granted
           by
           us
           .
           2.
           
           Examin
           the
           strength
           of
           the
           propositions
           
           he
           draws
           from
           hence
           ,
           towards
           the
           making
           this
           a
           contradiction
           .
        
         
           1.
           
           Concerning
           
             the
             Roman
             Church
             being
             a
             true
             Church
             :
          
           The
           Arch-bishops
           Adversary
           having
           falsely
           charged
           him
           with
           granting
           the
           Roman
           Church
           to
           be
           
             a
             right
             Church
          
           ,
           he
           complains
           of
           his
           injustice
           in
           it
           ;
           
           and
           saith
           ,
           
             that
             it
             is
             a
             Church
             and
             a
             true
             Church
             he
             granted
             ,
             but
             not
             a
             right
             Church
             ;
             for
             Truth
             only
             imports
             the
             Being
             ;
             right
             ,
             perfection
             in
             conditions
             ;
             thus
             a
             Thief
             is
             a
             true
             man
             ,
             though
             not
             an
             upright
             man.
             So
             a
             corrupt
             Church
             may
             be
             true
             ,
             as
             a
             Church
             is
             a
             company
             of
             men
             which
             profess
             the
             faith
             of
             Christ
             ,
             and
             are
             baptized
             into
             his
             name
             ;
             but
             it
             is
             not
             therefore
             a
             right
             Church
             either
             in
             Doctrine
             or
             Manners
          
           ;
           and
           again
           saith
           ,
           
             It
             is
             true
             in
             that
             sense
             ,
             as
          
           ens
           and
           verum
           ,
           
             being
             and
             true
             ,
             are
             convertible
             one
             with
             another
             ;
             and
             every
             thing
             that
             hath
             a
             Being
             is
             truly
             that
             Being
             which
             it
             is
             in
             truth
             of
             subtance
             .
          
           The
           Replyer
           to
           him
           ,
           
           saith
           ,
           
             that
             the
             notion
             of
             a
             Church
             implyes
             Integrity
             and
             Perfection
             of
             conditions
          
           ;
           upon
           which
           I
           gave
           him
           this
           Answer
           ,
           That
           he
           did
           herein
           betray
           his
           weak
           or
           willful
           mistakes
           of
           a
           Church
           morally
           for
           
             Metaphysically
             true
          
           .
           If
           he
           could
           prove
           it
           impossible
           for
           a
           Church
           to
           retain
           its
           Being
           that
           hath
           any
           errours
           in
           doctrine
           ,
           or
           corruptions
           in
           practice
           ,
           he
           would
           therein
           do
           something
           to
           
           the
           purpose
           ;
           but
           when
           he
           had
           done
           it
           ,
           all
           that
           he
           would
           get
           by
           it
           was
           ,
           that
           then
           we
           should
           not
           so
           much
           as
           acknowledge
           the
           
             Roman
             Church
          
           to
           be
           Metaphysically
           a
           
             true
             Church
          
           ;
           and
           therefore
           the
           Reader
           is
           left
           to
           judge
           ,
           whether
           his
           Lordships
           Charity
           for
           ,
           or
           his
           Testimony
           against
           their
           Church
           was
           built
           upon
           better
           grounds
           .
           By
           this
           it
           is
           evident
           in
           what
           sense
           it
           was
           granted
           ,
           that
           the
           
             Roman
             Church
          
           was
           a
           
             true
             Church
          
           .
        
         
           2.
           
           Concerning
           possibility
           of
           salvation
           in
           that
           Church
           ;
           
             To
             the
             question
             that
             was
             asked
             my
          
           Lord
           of
           Canterbury
           ,
           whether
           a
           person
           might
           be
           saved
           in
           the
           Roman
           faith
           ?
           
           
             he
             gives
             this
             Answer
          
           ,
           that
           the
           Ignorant
           that
           could
           not
           discern
           the
           errours
           of
           that
           Church
           ,
           so
           they
           held
           the
           Foundation
           and
           conformed
           themselves
           to
           a
           Religious
           life
           might
           be
           saved
           :
           
           
             and
             after
             explains
             himself
             more
             fully
             ,
          
           that
           
             might
             be
             saved
          
           grants
           but
           a
           possibility
           ,
           no
           sure
           or
           safe
           way
           of
           salvation
           ;
           the
           possibility
           ,
           I
           think
           ,
           
             saith
             he
          
           ,
           cannot
           be
           denyed
           to
           the
           Ignorants
           ,
           especially
           because
           they
           hold
           the
           Foundation
           and
           cannot
           survey
           the
           building
           .
           And
           the
           Foundation
           can
           deceive
           no
           man
           that
           rests
           upon
           it
           :
           But
           a
           secure
           way
           they
           cannot
           go
           ,
           that
           hold
           with
           such
           corruptions
           when
           they
           know
           them
           .
           
           
             And
             again
          
           ,
           Many
           Protestants
           indeed
           confess
           ,
           there
           is
           salvation
           possible
           to
           be
           attained
           in
           the
           Roman
           Church
           ;
           but
           yet
           they
           say
           withall
           ,
           
           that
           the
           errours
           of
           that
           Church
           are
           so
           many
           ,
           (
           and
           some
           so
           great
           ,
           as
           weaken
           the
           Foundation
           )
           that
           it
           is
           very
           hard
           to
           go
           that
           way
           to
           Heaven
           ,
           especially
           to
           them
           that
           have
           had
           the
           truth
           manifested
           .
           
           
             And
             in
             another
             place
          
           ,
           I
           do
           indeed
           for
           my
           part
           (
           leaving
           other
           men
           free
           to
           their
           own
           judgement
           )
           acknowledge
           a
           possibility
           of
           salvation
           in
           the
           Roman
           Church
           :
           but
           so
           as
           that
           which
           I
           grant
           to
           Romanists
           ,
           is
           not
           as
           they
           are
           Romanists
           ,
           but
           as
           they
           are
           Christians
           ,
           that
           is
           ,
           as
           they
           believe
           the
           Creed
           ,
           and
           hold
           the
           Foundation
           Christ
           himself
           ,
           not
           as
           they
           associate
           themselves
           wittingly
           and
           knowingly
           to
           the
           gross
           Superstitions
           of
           the
           Roman
           Church
           .
           And
           I
           am
           willing
           to
           hope
           there
           are
           many
           among
           them
           ,
           which
           keep
           within
           that
           Church
           ,
           and
           yet
           wish
           the
           Superstitions
           abolished
           which
           they
           know
           ,
           and
           which
           pray
           to
           God
           to
           forgive
           their
           errours
           in
           what
           they
           know
           not
           ,
           and
           which
           hold
           the
           Foundation
           firm
           and
           live
           accordingly
           ,
           and
           would
           have
           all
           things
           amended
           that
           are
           amiss
           ,
           were
           it
           in
           their
           power
           .
           And
           to
           such
           I
           dare
           not
           deny
           a
           possibility
           of
           salvation
           ,
           for
           that
           which
           is
           Christs
           in
           them
           ,
           though
           they
           hazard
           themselves
           extreamly
           ,
           by
           keeping
           so
           close
           to
           that
           which
           is
           Superstition
           ,
           and
           in
           the
           case
           of
           Images
           comes
           too
           near
           Idolatry
           .
           
           
             These
             are
             my
          
           Lord
           of
           Canterburies
           
             own
             words
             ,
             and
             laid
             together
             in
             my
          
           Defence
           
             of
             him
             ,
             which
          
           I.
           W.
           
           
             ought
             to
             have
             represented
             ,
             if
             he
             had
             designed
             any
             thing
             but
             Sophistry
             and
             trifling
             .
             But
             his
             game
             had
             been
             then
             quite
             spoiled
             ;
             the
             fine
             sport
             of
             making
             contradictions
             had
             been
             lost
             ,
             and
             his
             cross
             purposes
             had
             come
             to
             nothing
             .
          
        
         
           I
           now
           come
           to
           see
           what
           contradictions
           he
           wire-draws
           from
           hence
           by
           the
           help
           of
           his
           Propositions
           .
        
         
           1.
           
           
             Whoever
             is
             in
             a
             condition
             ,
             wherein
             he
             is
             certainly
             saved
             ,
             is
             in
             no
             danger
             or
             probability
             of
             being
             damned
             .
          
           If
           by
           
             he
             is
             certainly
             saved
          
           ,
           he
           speaks
           of
           the
           event
           ,
           then
           he
           were
           a
           hard
           hearted
           man
           that
           would
           not
           grant
           ,
           that
           he
           that
           is
           actually
           saved
           
             is
             in
             no
             danger
             or
             probability
             of
             being
             damned
          
           ;
           if
           he
           means
           it
           
             of
             a
             certain
             way
             to
             salvation
             ,
          
           then
           it
           is
           yet
           capable
           of
           several
           meanings
           .
           For
           
             to
             be
             in
             a
             certain
             way
          
           may
           imply
           one
           of
           these
           three
           things
           .
           1.
           
           That
           the
           way
           it self
           is
           so
           plain
           that
           a
           man
           cannot
           miss
           of
           it
           .
           2.
           
           Or
           that
           the
           way
           is
           in
           it self
           certain
           ,
           but
           there
           are
           so
           many
           by-paths
           and
           turnings
           lying
           hard
           by
           it
           ,
           that
           it
           is
           a
           very
           hard
           matter
           for
           any
           man
           to
           keep
           in
           it
           .
           3.
           
           
             To
             be
             in
             a
             certain
             way
             ,
          
           is
           ,
           when
           not
           only
           the
           way
           it self
           is
           certain
           ,
           but
           a
           man
           keeps
           constantly
           in
           that
           way
           .
           According
           to
           these
           several
           senses
           this
           Proposition
           may
           be
           understood
           ;
           if
           by
           it
           be
           meant
           .
           1.
           
           
             He
             that
             is
             in
             a
             certain
             way
             to
             salvation
             ,
             is
             in
             no
             danger
             or
             
             probability
             of
             being
             damned
             ,
             i.
             e.
          
           he
           that
           keeps
           constantly
           in
           that
           way
           which
           will
           certainly
           lead
           him
           to
           Heaven
           ,
           the
           Proposition
           is
           true
           ,
           but
           impertinent
           ;
           but
           if
           by
           it
           be
           meant
           no
           more
           but
           this
           ,
           
             that
             he
             is
             in
             a
             way
             which
             in
             it self
             leads
             to
             Heaven
             ,
             but
             there
             are
             so
             many
             cross
             and
             by-paths
             near
             it
             ,
             that
             though
             it
             be
             possible
             for
             him
             to
             hit
             it
             ,
             yet
             it
             is
             extreamly
             hazardous
             ,
          
           no
           one
           can
           imagine
           that
           such
           a
           one
           is
           in
           no
           probability
           of
           miscarrying
           ,
           for
           we
           say
           he
           is
           in
           very
           great
           danger
           of
           it
           ,
           notwithstanding
           the
           tendency
           of
           the
           way
           it self
           .
        
         
           2.
           
           Prop.
           
             Whoever
             lives
             and
             dyes
             in
             a
             true
             way
             to
             salvation
             ,
             having
             conformed
             to
             its
             directions
             ,
             or
             whoever
             has
             done
             all
             that
             was
             necessary
             to
             attain
             unto
             salvation
             is
             in
             a
             condition
             ,
             wherein
             he
             is
             certainly
             saved
             .
          
           The
           Sophistry
           of
           this
           is
           so
           palpable
           ,
           that
           the
           weakest
           eye
           may
           discern
           it
           ;
           for
           it
           supposes
           that
           
             true
             way
          
           to
           salvation
           wherein
           he
           lives
           to
           be
           a
           
             very
             safe
          
           and
           
             secure
             way
             ,
             i.
             e.
          
           that
           it
           be
           not
           only
           true
           in
           it self
           ,
           but
           free
           from
           such
           errours
           and
           corruptions
           which
           may
           endanger
           salvation
           ;
           and
           in
           that
           sense
           it
           is
           true
           ,
           but
           very
           far
           from
           the
           purpose
           .
           For
           none
           of
           us
           did
           ever
           yield
           that
           the
           
             Roman
             Church
          
           is
           a
           
             safe
             way
          
           to
           salvation
           ;
           nay
           it
           is
           expresly
           denyed
           by
           my
           Lord
           of
           Canterbury
           ,
           as
           well
           as
           by
           me
           .
           But
           here
           lyes
           still
           another
           piece
           of
           Sophistry
           to
           be
           taken
           notice
           of
           ,
           
             whoever
             hath
             done
             all
             
             that
             was
             necessary
             to
             attain
             salvation
             ,
             is
             in
             a
             condition
             wherein
             he
             is
             certainly
             saved
          
           ;
           no
           doubt
           of
           it
           ;
           but
           the
           doing
           all
           that
           is
           necessary
           to
           salvation
           is
           not
           bare
           believing
           the
           necessary
           articles
           of
           faith
           ,
           contained
           in
           the
           Creed
           ,
           but
           obeying
           the
           Will
           of
           God
           ;
           which
           cannot
           be
           done
           by
           those
           who
           wilfully
           adhere
           to
           gross
           and
           open
           violations
           of
           it
           ;
           as
           I
           have
           charged
           the
           Church
           of
           Rome
           to
           do
           ,
           in
           her
           solemn
           acts
           of
           Worship
           .
           Their
           cause
           certainly
           is
           at
           a
           very
           low
           ebb
           when
           such
           pittiful
           Sophistry
           ,
           must
           pass
           for
           reasoning
           and
           demonstration
           among
           them
           .
           Never
           men
           had
           more
           need
           of
           a
           
             self-evidencing
             cause
          
           ,
           as
           well
           as
           propositions
           ,
           than
           they
           ;
           so
           little
           help
           do
           they
           contribute
           to
           it
           by
           their
           Writings
           .
        
         
           3
           Prop.
           
             The
             Roman
             Church
             is
             a
             true
             way
             to
             salvation
             ,
             and
             teaches
             all
             that
             is
             necessary
             to
             attain
             unto
             it
             .
             This
             is
             granted
             ,
          
           he
           saith
           ,
           
             by
             me
             and
             other
             Protestants
             ,
             when
             we
             acknowledge
             the
             Roman
             Church
             to
             be
             a
             true
             Church
          
           ;
           but
           in
           what
           sense
           ,
           I
           have
           already
           explained
           ,
           so
           far
           as
           to
           leave
           no
           colour
           of
           arguing
           from
           hence
           to
           any
           contradiction
           in
           me
           .
           For
           this
           
             true
             way
             to
             salvation
          
           in
           our
           sense
           is
           no
           more
           ,
           but
           that
           the
           Church
           of
           Rome
           doth
           acknowledge
           so
           much
           of
           Christian
           faith
           ,
           as
           is
           sufficient
           to
           save
           men
           ,
           on
           condition
           they
           live
           accordingly
           ,
           and
           do
           not
           by
           gross
           corruptions
           in
           doctrine
           or
           practice
           render
           that
           faith
           ineffectual
           
           to
           them
           :
           but
           withall
           we
           assert
           and
           maintain
           ,
           that
           to
           these
           necessary
           articles
           of
           Christian
           faith
           ,
           the
           Church
           of
           Rome
           hath
           added
           such
           errours
           and
           corruptions
           ,
           as
           make
           the
           salvation
           of
           any
           person
           extreamly
           hazardous
           ,
           who
           lives
           in
           the
           communion
           of
           it
           .
           And
           let
           them
           have
           all
           the
           comfort
           from
           hence
           which
           they
           can
           ,
           I
           am
           sure
           they
           have
           not
           this
           ,
           that
           they
           have
           brought
           me
           to
           contradict
           my self
           by
           such
           concessions
           as
           these
           .
        
         
           By
           this
           ,
           his
           last
           Proposition
           comes
           to
           nothing
           ;
           
             whoever
             lives
             and
             dyes
             in
             the
             communion
             of
             the
             Roman
             Church
             ,
             having
             conformed
             to
             her
             doctrine
             ,
             lives
             and
             dyes
             in
             a
             true
             way
             to
             salvation
             having
             conformed
             to
             its
             directions
             ,
             and
             has
             done
             all
             that
             was
             necessary
             to
             attain
             to
             it
             .
          
           Which
           evidently
           supposes
           that
           we
           yield
           that
           the
           doctrine
           of
           the
           
             Roman
             Church
          
           ,
           is
           
             a
             safe
             way
          
           to
           salvation
           ,
           which
           we
           utterly
           deny
           ;
           all
           that
           we
           assert
           is
           ,
           that
           so
           much
           of
           the
           common
           Principles
           of
           Christianity
           ,
           as
           is
           retained
           in
           the
           
             Roman
             Church
          
           is
           sufficient
           for
           the
           salvation
           of
           those
           ,
           who
           do
           not
           wilfully
           corrupt
           them
           by
           bad
           opinions
           and
           practices
           ,
           or
           if
           they
           have
           ,
           do
           repent
           sincerely
           .
           But
           for
           those
           who
           conform
           themselvs
           to
           the
           doctrine
           and
           directions
           of
           the
           
             Roman
             Church
          
           as
           such
           ,
           we
           are
           far
           from
           ever
           saying
           that
           
             such
             live
             and
             dye
             in
             a
             true
             way
             to
             salvation
          
           ;
           for
           this
           were
           to
           make
           those
           doctrines
           and
           
           directions
           to
           be
           as
           holy
           and
           innocent
           as
           we
           believe
           them
           to
           be
           false
           and
           pernicious
           .
           See
           now
           what
           a
           contradiction
           here
           is
           ;
           for
           me
           to
           assert
           the
           Church
           of
           Rome
           to
           be
           
             a
             true
             Church
          
           ,
           because
           it
           retains
           the
           Fundamentals
           of
           Christianity
           ;
           and
           yet
           to
           make
           the
           condition
           of
           those
           who
           live
           in
           it
           so
           hazardous
           in
           point
           of
           salvation
           ,
           by
           reason
           of
           the
           gross
           errours
           ,
           which
           men
           are
           bound
           to
           believe
           as
           necessary
           points
           of
           faith
           ;
           and
           horrible
           Superstitions
           which
           they
           must
           conform
           to
           ,
           if
           they
           follow
           her
           directions
           .
           Surely
           he
           could
           not
           but
           know
           this
           to
           be
           our
           meaning
           ,
           and
           consequently
           to
           have
           no
           shadow
           of
           contradiction
           in
           it
           ,
           no
           more
           than
           is
           in
           this
           plain
           
             Proposition
             ,
             That
             a
             possible
             way
             to
             salvation
             may
             yet
             be
             very
             dangerous
             .
          
           But
           though
           Iugglers
           know
           their
           own
           cheats
           ,
           they
           would
           lose
           their
           trade
           if
           they
           made
           them
           known
           to
           the
           people
           .
           Something
           must
           be
           said
           to
           amuse
           them
           ,
           and
           this
           seemed
           the
           prettiest
           way
           ,
           to
           confound
           them
           ,
           by
           dazeling
           their
           eyes
           with
           such
           appearances
           of
           contradictions
           :
           and
           thereby
           to
           perswade
           their
           own
           party
           ,
           that
           they
           need
           not
           fear
           the
           the
           attaque
           of
           such
           an
           enemy
           who
           falls
           foul
           upon
           himself
           .
           But
           it
           is
           nothing
           but
           the
           mist
           he
           casts
           before
           their
           eyes
           ,
           can
           make
           any
           have
           such
           an
           imagination
           ;
           it
           is
           but
           making
           things
           clear
           ,
           and
           then
           nothing
           but
           order
           and
           agreement
           appears
           .
        
         
         
           But
           yet
           he
           quarrels
           with
           me
           ,
           
           for
           
             making
             the
             case
             of
             living
             in
             willful
             sin
             and
             in
             the
             corruptions
             of
             the
             Roman
             Church
             parallel
             with
             each
             other
             ;
             1.
             because
             I
             will
             not
             grant
             that
             a
             willful
             sin
             ,
             such
             as
             adultery
             ,
             to
             be
             a
             true
             way
             to
             Heaven
          
           ;
           and
           doth
           he
           think
           that
           I
           ever
           imagined
           Idolatry
           and
           gross
           superstition
           to
           be
           so
           ;
           If
           I
           grant
           that
           in
           the
           Church
           of
           Rome
           they
           have
           a
           
             true
             way
             to
             Heaven
          
           ,
           it
           is
           as
           other
           debauched
           Christians
           have
           ,
           who
           own
           faith
           enough
           to
           save
           them
           ,
           but
           their
           destruction
           comes
           from
           not
           living
           agreeably
           to
           it
           .
           2.
           
           
             Because
             I
             grant
             more
             to
             them
             than
             to
             Iews
             or
             Pagans
             ,
             yet
             they
             may
             be
             saved
             if
             they
             do
             repent
             .
          
           True
           ,
           but
           they
           are
           not
           in
           so
           great
           likelyhood
           of
           repenting
           ,
           as
           those
           who
           own
           the
           Fundamental
           articles
           of
           the
           Christian
           faith
           ,
           and
           have
           a
           sincere
           desire
           in
           general
           to
           serve
           God
           according
           to
           his
           will
           ;
           the
           Grace
           of
           God
           being
           more
           plentiful
           ,
           where
           the
           Christian
           faith
           is
           owned
           ,
           than
           where
           it
           is
           rejected
           ;
           upon
           which
           account
           Iews
           and
           Heathens
           are
           in
           more
           danger
           of
           not
           repenting
           ,
           and
           consequently
           of
           salvation
           than
           those
           that
           live
           in
           the
           
             Roman
             Church
             .
             3.
             
             Because
             I
             grant
             a
             greater
             capacity
             of
             salvation
             to
             Roman
             Catholicks
             than
             they
             do
             to
             Protestants
             ;
             but
             they
             do
             not
             d●ny
             it
             to
             Protestants
             if
             they
             repent
             .
          
           But
           the
           difference
           lyes
           in
           the
           nature
           and
           acts
           of
           the
           rep●●tance
           required
           ;
           We
           say
           a
           〈◊〉
           repentanced
           
           and
           a
           vertuous
           sincere
           mind
           ,
           which
           desires
           to
           know
           &
           do
           the
           will
           of
           God
           may
           be
           sufficient
           ,
           together
           with
           a
           particular
           repentance
           of
           all
           known
           miscarriages
           ;
           but
           they
           say
           such
           a
           repentacne
           is
           necessary
           for
           us
           ,
           as
           does
           imply
           a
           disowning
           our
           Church
           ,
           as
           such
           wherein
           no
           salvation
           is
           to
           be
           had
           ,
           and
           a
           joyning
           with
           the
           Communion
           of
           the
           Church
           of
           Rome
           :
           therefore
           the
           question
           about
           their
           charity
           and
           ours
           ,
           is
           about
           the
           possibility
           of
           the
           salvation
           of
           persons
           living
           and
           dying
           in
           the
           communion
           of
           either
           Church
           ;
           We
           say
           on
           the
           conditions
           before
           mentioned
           ,
           men
           may
           be
           saved
           ,
           though
           they
           do
           not
           in
           terms
           renounce
           their
           communion
           ,
           but
           they
           say
           that
           none
           who
           do
           not
           return
           to
           their
           communion
           can
           be
           saved
           ;
           and
           in
           this
           we
           justly
           charge
           them
           with
           horrible
           uncharitableness
           ,
           when
           many
           of
           their
           Writers
           allow
           a
           greater
           possibility
           of
           salvation
           to
           meer
           Heathens
           .
           4.
           
           
             Because
             Arch-bishop
          
           Laud
           
             grants
             a
             greater
             capacity
             of
             salvation
             than
             other
             Protestants
          
           ;
           but
           in
           what
           sense
           I
           have
           already
           shewed
           .
           5.
           
           
             That
             this
             is
             in
             effect
             to
             say
             ,
             that
             it
             is
             a
             true
             way
             to
             Heaven
             if
             they
             go
             out
             of
             it
             .
          
           Not
           if
           they
           go
           out
           of
           it
           so
           far
           as
           it
           is
           true
           ,
           but
           so
           far
           only
           as
           it
           is
           false
           and
           dangerous
           .
           If
           a
           man
           were
           going
           the
           right
           way
           from
           London
           to
           York
           ,
           as
           far
           as
           Stamford
           ,
           and
           there
           went
           quite
           out
           of
           his
           way
           into
           the
           Fens
           ,
           here
           his
           life
           is
           in
           danger
           ;
           if
           I
           should
           tell
           this
           man
           that
           the
           way
           
           from
           London
           to
           York
           was
           
             a
             certain
             way
          
           ,
           that
           the
           way
           he
           went
           in
           as
           far
           as
           Stamford
           was
           a
           
             true
             way
          
           ,
           and
           if
           he
           had
           kept
           in
           it
           ,
           would
           have
           brought
           him
           to
           York
           ,
           but
           the
           way
           he
           is
           now
           in
           is
           very
           dangerous
           ,
           and
           if
           he
           does
           not
           return
           ,
           his
           life
           is
           in
           perpetual
           hazard
           ;
           is
           this
           all
           one
           as
           if
           I
           should
           tell
           him
           ,
           
             while
             you
             were
             in
             the
             true
             way
             ,
             you
             must
             go
             out
             of
             it
             ?
          
           No
           such
           sense
           can
           be
           put
           upon
           such
           words
           ,
           by
           any
           man
           that
           hath
           sense
           ;
           and
           for
           others
           ,
           we
           give
           them
           leave
           to
           cry
           nonsense
           and
           contradiction
           .
        
         
           All
           his
           other
           petty
           objections
           run
           upon
           the
           same
           palpable
           mistake
           ,
           
           and
           it
           would
           be
           but
           repeating
           the
           same
           thing
           to
           answer
           the
           other
           remaining
           cavils
           upon
           this
           Argument
           .
        
         
           I
           come
           therefore
           to
           the
           sore
           place
           indeed
           ,
           
           the
           touching
           whereof
           hath
           made
           them
           to
           kick
           and
           wince
           so
           much
           at
           me
           ;
           
           and
           that
           is
           the
           Fanaticism
           of
           the
           
             Roman
             Church
          
           .
           Which
           made
           them
           complain
           to
           Caesar
           ,
           that
           
             it
             was
             a
             new
             crime
             ,
             and
             never
             heard
             of
             before
             .
          
           What
           ?
           they
           ;
           the
           sober
           ,
           the
           judicious
           ,
           the
           wise
           people
           of
           the
           Church
           of
           Rome
           turned
           Fanaticks
           !
           it's
           false
           ,
           it
           's
           impossible
           ;
           nay
           ,
           it
           is
           absolutely
           and
           utterly
           impossible
           to
           be
           true
           ;
           and
           none
           but
           Atheists
           can
           charge
           them
           with
           it
           .
           This
           hath
           been
           their
           common
           way
           of
           answering
           to
           this
           new
           charge
           ;
           but
           not
           one
           wise
           word
           hath
           been
           said
           in
           a
           just
           Vindication
           
           of
           themselves
           ,
           by
           giving
           answer
           to
           those
           many
           plain
           ,
           and
           undenyable
           Instances
           I
           have
           produced
           .
           I
           wished
           for
           no
           other
           tryal
           than
           to
           be
           bound
           to
           bring
           forth
           their
           own
           Authors
           ,
           and
           to
           make
           good
           the
           Authorities
           I
           had
           cited
           ,
           and
           my
           fidelity
           therein
           ;
           but
           they
           have
           fairly
           declined
           this
           way
           of
           tryal
           .
           But
           how
           then
           can
           they
           free
           themselves
           from
           this
           imputation
           ?
           we
           have
           men
           of
           art
           to
           deal
           with
           ,
           and
           it
           is
           some
           pleasure
           to
           observe
           the
           skill
           they
           use
           in
           warding
           off
           a
           blow
           they
           did
           not
           look
           for
           .
           But
           if
           they
           have
           nothing
           more
           to
           say
           then
           
             I.
             W.
          
           can
           help
           them
           to
           ,
           the
           charge
           will
           stick
           the
           faster
           ,
           for
           his
           attempt
           to
           clear
           them
           of
           it
           .
        
         
           He
           begins
           with
           a
           description
           of
           Fanaticism
           ,
           
           which
           ,
           he
           saith
           ,
           
             doth
             necessarily
             contain
             a
             resistance
             of
             authority
          
           ;
           and
           for
           this
           ,
           very
           unhappily
           quotes
           my
           own
           words
           .
           
             By
             Fanaticism
             we
             understand
             either
             an
             Enthusiastick
             way
             af
             Religion
             ,
             or
             resisting
             authority
             under
             pretence
             of
             Religion
          
           ;
           just
           as
           if
           one
           should
           say
           the
           true
           notion
           of
           Idolatry
           implyes
           the
           renouncing
           the
           true
           God
           ,
           and
           to
           prove
           it
           should
           quote
           words
           of
           mine
           to
           this
           purpose
           ,
           That
           Idolatry
           is
           either
           renouncing
           the
           true
           God
           ,
           or
           worshipping
           the
           true
           God
           by
           an
           Image
           :
           for
           as
           in
           that
           case
           ,
           it
           is
           evident
           ,
           I
           make
           two
           sorts
           of
           Idolatry
           ;
           so
           it
           is
           as
           plain
           in
           this
           ,
           that
           I
           make
           two
           branches
           of
           Fanaticism
           ,
           whereof
           
           the
           one
           is
           ,
           
             an
             Enthusiastick
             way
             of
             Religion
          
           ,
           the
           other
           
             resistance
             of
             authority
             under
             the
             pretence
             of
             Religion
             .
          
           But
           if
           this
           be
           the
           true
           notion
           of
           Fanaticism
           ,
           why
           doth
           he
           not
           speak
           one
           word
           in
           vindication
           of
           them
           ,
           from
           that
           very
           kind
           of
           Fanaticism
           ,
           which
           I
           had
           charged
           them
           to
           be
           so
           deeply
           guilty
           of
           ?
           Had
           I
           not
           proved
           by
           plain
           testimonies
           ,
           that
           the
           most
           Fanatick
           principles
           of
           Rebellion
           were
           owned
           by
           the
           Jesuitical
           party
           among
           them
           ?
           
           viz.
           
             the
             Kings
             deriving
             his
             power
             from
             the
             people
             ,
          
           and
           
             the
             peoples
             authority
             to
             call
             the
             King
             to
             an
             account
             ,
             and
             if
             they
             see
             good
             to
             take
             away
             his
             power
             and
             change
             the
             Government
             :
             and
             not
             only
             so
             but
             to
             take
             away
             his
             life
             too
             ?
          
           Had
           I
           not
           proved
           by
           clear
           and
           late
           Instances
           ,
           that
           the
           party
           which
           owns
           these
           principles
           is
           to
           this
           day
           the
           most
           countenanced
           and
           encouraged
           at
           Rome
           ?
           and
           any
           honest
           men
           among
           them
           ,
           as
           to
           these
           principles
           ,
           are
           on
           that
           account
           hated
           and
           persecuted
           ,
           as
           
             P.
             W.
          
           and
           his
           Brethren
           .
           But
           why
           no
           answer
           to
           this
           charge
           ?
           These
           are
           things
           they
           cannot
           deny
           ,
           and
           yet
           dare
           not
           confess
           them
           to
           be
           true
           .
           If
           
             I.
             W.
          
           answer
           again
           ,
           let
           him
           speak
           out
           like
           a
           man
           ,
           and
           either
           confess
           and
           detest
           these
           Principles
           ,
           or
           we
           shall
           charge
           them
           farther
           with
           this
           worst
           and
           most
           dangerous
           sort
           of
           Fanaticism
           .
           My
           duty
           and
           just
           zeal
           for
           his
           Majesties
           interest
           and
           security
           ,
           will
           not
           suffer
           me
           to
           let
           
           go
           this
           part
           of
           the
           charge
           against
           them
           ,
           although
           they
           would
           fain
           have
           it
           passed
           over
           in
           silence
           ,
           as
           though
           never
           a
           word
           had
           been
           said
           concerning
           it
           .
           This
           is
           one
           of
           the
           best
           arts
           I
           have
           met
           with
           in
           this
           Pamphlet
           ;
           for
           unwary
           Readers
           will
           not
           remember
           the
           charge
           ,
           when
           they
           find
           no
           answer
           :
           but
           if
           
             I.
             W.
          
           had
           attempted
           to
           answer
           it
           ,
           his
           shuffling
           and
           tricks
           might
           have
           made
           the
           deeper
           impression
           in
           the
           Readers
           minds
           .
           Remember
           then
           this
           charge
           stands
           good
           against
           them
           ,
           without
           so
           much
           as
           their
           pretending
           to
           answer
           it
           .
        
         
           To
           come
           now
           to
           the
           other
           part
           of
           Fanaticism
           ,
           viz.
           
             an
             Enthusiastick
             way
             of
             Religion
          
           :
           and
           here
           to
           proceed
           clearly
           ,
           I
           shall
           lay
           down
           the
           method
           of
           his
           Defence
           ,
           and
           then
           examine
           it
           .
           The
           strength
           of
           his
           Defence
           lyes
           in
           these
           Propositions
           .
        
         
           1.
           
           That
           Fanaticism
           does
           necessarily
           contain
           a
           resistance
           against
           authority
           .
        
         
           2.
           
           No
           particular
           ways
           of
           Religion
           ,
           countenanced
           by
           a
           competent
           authority
           ,
           are
           Fanaticism
           .
        
         
           3.
           
           Those
           things
           which
           concern
           religious
           Orders
           and
           Method
           of
           Devotion
           ,
           which
           I
           charge
           them
           with
           ,
           are
           countenanced
           by
           a
           competent
           authority
           ,
           viz.
           The
           Authority
           of
           that
           Church
           .
        
         
           4.
           
           That
           Church
           cannot
           countenance
           Fanatism
           which
           obligeth
           all
           persons
           to
           submit
           to
           her
           judgement
           .
        
         
         
           So
           that
           here
           are
           two
           Principles
           by
           which
           
             I.
             W.
          
           thinks
           to
           vindicate
           their
           Church
           from
           Fanaticism
           ;
           viz.
           
             competent
             authority
          
           ,
           and
           
             submission
             of
             judgement
             to
             the
             Church
             .
          
           To
           shew
           the
           invalidity
           of
           this
           answer
           ,
           I
           shall
           do
           these
           things
           .
        
         
           1.
           
           Shew
           the
           insufficiency
           of
           it
           .
        
         
           2.
           
           The
           monstrous
           absurdities
           consequent
           upon
           it
           .
        
         
           1.
           
           If
           this
           answer
           were
           sufficient
           ,
           he
           must
           make
           it
           appear
           ,
           that
           there
           have
           been
           none
           charged
           by
           me
           as
           Fanaticks
           in
           their
           Church
           ,
           but
           such
           as
           have
           submitted
           themselves
           and
           their
           judgement
           to
           the
           authority
           of
           their
           Church
           .
           For
           let
           us
           consider
           the
           occasion
           of
           this
           charge
           ,
           and
           we
           shall
           presently
           discern
           the
           insufficiency
           of
           this
           way
           of
           answering
           it
           .
           The
           occasion
           was
           ,
           that
           my
           Adversary
           made
           all
           the
           Sects
           and
           Fanaticisms
           among
           us
           to
           be
           the
           effect
           of
           the
           Reformation
           ;
           what
           answer
           could
           be
           more
           proper
           in
           this
           case
           ,
           than
           to
           shew
           ,
           that
           there
           were
           as
           wild
           and
           extravagant
           Fanaticisms
           before
           ,
           as
           have
           been
           since
           ?
           which
           is
           a
           plain
           evidence
           that
           cannot
           be
           the
           cause
           of
           them
           ,
           to
           which
           they
           imputed
           them
           .
           To
           make
           this
           out
           ,
           I
           searched
           into
           the
           several
           sorts
           of
           Fanaticism
           ,
           and
           gave
           instances
           very
           clear
           of
           as
           great
           Fanaticks
           in
           the
           times
           before
           the
           reformation
           ,
           as
           have
           been
           since
           :
           from
           the
           many
           pretenders
           to
           immediate
           Revelations
           
           among
           them
           ,
           who
           were
           persons
           allowed
           and
           approved
           by
           their
           Church
           ,
           and
           some
           of
           them
           Canonized
           for
           Saints
           ;
           but
           besides
           these
           ,
           I
           gave
           such
           other
           Instances
           of
           Fanaticism
           among
           the
           Friers
           ,
           and
           others
           of
           their
           Church
           ,
           as
           were
           never
           heard
           of
           in
           the
           world
           before
           ;
           as
           the
           broachers
           and
           maintainers
           of
           the
           
             Friers
             Gospel
          
           ,
           which
           was
           to
           put
           out
           of
           doors
           the
           Gospel
           of
           Christ
           ;
           the
           
             Spiritual
             Brethren
          
           of
           the
           order
           of
           S.
           Francis
           called
           by
           several
           names
           ,
           but
           especially
           that
           of
           Fratricelli
           ,
           who
           continued
           long
           ,
           spread
           far
           ,
           and
           more
           distrubed
           the
           Church
           than
           any
           since
           have
           done
           ,
           the
           Dulcinistae
           in
           Italy
           ,
           the
           Alumbrado's
           in
           
             Spain
             ,
             &c.
          
           
           What
           doth
           he
           now
           say
           concerning
           all
           these
           ?
           were
           these
           countenanced
           by
           a
           
             competent
             authority
          
           among
           them
           ?
           
             did
             they
             submit
             their
             judgement
             to
             the
             Church
             ?
          
           if
           neither
           of
           these
           be
           pretended
           in
           reference
           to
           them
           ,
           then
           this
           answer
           must
           be
           very
           insufficient
           ,
           because
           it
           doth
           not
           reach
           to
           the
           matter
           in
           charge
           .
        
         
           2.
           
           For
           those
           who
           were
           as
           he
           saith
           ,
           
             countenanced
             by
             authority
             ,
             and
             did
             submit
             themselves
             to
             the
             Church
             ,
          
           yet
           this
           doth
           not
           clear
           them
           from
           Fanaticism
           ;
           but
           draws
           after
           it
           these
           monstrous
           absurdities
           .
        
         
           1.
           
           That
           prevailing
           Fanaticism
           ceases
           to
           be
           Fanaticism
           ;
           like
           Treason
           ,
           which
           when
           it
           prospers
           none
           dare
           call
           it
           Treason
           ;
           an
           excellent
           way
           ,
           this
           ,
           to
           vindicate
           the
           Fanaticism
           of
           the
           
           
             late
             times
          
           ,
           which
           because
           countenanced
           by
           an
           authority
           ,
           supposed
           competent
           enough
           by
           some
           who
           then
           writ
           of
           Obedience
           and
           Government
           ,
           it
           ceased
           to
           be
           Fanaticism
           ;
           and
           all
           the
           wild
           and
           extravagant
           heats
           of
           mens
           brains
           ,
           their
           Enthusiasms
           and
           Revelations
           were
           Regular
           and
           orderly
           things
           ,
           because
           countenanced
           by
           such
           Authority
           as
           was
           then
           over
           them
           .
        
         
           2.
           
           By
           this
           rule
           the
           Prophets
           and
           Apostles
           ,
           nay
           our
           Lord
           himself
           ,
           were
           unavoidably
           Fanaticks
           ;
           for
           what
           
             competent
             authority
          
           had
           they
           to
           countenance
           them
           ?
           The
           
             Iewish
             Church
          
           was
           not
           yet
           cast
           off
           while
           our
           Saviour
           lived
           ,
           but
           utterly
           opposed
           his
           doctrine
           and
           Revelation
           ,
           as
           coming
           from
           a
           private
           Spirit
           of
           his
           own
           ;
           according
           therefore
           to
           these
           excellent
           Principles
           ,
           
             our
             B.
             Saviour
          
           is
           made
           a
           meer
           Fanatick
           ,
           because
           he
           wanted
           a
           
             competent
             Authority
          
           of
           the
           
             present
             Church
          
           to
           countenance
           him
           ;
           the
           same
           was
           generally
           the
           case
           of
           the
           Prophets
           ,
           and
           of
           all
           the
           Apostles
           .
           But
           what
           rocks
           and
           Precipices
           will
           a
           bad
           cause
           drive
           men
           upon
           ?
           If
           that
           which
           makes
           Fanaticism
           or
           not
           Fanaticism
           ,
           be
           the
           being
           countenanced
           or
           
             not
             countenanced
          
           by
           this
           
             competent
             Authority
          
           ,
           these
           horrible
           absurdities
           are
           unavoidable
           ;
           and
           all
           Religion
           must
           be
           resolved
           into
           the
           will
           and
           pleasure
           of
           this
           
             competent
             Authority
          
           .
           But
           I
           need
           not
           take
           such
           pains
           to
           prove
           this
           ,
           for
           my
           brave
           Answerer
           
             I.
             W.
          
           sets
           it
           down
           in
           his
           own
           
           words
           .
           
           
             Moreover
             ,
             otherwise
             all
             the
             particular
             manners
             of
             Preaching
             or
             Praying
             practised
             by
             the
             Prophets
             ,
             and
             all
             their
             extraordinary
             visions
             and
             revelations
             would
             be
             flat
             Fanaticism
             ;
             but
             because
             they
             were
             countenanced
             by
             a
             competent
             authority
             ,
             they
             could
             not
             deserve
             that
             character
             .
          
           Excellent
           doctrine
           for
           a
           
             Popish
             Leviathan
          
           !
           are
           you
           in
           earnest
           sir
           ?
           do
           you
           think
           the
           Prophets
           had
           been
           Fanaticks
           ,
           in
           case
           of
           no
           
             competent
             authority
          
           to
           countenance
           them
           ?
           What
           
             competent
             authority
          
           had
           the
           
             Prophet
             Elijah
          
           to
           countenance
           him
           ,
           
           when
           all
           the
           Authority
           that
           then
           was
           ,
           
           not
           only
           opposed
           him
           but
           sought
           his
           life
           ?
           What
           
             competent
             Authority
          
           had
           any
           of
           the
           Prophets
           who
           were
           sent
           to
           the
           ten
           Tribes
           ?
           what
           had
           
             Ieremiah
             ,
             Ezekiel
          
           ,
           and
           the
           rest
           of
           them
           ?
           It
           seems
           then
           ,
           all
           these
           excellent
           and
           inspired
           persons
           are
           cast
           into
           the
           common
           herd
           of
           Fanaticks
           ,
           for
           want
           of
           this
           
             competent
             Authority
          
           to
           countenance
           them
           .
           And
           yet
           this
           is
           the
           Man
           (
           meerly
           because
           I
           lay
           open
           the
           Fanaticism
           of
           some
           their
           pretended
           Saints
           ,
           such
           as
           
             Ignatius
             Loyola
          
           and
           S.
           Francis
           )
           who
           ranks
           me
           with
           Lucian
           and
           Porphyrie
           :
           hath
           he
           not
           himself
           a
           great
           zeal
           for
           Religion
           the
           mean
           while
           ,
           resolving
           all
           revelation
           into
           his
           
             competent
             authority
          
           ?
           and
           not
           only
           so
           ,
           but
           paralleling
           
             the
             expressions
             and
             practices
             of
             S.
          
           Brigitt
           ,
           
             and
             Mother
          
           Juliana
           ,
           (
           than
           which
           scarce
           any
           thing
           was
           ever
           Printed
           
           more
           ridiculous
           in
           the
           way
           of
           
             Revelations
             )
             with
             those
             of
             the
             holy
             Prophets
             and
             Apostles
             ?
          
           If
           a
           man
           designed
           to
           speak
           mischievously
           against
           the
           Scriptures
           and
           
             Divine
             Revelation
          
           ,
           he
           could
           not
           do
           it
           more
           to
           purpose
           than
           
             I.
             W.
          
           hath
           done
           in
           these
           words
           ?
           when
           he
           compares
           things
           whose
           folly
           is
           so
           manifest
           at
           the
           first
           view
           ,
           with
           that
           divine
           Wisdom
           ,
           which
           Inspired
           those
           holy
           persons
           ,
           whom
           God
           sent
           upon
           particular
           messages
           to
           his
           people
           ,
           and
           gave
           so
           great
           assurance
           that
           he
           sent
           them
           ;
           and
           who
           delivered
           matters
           of
           great
           weight
           and
           moment
           ,
           and
           not
           such
           tittle
           tattle
           as
           those
           two
           Womens
           Books
           are
           fraught
           withall
           .
           But
           if
           this
           be
           the
           way
           they
           have
           to
           vindicate
           them
           from
           being
           Fanaticks
           ,
           it
           is
           absolutely
           the
           worst
           that
           could
           be
           thought
           of
           ;
           for
           it
           cannot
           discover
           so
           high
           an
           opinion
           of
           them
           ,
           as
           it
           doth
           a
           very
           mean
           one
           of
           the
           Books
           of
           Scripture
           ,
           and
           the
           
             Divine
             Revelations
          
           therein
           contained
           .
           I
           could
           here
           earnestly
           intreat
           the
           wiser
           men
           of
           that
           Church
           ,
           for
           the
           honour
           of
           God
           ,
           and
           the
           
             Christian
             Religion
          
           ,
           not
           to
           suffer
           such
           inconsiderate
           persons
           to
           vindicate
           their
           cause
           ,
           who
           to
           defend
           the
           extravagant
           infirmities
           of
           some
           Enthusiastical
           women
           among
           them
           ,
           are
           so
           forward
           to
           cast
           dirt
           and
           reproach
           upon
           our
           common
           Religion
           ,
           and
           those
           Revelations
           from
           whence
           we
           derive
           it
           .
           But
           I
           forbear
           ;
           only
           it
           is
           a
           shrewd
           sign
           ,
           if
           this
           way
           be
           allowed
           ,
           of
           a
           
           wretched
           cause
           ,
           that
           cannot
           be
           maintained
           without
           plunging
           those
           ,
           who
           rely
           upon
           their
           word
           ,
           into
           the
           depths
           of
           Atheism
           .
           But
           these
           are
           not
           things
           to
           be
           so
           slightly
           passed
           over
           ,
           they
           deserve
           a
           fuller
           and
           severer
           chastisement
           .
           For
           the
           present
           ,
           this
           is
           enough
           to
           shew
           ,
           what
           monstrous
           absurdities
           this
           way
           of
           vindicating
           their
           Church
           from
           Fanaticism
           hath
           brought
           
             I.
             W.
          
           to
           .
           Yet
           in
           one
           respect
           he
           deserves
           some
           pardon
           ,
           for
           they
           are
           wont
           to
           write
           their
           answers
           upon
           the
           common
           Themes
           out
           of
           some
           staunch
           Authors
           ,
           who
           considered
           a
           little
           better
           what
           they
           writ
           ;
           But
           this
           was
           a
           new
           charge
           ,
           and
           neither
           
             Bellarmin
             ,
             Becanus
          
           ,
           nor
           any
           of
           their
           old
           beaten
           souldiers
           ,
           could
           give
           them
           any
           assistance
           ;
           they
           found
           not
           the
           Title
           of
           the
           Fanaticism
           of
           the
           
             Roman
             Church
          
           in
           any
           of
           their
           common-place-Books
           ;
           therefore
           plain
           Mother-wit
           must
           help
           them
           ,
           and
           so
           it
           hath
           bravely
           .
           But
           before
           they
           again
           attempt
           this
           matter
           ,
           I
           desire
           them
           to
           consider
           these
           things
           ,
           least
           they
           should
           in
           a
           desperate
           humour
           utterly
           give
           up
           the
           cause
           of
           Religion
           ,
           finding
           themselves
           unable
           to
           defend
           that
           of
           their
           Church
           .
        
         
           1.
           
           Whether
           there
           can
           be
           any
           greater
           Fanaticism
           ,
           than
           a
           false
           pretence
           to
           immediate
           divine
           Revelation
           ?
           For
           what
           can
           more
           expose
           men
           to
           all
           the
           follies
           and
           delusions
           imaginable
           ,
           than
           this
           will
           do
           ?
           what
           actions
           can
           be
           
           so
           wild
           and
           extravagant
           but
           men
           may
           do
           ,
           under
           such
           a
           pretence
           of
           
             immediate
             Revelation
          
           from
           God
           ?
           what
           bounds
           of
           order
           and
           Government
           can
           be
           preserved
           ?
           some
           may
           pretend
           a
           Revelation
           to
           take
           up
           Arms
           against
           their
           Prince
           ,
           or
           to
           destroy
           all
           they
           meet
           (
           which
           is
           no
           unheard
           of
           thing
           )
           others
           may
           not
           go
           so
           far
           ,
           but
           may
           have
           revelations
           of
           the
           unlawfulness
           of
           Kingly
           Government
           ;
           others
           may
           pretend
           revelations
           of
           a
           
             new
             Gospel
          
           ,
           and
           a
           more
           
             spiritual
             dispensation
          
           than
           hath
           been
           yet
           in
           the
           World
           ,
           as
           the
           
             Mendicant
             Friers
          
           did
           .
        
         
           2.
           
           Whether
           we
           are
           bound
           to
           believe
           all
           such
           who
           say
           ,
           They
           have
           divine
           revelations
           ?
           or
           whether
           persons
           may
           not
           be
           deceived
           in
           thinking
           they
           have
           revelations
           ,
           when
           they
           are
           only
           delusions
           of
           their
           own
           Fancies
           or
           the
           Devil
           ?
           if
           not
           ;
           then
           every
           one
           is
           to
           be
           believed
           who
           pretends
           to
           these
           things
           ,
           and
           then
           all
           follies
           and
           contradictions
           must
           be
           fwallowed
           which
           men
           say
           they
           have
           by
           immediate
           revelation
           ;
           and
           every
           Fanatick
           must
           be
           believed
           ,
           to
           have
           divine
           revelation
           who
           believes
           himself
           ,
           though
           he
           be
           only
           deluded
           by
           his
           own
           Imagination
           ,
           or
           become
           Enthusiastical
           by
           the
           power
           of
           a
           disease
           in
           his
           head
           ,
           or
           some
           great
           heat
           in
           his
           blood
           .
        
         
         
           3.
           
           Whether
           there
           must
           not
           be
           some
           
             certain
             rules
          
           established
           whereby
           all
           persons
           ,
           and
           even
           
             competent
             authority
          
           it self
           ,
           must
           proceed
           in
           judging
           these
           pretences
           to
           revelation
           ,
           whether
           they
           be
           true
           or
           false
           ?
           for
           if
           they
           proceed
           without
           rule
           ,
           they
           must
           either
           be
           inspired
           too
           ,
           or
           else
           ,
           must
           receive
           all
           who
           pretend
           to
           divine
           revelations
           :
           if
           there
           be
           any
           certain
           rules
           ,
           whereby
           the
           revelation
           is
           to
           be
           judged
           ;
           then
           if
           any
           persons
           receive
           any
           revelation
           against
           those
           rules
           ,
           whether
           are
           other
           persons
           bound
           to
           follow
           their
           judgement
           against
           those
           rules
           ?
        
         
           4.
           
           Whether
           there
           can
           be
           any
           more
           certain
           rule
           of
           judging
           ,
           than
           that
           two
           things
           evidently
           contradictory
           to
           each
           other
           ,
           cannot
           both
           come
           from
           divine
           revelation
           ?
           For
           then
           God
           must
           contradict
           himself
           ,
           which
           is
           impossible
           to
           be
           supposed
           ,
           and
           would
           overthrow
           the
           faith
           of
           any
           divine
           revelation
           .
           And
           this
           is
           the
           plain
           case
           of
           the
           revelations
           made
           to
           two
           famous
           Saints
           in
           the
           
             Roman
             Church
          
           ,
           S.
           Brigitt
           and
           S.
           Catharine
           ;
           to
           one
           it
           was
           revealed
           ,
           
             that
             the
             B.
             Virgin
             was
             conceived
             with
             Original
             sin
          
           ;
           to
           the
           other
           ,
           
             that
             she
             was
             not
          
           :
           both
           these
           have
           
             competent
             Authority
          
           ,
           for
           they
           were
           both
           Canonized
           for
           Saints
           by
           the
           
             Roman
             Church
          
           ,
           and
           their
           Revelations
           approved
           ,
           and
           therefore
           (
           according
           to
           
             I.
             W.
          
           )
           neither
           of
           them
           were
           Fanaticks
           ,
           though
           it
           is
           certain
           
           that
           one
           of
           their
           Revelations
           was
           false
           .
           For
           ,
           either
           God
           must
           contradict
           himself
           ,
           or
           one
           of
           these
           must
           be
           deceived
           ,
           or
           go
           about
           to
           deceive
           ,
           and
           what
           greater
           Fanaticism
           can
           there
           be
           ,
           than
           that
           is
           ?
           if
           one
           of
           these
           had
           only
           some
           
             Fanatick
             Enthusiasm
          
           ,
           and
           the
           other
           
             divine
             Revelation
          
           ,
           then
           
             competent
             authority
          
           and
           
             submission
             to
             the
             judgement
             of
             the
             Church
             ,
          
           is
           not
           a
           rule
           to
           judge
           Fanaticism
           by
           ;
           for
           those
           were
           equal
           in
           both
           of
           them
           .
        
         
           5.
           
           Whether
           there
           be
           an
           equal
           reason
           to
           look
           for
           revelations
           now
           ,
           as
           in
           the
           time
           of
           the
           Prophets
           ,
           and
           our
           Saviour
           ,
           and
           his
           Apostles
           ?
           or
           whether
           God
           communicates
           revelations
           to
           no
           other
           end
           ,
           but
           to
           please
           and
           gratifie
           some
           Enthusiastical
           tempers
           ?
           and
           what
           should
           be
           the
           reason
           he
           should
           do
           it
           more
           now
           ,
           than
           in
           the
           age
           wherein
           revelations
           were
           more
           necessary
           ?
           In
           those
           times
           God
           revealed
           his
           mind
           to
           men
           ,
           but
           it
           was
           for
           the
           benefit
           of
           others
           ;
           when
           he
           sent
           them
           upon
           particular
           messages
           ,
           as
           the
           Prophets
           ,
           or
           made
           known
           some
           future
           events
           to
           them
           of
           great
           importance
           to
           the
           Church
           ,
           as
           the
           coming
           of
           the
           Messias
           ,
           &c.
           or
           Inspired
           them
           to
           deliver
           weighty
           doctrines
           to
           the
           world
           ,
           as
           he
           did
           both
           the
           Prophets
           and
           Apostles
           :
           why
           should
           we
           think
           ,
           that
           God
           now
           ,
           when
           the
           revelations
           of
           these
           holy
           and
           inspired
           persons
           are
           upon
           record
           ,
           and
           all
           things
           necessary
           to
           his
           Church
           are
           contained
           therein
           ,
           
           should
           vary
           this
           method
           of
           his
           ,
           and
           entertain
           some
           melancholy
           and
           retired
           women
           ,
           or
           other
           Enthusiastical
           persons
           with
           visions
           and
           revelations
           of
           no
           use
           to
           his
           Church
           ?
        
         
           6.
           
           Whether
           God
           doth
           ever
           Inspire
           persons
           with
           immediate
           revelations
           without
           giving
           sufficient
           evidence
           of
           such
           Inspiration
           ?
           For
           if
           he
           did
           ,
           it
           were
           to
           leave
           men
           under
           a
           temptation
           to
           Infidelity
           without
           means
           to
           withstand
           it
           ;
           if
           he
           doth
           not
           ,
           then
           we
           have
           reason
           to
           examine
           the
           evidence
           ,
           before
           we
           believe
           the
           revelation
           .
           The
           evidence
           God
           gave
           of
           old
           was
           either
           the
           Prophecy
           of
           a
           succession
           of
           Prophets
           ,
           by
           one
           whose
           commission
           was
           attested
           by
           great
           miracles
           ,
           as
           Moses
           ,
           who
           told
           the
           Israelites
           ,
           they
           were
           to
           expect
           Prophets
           ,
           and
           laid
           down
           rules
           to
           judge
           of
           them
           by
           ;
           or
           else
           by
           miracles
           wrought
           by
           themselves
           as
           by
           the
           Apostles
           whom
           our
           Lord
           sent
           abroad
           to
           declare
           his
           will
           to
           the
           world
           .
           And
           where
           these
           are
           not
           ,
           what
           reason
           is
           there
           to
           receive
           any
           new
           Revelations
           as
           from
           God
           ,
           especially
           when
           the
           main
           predictions
           of
           the
           New
           Testament
           are
           of
           
             false
             Prophets
          
           ,
           and
           
             false
             Miracles
          
           ?
        
         
           7.
           
           Whether
           the
           Revelations
           of
           their
           pretended
           Saints
           being
           countenanced
           by
           the
           Authority
           of
           their
           Church
           ,
           be
           equally
           received
           among
           them
           ,
           with
           the
           Revelations
           contained
           in
           Scripture
           ?
           if
           they
           be
           ,
           then
           they
           ought
           to
           
           have
           equal
           reverence
           paid
           to
           them
           ,
           and
           they
           ought
           to
           read
           them
           as
           Scripture
           ,
           to
           cite
           their
           Authority
           as
           divine
           ,
           and
           to
           believe
           them
           as
           infallible
           as
           Christ
           and
           his
           Apostles
           ;
           if
           they
           be
           not
           ,
           than
           whatever
           they
           pretend
           ,
           they
           are
           not
           looked
           on
           as
           divine
           revelations
           by
           them
           ,
           as
           manifestly
           appears
           ,
           because
           they
           are
           wholly
           rejected
           by
           some
           of
           the
           wisest
           of
           them
           ,
           doubted
           of
           ,
           and
           disputed
           by
           others
           ,
           as
           it
           were
           easie
           to
           prove
           were
           it
           not
           too
           large
           a
           subject
           for
           this
           discourse
           ,
           but
           by
           none
           received
           as
           writings
           of
           divine
           authority
           ,
           and
           equal
           with
           the
           Scriptures
           ,
           which
           they
           must
           be
           if
           they
           came
           from
           the
           same
           Spirit
           .
           And
           since
           they
           are
           not
           ,
           it
           is
           evident
           that
           they
           are
           no
           otherwise
           esteemed
           among
           themselves
           ,
           than
           as
           the
           Fanatick
           heats
           of
           some
           devout
           persons
           of
           disturbed
           and
           deluded
           Fancies
           ;
           whom
           notwithstanding
           they
           are
           willing
           to
           cherish
           ,
           partly
           because
           they
           are
           loth
           to
           discountenance
           any
           pretence
           to
           an
           
             infallible
             Spirit
          
           in
           their
           Church
           ,
           and
           partly
           that
           there
           may
           never
           be
           wanting
           matter
           to
           make
           Saints
           of
           ,
           when
           the
           Pope
           thinks
           fit
           ,
           and
           good
           consideration
           is
           offered
           .
           This
           may
           suffice
           to
           make
           good
           this
           charge
           of
           Fanaticism
           against
           the
           
             Roman
             Church
          
           ;
           and
           to
           shew
           that
           I
           am
           as
           far
           from
           the
           appearance
           of
           any
           contradiction
           therein
           (
           although
           their
           Revelations
           are
           not
           from
           a
           real
           one
           )
           as
           I.
           W's
           vain
           and
           Sophistical
           talk
           is
           from
           any
           appearance
           of
           reason
           .
        
         
         
           The
           last
           contradiction
           charged
           upon
           me
           ,
           
           is
           ,
           
           
             about
             the
             Divisions
             of
             the
             Roman
             Church
             .
          
           The
           occasion
           of
           which
           discourse
           was
           ,
           that
           divisions
           were
           objected
           to
           me
           as
           another
           consequent
           of
           the
           Reformation
           ;
           upon
           which
           I
           thought
           my self
           obliged
           to
           enquire
           into
           the
           Vnity
           of
           their
           Church
           ,
           and
           I
           have
           at
           large
           proved
           from
           undenyable
           Instances
           ,
           attested
           by
           their
           own
           Authors
           ,
           that
           they
           have
           no
           reason
           to
           insult
           over
           other
           Churches
           on
           account
           of
           their
           divisions
           ,
           nor
           to
           boast
           of
           their
           own
           Unity
           and
           Peace
           .
           For
           I
           have
           there
           proved
           that
           there
           have
           never
           been
           greater
           disturbances
           in
           the
           Christian
           World
           ,
           than
           what
           they
           call
           the
           means
           of
           Unity
           ,
           viz.
           the
           
             Popes
             Authority
          
           ,
           hath
           procured
           ,
           no
           where
           greater
           or
           more
           lasting
           Schisms
           ,
           no
           where
           fiercer
           disputes
           about
           matters
           of
           order
           and
           doctrine
           ,
           than
           among
           them
           .
           I
           considered
           all
           their
           salvo's
           and
           from
           them
           shew'd
           ,
           that
           if
           they
           have
           no
           divisions
           among
           themselves
           neither
           have
           we
           ;
           nay
           the
           same
           arguments
           which
           prove
           they
           do
           not
           differ
           in
           matters
           of
           faith
           from
           each
           other
           ,
           do
           likewise
           prove
           that
           they
           and
           we
           do
           not
           differ
           from
           each
           other
           in
           those
           things
           .
           And
           what
           saith
           
             I.
             W.
          
           to
           all
           this
           ?
           Instead
           of
           healing
           their
           own
           divisions
           ,
           he
           only
           designs
           to
           prove
           me
           to
           be
           divided
           against
           my self
           ,
           that
           he
           might
           make
           up
           the
           full
           Tale
           of
           his
           contradictions
           .
        
         
         
           But
           
             I.
             W.
          
           had
           so
           much
           forgot
           himself
           as
           to
           make
           good
           the
           very
           thing
           I
           designed
           ;
           and
           by
           that
           very
           argument
           he
           uses
           to
           prove
           that
           I
           contradict
           my self
           ,
           he
           manifestly
           proves
           that
           there
           are
           no
           more
           divisions
           in
           matters
           of
           faith
           ,
           between
           the
           
             Roman
             Church
          
           and
           us
           than
           there
           are
           among
           themselves
           .
           This
           I
           shall
           make
           very
           evident
           ,
           but
           I
           must
           proceed
           as
           he
           doth
           with
           his
           Propositions
           .
        
         
           1.
           
           
             No
             divisions
             from
             the
             Roman
             Church
             are
             divisions
             of
             the
             Roman
             Church
             .
          
           This
           is
           a
           very
           subtle
           principle
           of
           unity
           among
           them
           ,
           and
           by
           this
           rule
           there
           would
           be
           an
           admirable
           Unity
           in
           the
           Roman
           Church
           ,
           if
           the
           Pope
           himself
           were
           left
           alone
           in
           it
           .
           For
           all
           others
           would
           only
           be
           
             divided
             from
          
           it
           ,
           and
           I
           would
           allow
           the
           Pope
           to
           be
           at
           a
           very
           good
           Agreement
           with
           himself
           ,
           which
           is
           more
           than
           
             I.
             W.
          
           will
           allow
           me
           :
           In
           this
           case
           indeed
           there
           would
           be
           Vnity
           ,
           but
           where
           would
           be
           their
           Church
           ?
           Suppose
           a
           shepherd
           should
           boast
           of
           the
           excellent
           Government
           of
           a
           great
           Flock
           he
           had
           under
           his
           command
           ,
           and
           the
           Unity
           and
           peace
           they
           lived
           in
           ;
           and
           a
           by-stander
           should
           tell
           him
           that
           he
           saw
           others
           pretend
           to
           the
           same
           authority
           over
           that
           flock
           that
           he
           did
           ,
           and
           part
           followed
           one
           and
           part
           another
           ,
           he
           saw
           some
           of
           the
           chief
           of
           the
           Leaders
           set
           themselves
           against
           him
           disputing
           his
           authority
           ,
           he
           saw
           many
           of
           the
           sheep
           continually
           fighting
           
           with
           each
           other
           ,
           and
           some
           had
           wholly
           forsaken
           him
           ;
           would
           it
           not
           be
           a
           pleasant
           thing
           for
           this
           shepherd
           to
           say
           that
           notwithstanding
           all
           this
           they
           had
           great
           peace
           and
           Unity
           ,
           because
           as
           many
           as
           did
           not
           quarrel
           were
           very
           quiet
           ,
           and
           those
           that
           were
           divided
           from
           his
           Government
           were
           not
           under
           it
           ?
           But
           our
           question
           is
           ,
           whether
           such
           authority
           be
           the
           means
           to
           preserve
           the
           whole
           flock
           under
           Government
           ,
           when
           we
           see
           it
           prevents
           no
           divisions
           but
           causes
           many
           ?
           He
           might
           have
           spoken
           more
           to
           the
           purpose
           if
           he
           had
           framed
           his
           Proposition
           thus
           ,
           
             there
             can
             be
             no
             divisions
             in
             the
             Roman
             Church
             ,
             but
             such
             as
             divide
             men
             from
             it
          
           ;
           and
           in
           that
           case
           the
           
             Roman
             Church
          
           would
           have
           been
           reduced
           to
           a
           very
           small
           number
           .
           But
           if
           there
           may
           be
           such
           divisions
           which
           are
           as
           contrary
           to
           Unity
           and
           peace
           as
           divisions
           
             in
             matters
             of
             faith
          
           are
           ,
           to
           what
           purpose
           is
           it
           to
           shew
           that
           they
           have
           none
           in
           one
           kind
           if
           they
           have
           very
           great
           in
           all
           others
           ?
           But
           although
           this
           be
           not
           sufficient
           to
           demonstrate
           their
           Vnity
           ,
           yet
           it
           is
           enough
           for
           his
           purpose
           ,
           if
           it
           doth
           shew
           that
           I
           contradict
           my self
           .
           But
           where
           lyes
           the
           contradiction
           ?
           The
           force
           of
           it
           lyes
           here
           .
           
             I
             charge
             them
             with
             divisions
             in
             matters
             of
             faith
             ,
             when
             divisions
             in
             matters
             of
             faith
             make
             them
             not
             to
             be
             members
             of
             the
             Roman
             Church
             ;
             therefore
             there
             can
             be
             no
             divisions
             in
             the
             Roman
             Church
             in
             matters
             of
             
             faith
             .
          
           Again
           (
           for
           in
           these
           two
           arguments
           the
           substance
           of
           his
           own
           propositions
           is
           couched
           by
           himself
           )
           
             All
             those
             who
             assent
             unto
             the
             ancient
             Creeds
             are
             undivided
             in
             matters
             of
             faith
             ;
             but
             all
             Roman
             Catholicks
             assent
             unto
             the
             ancient
             Creeds
          
           ;
           ergo
           ,
           
             all
             Roman
             Catholicks
             are
             undivided
             in
             matters
             of
             faith
             ,
             and
             consequently
             it
             is
             a
             calumny
             in
             me
             to
             say
             they
             are
             divided
             in
             these
             matters
             .
          
           Now
           ,
           what
           an
           easie
           matter
           is
           it
           to
           disposses
           me
           of
           this
           
             Spirit
             of
             contradiction
          
           ,
           which
           he
           imagines
           me
           
             possessed
             with
          
           ?
           I
           need
           no
           holy
           water
           ,
           or
           sacred
           charms
           and
           exorcisms
           to
           do
           it
           with
           .
           There
           needs
           no
           more
           but
           understanding
           what
           is
           meant
           
             by
             matters
             of
             faith
          
           ;
           when
           
             matters
             of
             faith
          
           are
           spoken
           of
           by
           me
           in
           the
           place
           he
           refers
           to
           ,
           
           it
           is
           evident
           to
           every
           one
           that
           reads
           it
           ,
           and
           by
           his
           own
           words
           I
           speak
           only
           of
           
             the
             Fundamental
             and
             necessary
             articles
             of
             faith
             ,
             which
             are
             necessary
             to
             the
             salvation
             of
             all
             and
             to
             the
             very
             being
             of
             a
             Church
          
           ;
           of
           which
           kind
           I
           say
           none
           ought
           to
           be
           esteemed
           ,
           that
           were
           not
           admitted
           into
           the
           ancient
           Creeds
           .
           But
           when
           I
           charge
           them
           with
           divisions
           
             in
             matters
             of
             faith
          
           ,
           I
           do
           not
           mean
           that
           they
           reject
           the
           ancient
           Creeds
           ,
           but
           I
           take
           
             matters
             of
             faith
          
           in
           their
           own
           sense
           for
           
             things
             defined
             by
             the
             Church
          
           ;
           and
           if
           
             I.
             W.
          
           had
           sought
           for
           any
           thing
           but
           words
           to
           raise
           cavils
           upon
           ,
           he
           might
           have
           found
           it
           so
           explained
           in
           
           the
           very
           place
           where
           I
           speak
           of
           this
           .
           For
           that
           discourse
           is
           to
           answer
           an
           objection
           of
           theirs
           ,
           
           
             that
             they
             do
             not
             differ
             in
             those
             things
             which
             they
             esteem
             matters
             of
             faith
          
           ;
           and
           particularly
           I
           insisted
           upon
           that
           ,
           that
           they
           cannot
           be
           sure
           whether
           they
           differ
           
             in
             matters
             of
             faith
          
           or
           no
           ,
           because
           they
           are
           not
           agreed
           what
           makes
           things
           to
           become
           
             matters
             of
             faith
          
           .
           Can
           this
           be
           understood
           any
           other
           way
           than
           of
           their
           
             own
             sense
          
           of
           matters
           of
           faith
           ?
           And
           is
           not
           this
           fair
           dealing
           to
           make
           me
           contradict
           my self
           because
           where
           I
           argue
           against
           them
           I
           take
           
             matters
             of
             faith
          
           in
           
             their
             sense
          
           ,
           and
           where
           I
           deliver
           my
           own
           opinion
           ,
           I
           take
           them
           in
           
             another
             sense
          
           ?
           And
           this
           being
           the
           sense
           of
           matters
           of
           faith
           the
           trifling
           of
           his
           arguing
           appears
           ;
           for
           do
           all
           these
           cease
           to
           be
           members
           of
           their
           Church
           who
           dispute
           any
           thing
           which
           others
           account
           
             matter
             of
             faith
          
           among
           them
           ?
           Are
           the
           Iesuits
           all
           out
           of
           the
           Church
           of
           Rome
           ,
           because
           they
           deny
           the
           efficacy
           of
           Grace
           which
           the
           Domini●ans
           account
           
             a
             matter
             of
             faith
          
           ?
           Are
           the
           Iansenists
           and
           
             oral
             Traditionists
          
           divided
           from
           the
           Church
           of
           Rome
           because
           they
           deny
           the
           
             Popes
             Infallibility
          
           which
           the
           Iesuits
           account
           a
           matter
           of
           faith
           ?
           If
           not
           ,
           then
           
             all
             divisions
             in
             matters
             and
             articles
             of
             faith
             ,
             are
             not
             divisions
             from
             the
             true
             Church
             and
             from
             all
             her
             members
          
           ;
           and
           so
           his
           second
           Proposition
           comes
           to
           nothing
           :
           and
           so
           likewise
           the
           third
           ,
           
             that
             
             all
             divisions
             in
             matters
             of
             faith
             ,
             so
             esteemed
             by
             them
             ,
             are
             divisions
             from
             the
             Roman
             Church
             .
          
        
         
           But
           the
           fourth
           and
           fifth
           Propositions
           are
           the
           most
           healing
           Principles
           that
           have
           yet
           been
           thought
           on
           .
           Fie
           for
           shame
           !
           why
           should
           we
           and
           they
           of
           the
           Church
           of
           Rome
           quarrel
           thus
           long
           ?
           we
           are
           very
           well
           agreed
           in
           all
           
             matters
             of
             faith
          
           ,
           and
           I
           shall
           demonstratively
           prove
           it
           from
           the
           argument
           of
           
             I.
             W.
          
           drawn
           from
           his
           two
           last
           
             Propositions
             .
             All
             who
             assent
             unto
             the
             ancient
             Creeds
             are
             undivided
             in
             matters
             of
             faith
             ,
             by
          
           Prop.
           4.
           but
           both
           Papists
           and
           Protestants
           do
           
             assent
             unto
             the
             ancient
             Creeds
          
           ;
           ergo
           ,
           
             they
             are
             undivided
             in
             matters
             of
             faith
          
           And
           hath
           not
           
             I.
             W.
          
           now
           done
           his
           business
           ,
           and
           very
           substantially
           proved
           the
           thing
           he
           intended
           ?
           But
           I
           hope
           we
           may
           enjoy
           the
           benefit
           of
           it
           ,
           as
           well
           as
           those
           of
           the
           Church
           of
           Rome
           ;
           and
           that
           they
           will
           not
           hence
           forward
           charge
           us
           with
           
             dividing
             from
             their
             Church
          
           in
           any
           matters
           of
           faith
           ,
           since
           we
           are
           all
           agreed
           in
           owning
           the
           
             ancient
             Creeds
          
           ;
           and
           seeing
           ,
           we
           cannot
           be
           
             divided
             from
             the
             Church
          
           but
           by
           differing
           
             in
             matters
             of
             faith
          
           according
           to
           his
           Propos.
           it
           follows
           that
           we
           are
           still
           members
           of
           the
           
             true
             Church
          
           ,
           and
           therefore
           neither
           guilty
           of
           heresie
           nor
           Schism
           .
           But
           if
           those
           who
           do
           own
           and
           assent
           to
           the
           ancient
           Creeds
           may
           yet
           be
           divided
           
             in
             matters
             of
             faith
          
           ,
           as
           they
           charge
           us
           by
           rejecting
           the
           definitions
           of
           the
           
             Roman
             Church
          
           ,
           then
           
           there
           is
           no
           shadow
           of
           a
           contradiction
           left
           in
           my
           charging
           them
           with
           differences
           in
           matters
           of
           faith
           among
           themselves
           ,
           though
           I
           say
           ,
           they
           own
           the
           
             ancient
             Creeds
          
           .
        
         
           And
           now
           ,
           
           Reader
           ,
           thou
           seest
           what
           all
           these
           pitiful
           cavils
           are
           come
           to
           ;
           
           and
           what
           ground
           there
           hath
           been
           for
           them
           to
           glory
           in
           this
           Pusionello
           ,
           that
           
             with
             a
             sheet
             and
             a
             half
             hath
             compelled
             me
             ,
          
           as
           he
           saith
           ,
           
             to
             be
             my
             own
             Executioner
          
           .
           But
           these
           great
           Heroes
           must
           be
           allowed
           to
           relate
           their
           famous
           adventures
           ,
           with
           some
           advantage
           to
           themselves
           :
           it
           might
           have
           been
           enough
           to
           have
           rescued
           the
           Lady
           ,
           but
           not
           only
           to
           destroy
           the
           Giant
           (
           as
           any
           man
           must
           be
           accounted
           whom
           such
           Knights
           encounter
           )
           but
           to
           leave
           him
           grovelling
           in
           the
           ground
           and
           gasping
           for
           breath
           ,
           and
           that
           by
           wounds
           he
           forced
           him
           to
           give
           himself
           ,
           this
           is
           beyond
           measure
           glorious
           .
           Go
           thy
           way
           then
           for
           the
           
             eighth
             Champion
          
           of
           Christendom
           ,
           enjoy
           the
           benefit
           of
           thy
           illustrious
           fame
           ,
           sit
           down
           at
           ease
           ,
           and
           relate
           to
           thy
           immortal
           honour
           thy
           mighty
           exploits
           ;
           only
           when
           thou
           hast
           done
           ,
           remember
           thou
           hast
           encountred
           nothing
           but
           the
           Wind-mills
           of
           thy
           own
           imagination
           ,
           and
           the
           man
           whom
           thou
           thought'st
           to
           have
           executed
           by
           his
           own
           hands
           ,
           stands
           by
           and
           laughs
           at
           thy
           ridiculous
           attempts
           .
           But
           I
           forget
           ,
           that
           I
           am
           so
           near
           his
           Conclusion
           ,
           wherein
           he
           doth
           so
           gravely
           advise
           me
           
             that
             I
             would
             be
             pleased
             for
             once
             to
             write
             Controvesies
             ,
             
             not
             Play-Books
             :
          
           his
           meaning
           I
           suppose
           ,
           is
           ,
           that
           I
           would
           return
           to
           the
           old
           beaten
           road
           where
           they
           know
           how
           to
           find
           a
           man
           ,
           and
           have
           something
           to
           say
           because
           others
           have
           said
           something
           before
           them
           ;
           and
           not
           represent
           the
           ridiculous
           passages
           of
           their
           Fanaticks
           ;
           for
           the
           defence
           of
           which
           they
           are
           furnisht
           with
           no
           Distinctions
           out
           of
           their
           usual
           Magazines
           ,
           their
           present
           
             Manuals
             of
             Controversie
          
           .
           I
           shall
           be
           contented
           to
           wait
           their
           leisure
           if
           they
           have
           any
           thing
           material
           to
           say
           ;
           as
           
             I.
             W.
          
           gives
           me
           some
           hopes
           ,
           when
           he
           saith
           ,
           
             that
             other
             more
             learned
             pens
          
           (
           I
           shall
           be
           glad
           to
           see
           them
           )
           
             will
             give
             me
             a
             more
             particular
             and
             compleat
             answer
             .
          
           I
           hope
           not
           in
           the
           way
           of
           cavilling
           ;
           if
           they
           do
           ,
           I
           shall
           hereafter
           only
           contemn
           them
           ;
           but
           I
           am
           afraid
           of
           their
           good
           intentions
           by
           the
           Books
           he
           mentions
           as
           such
           considerable
           things
           in
           answer
           to
           my
           Vindication
           of
           
             Arch-bishop
             Laud
          
           ,
           viz.
           
             the
             Guide
             in
             Controversies
          
           ,
           and
           
             Protestancy
             without
             Principles
          
           ;
           if
           others
           write
           as
           they
           have
           done
           ,
           I
           shall
           take
           as
           little
           notice
           of
           them
           as
           I
           have
           done
           of
           those
           .
           Cannot
           a
           dull
           Book
           come
           out
           with
           
             my
             name
             in
             the
             Title
          
           ,
           but
           I
           must
           be
           obliged
           to
           answer
           it
           ?
           no
           ,
           I
           assure
           them
           I
           know
           better
           how
           to
           spend
           my
           time
           .
           I
           say
           still
           ,
           let
           a
           just
           answer
           come
           forth
           ,
           that
           deals
           by
           me
           as
           I
           did
           by
           the
           Book
           I
           answered
           ,
           and
           then
           let
           them
           blame
           me
           ,
           if
           I
           neglect
           it
           .
           But
           at
           last
           he
           gives
           one
           general
           reason
           why
           no
           great
           matter
           is
           to
           be
           expected
           
           to
           come
           abroad
           in
           Print
           :
           
             not
             ,
             but
             that
             they
             have
             men
             of
             learning
             among
             them
             :
          
           No
           doubt
           of
           it
           :
           but
           alas
           for
           them
           !
           they
           are
           so
           persecuted
           in
           the
           Printing
           Houses
           that
           nothing
           of
           theirs
           is
           suffered
           to
           come
           abroad
           ,
           only
           by
           great
           good
           fortune
           this
           complaint
           is
           in
           Print
           and
           comes
           abroad
           openly
           enough
           .
           How
           long
           I
           pray
           have
           these
           days
           of
           persecution
           been
           ?
           For
           ,
           whatever
           you
           imagine
           I
           was
           so
           far
           
             from
             having
             any
             hand
             in
             it
             ,
          
           that
           the
           first
           time
           I
           ever
           heard
           of
           it
           ,
           was
           from
           your
           complaints
           .
           Have
           you
           not
           formerly
           complained
           thus
           ,
           when
           Books
           too
           many
           have
           been
           Printed
           and
           published
           in
           England
           ?
           And
           what
           assurance
           can
           you
           give
           us
           that
           you
           do
           not
           still
           complain
           without
           cause
           ?
           But
           ,
           not
           to
           suffer
           you
           to
           deceive
           the
           people
           any
           longer
           in
           this
           kind
           (
           by
           pretending
           that
           this
           is
           the
           reason
           why
           you
           do
           not
           answer
           our
           Books
           ,
           because
           you
           have
           no
           liberty
           of
           the
           Press
           )
           I
           have
           at
           this
           time
           a
           Catalogue
           by
           me
           of
           above
           two
           hundred
           
             Popish
             Books
          
           Printed
           in
           our
           own
           language
           (
           which
           I
           shall
           produce
           on
           a
           just
           occasion
           )
           a
           considerable
           part
           whereof
           have
           been
           published
           within
           the
           compass
           of
           not
           many
           years
           .
           And
           yet
           
             all
             possible
             efforts
             are
             used
             by
             us
          
           (
           saith
           
             I.
             W.
             )
             to
             hinder
             their
             Doctors
             from
             shewing
             their
             learning
          
           ;
           
           this
           of
           late
           we
           must
           needs
           say
           ,
           they
           have
           very
           sparingly
           done
           ;
           but
           all
           the
           arts
           we
           have
           ,
           cannot
           hinder
           some
           of
           them
           from
           shewing
           their
           weakness
           ,
           as
           this
           
             I.
             W.
          
           hath
           very
           prodigally
           done
           in
           this
           Pamphlet
           .
        
         
           Finis
           .
        
      
       
         
         
         
           AN
           ANSWER
           TO
           THE
           BOOK
           ,
           Entituled
           ,
           Dr.
           Stillingfleet's
           Principles
           Considered
           .
        
         
           ALthough
           I
           write
           no
           Plays
           ,
           
           yet
           I
           hope
           I
           may
           have
           leave
           to
           say
           the
           scene
           is
           changed
           ;
           
           for
           instead
           of
           the
           former
           Sophister
           ,
           one
           now
           comes
           forth
           in
           the
           habit
           of
           a
           grave
           Divine
           ,
           whom
           I
           shall
           treat
           with
           the
           respect
           due
           to
           his
           appearance
           of
           Modesty
           and
           Civility
           .
           I
           pass
           by
           therefore
           all
           those
           unhandsome
           reflections
           in
           his
           Preface
           ,
           which
           I
           have
           not
           already
           answered
           in
           mine
           ,
           and
           come
           immediately
           to
           the
           main
           Controversie
           between
           us
           ,
           which
           I
           acknowledge
           
           to
           be
           of
           so
           great
           importance
           as
           to
           deserve
           a
           sober
           debate
           .
           And
           the
           Controversie
           in
           short
           is
           this
           ,
           Whether
           Protestants
           who
           reject
           the
           Roman
           Churches
           Authority
           and
           Infallibility
           ,
           can
           have
           any
           sufficient
           Foundation
           to
           build
           their
           faith
           upon
           ?
           This
           we
           affirm
           ,
           and
           those
           of
           the
           Church
           of
           Rome
           confidently
           deny
           ;
           and
           on
           this
           account
           do
           charge
           us
           with
           the
           want
           of
           Principles
           ,
           
             i.
             e.
          
           sufficient
           grounds
           for
           our
           faith
           .
           But
           this
           may
           be
           understood
           two
           ways
           .
           1.
           
           That
           we
           can
           have
           no
           certainty
           of
           our
           faith
           
             as
             Christians
          
           without
           their
           Infallibility
           .
           2.
           
           Or
           that
           we
           can
           have
           no
           certainty
           of
           our
           faith
           
             as
             Protestants
             ,
             i.
             e.
          
           in
           the
           matters
           in
           debate
           between
           their
           Church
           and
           ours
           .
           These
           two
           ought
           carefully
           to
           be
           distinguished
           from
           each
           other
           :
           and
           although
           the
           Principles
           I
           laid
           down
           ,
           do
           reach
           to
           both
           these
           ,
           yet
           that
           they
           were
           chiefly
           intended
           for
           the
           former
           ,
           will
           appear
           by
           the
           occasion
           of
           adding
           them
           to
           the
           end
           of
           the
           Answer
           there
           given
           .
           The
           occasion
           was
           ,
           my
           Adversaries
           calling
           for
           Grounds
           and
           Principles
           ;
           upon
           which
           I
           there
           say
           ,
           that
           I
           would
           give
           an
           account
           of
           the
           faith
           of
           Protestants
           in
           the
           way
           of
           Principles
           ,
           
           and
           of
           the
           reason
           of
           our
           rejecting
           their
           impositions
           .
           The
           first
           I
           undertook
           on
           two
           accounts
           .
           1.
           
           To
           shew
           that
           the
           Roman
           Churches
           Authority
           and
           Infallibility
           cannot
           be
           the
           Foundation
           of
           Christian
           faith
           ,
           
           and
           so
           we
           may
           be
           very
           good
           Christians
           without
           having
           any
           thing
           to
           do
           with
           the
           Church
           of
           Rome
           .
           2.
           
           That
           this
           might
           serve
           as
           a
           sufficient
           answer
           to
           a
           Book
           entituled
           
             Protestants
             without
             Principles
          
           .
           Which
           being
           in
           some
           part
           of
           it
           directed
           against
           me
           I
           had
           reason
           ,
           not
           only
           to
           lay
           down
           those
           Principles
           ,
           b●t
           to
           do
           it
           in
           such
           a
           manner
           as
           did
           most
           directly
           overthrow
           the
           principles
           of
           that
           Book
           .
        
         
           Which
           being
           only
           intimated
           there
           ,
           I
           must
           now
           to
           make
           my
           proceeding
           more
           clear
           and
           evident
           ,
           produce
           those
           assertions
           of
           
             E.
             W.
          
           for
           which
           mine
           were
           intended
           .
           
           In
           the
           first
           Chapter
           he
           designs
           to
           prove
           ,
           
             That
             all
             men
             must
             be
             infallible
             in
             the
             assent
             they
             give
             to
             matters
             of
             faith
             .
             For
             ,
          
           saith
           he
           ,
           
             If
             they
             disown
             such
             infallible
             believers
             ,
             they
             must
             joyntly
             deny
             all
             infallible
             faith
             :
          
           
           and
           a
           little
           after
           ,
           
             an
             Infallible
             verity
             revealed
             to
             us
             forcibly
             requires
             an
             answerable
             and
             correspondent
             infallible
             faith
             in
             us
             :
          
           and
           therefore
           he
           asserts
           
             a
             subjective
             Infallibility
             in
             true
             believers
             .
          
           And
           from
           hence
           he
           proves
           
             the
             necessity
             of
             Infallible
             teachers
          
           ;
           
           for
           
             infallible
             believers
             and
             infallible
             teachers
          
           ,
           
           he
           saith
           ,
           
             seem
             neer
             correlatives
          
           .
           In
           the
           second
           Chapter
           he
           saith
           ,
           
             he
             that
             hears
             an
             infallible
             teacher
             hath
             the
             Spirit
             of
             truth
             ,
          
           
           
             and
             he
             that
             hears
             not
             an
             infallible
             teacher
             wants
             this
             Spirit
             of
             truth
          
           ;
           by
           which
           he
           does
           not
           mean
           an
           infallible
           Revealer
           of
           the
           
           doctrine
           at
           first
           ;
           but
           the
           immediate
           teachers
           of
           the
           revealed
           doctrine
           ,
           
           for
           ,
           saith
           he
           ,
           
             no
             man
             can
             be
             a
             Heretick
             that
             denies
             the
             objective
             verities
             revealed
             in
             Gods
             word
             ,
             unless
             he
             be
             sure
             that
             his
             teacher
             reveals
             those
             verities
             infallibly
             .
          
           
           He
           proposes
           the
           objection
           of
           
             a
             Simplician
          
           ,
           as
           he
           calls
           him
           ,
           
             that
             he
             builds
             his
             faith
             and
             Religion
             ,
             not
             on
             any
             Preachers
             talk
             but
             on
             the
             objective
             verities
             revealed
             in
             Scripture
             :
          
           to
           which
           he
           answers
           ,
           
             that
             unless
             he
             first
             learn
             of
             some
             infallible
             Oracle
             ,
             the
             sense
             of
             Scripture
             in
             controverted
             places
             ,
             he
             can
             never
             arrive
             to
             the
             depth
             of
             Gods
             true
             meaning
             ,
             or
             derive
             infallible
             faith
             from
             those
             objective
             revealed
             Verities
             .
          
           He
           yet
           farther
           asserts
           ,
           
           
             that
             every
             Catechist
             ,
             or
             Preacher
             that
             hath
             a
             lawful
             mission
             ,
             and
             is
             sent
             by
             the
             infallible
             Church
             to
             teach
             Christs
             Sacred
             Doctrine
             ,
             if
             he
             Preach
             that
             doctrine
             which
             Christ
             and
             his
             Church
             approves
             of
             ,
             is
             then
             under
             that
             notion
             of
             a
             member
             conjoyned
             with
             an
             Infallible
             Church
             ,
             infallible
             in
             his
             teaching
             ▪
          
           and
           thence
           concludes
           ,
           
           
             that
             infallibility
             doth
             accompany
             both
             teachers
             and
             hearers
             :
             and
             from
             denying
             this
             Infallibility
             ,
          
           
           he
           saith
           ,
           
             follows
             an
             utter
             ruine
             of
             Christian
             Religion
             yea
             and
             of
             Scripture
             too
             .
          
           And
           afterwards
           he
           goes
           about
           to
           prove
           that
           no
           man
           can
           have
           any
           divine
           faith
           without
           infallibility
           in
           the
           proponent
           ;
           
           for
           ,
           faith
           he
           ,
           
             as
             long
             as
             the
             Infallibility
             
             of
             a
             Revelation
             stands
             remote
             from
             me
             for
             want
             of
             an
             undoubted
             application
             made
             by
             an
             infallible
             Proponent
             ,
             it
             can
             no
             more
             transfuse
             Certainty
             into
             Faith
             ,
             than
             Fire
             at
             a
             great
             distance
             ,
             warm
             .
          
           This
           is
           the
           sum
           of
           the
           Principles
           of
           that
           
             Metaphysical
             wit
          
           ;
           but
           sure
           a
           man
           must
           have
           his
           brains
           well
           confounded
           by
           
             School
             Divinity
          
           and
           hard
           words
           ,
           before
           he
           can
           have
           common
           sense
           little
           enough
           to
           think
           he
           understands
           them
           .
           But
           because
           I
           never
           loved
           to
           spend
           time
           in
           confuting
           a
           man
           ,
           who
           thinks
           himself
           the
           wiser
           for
           speaking
           things
           ,
           which
           neither
           he
           nor
           any
           one
           else
           can
           understand
           ;
           I
           rather
           chose
           in
           as
           short
           a
           way
           as
           I
           could
           ,
           to
           put
           together
           such
           Propositions
           ,
           as
           might
           give
           an
           account
           of
           
             Christian
             Faith
          
           without
           all
           this
           Iargon
           about
           Infallibility
           .
           In
           order
           to
           this
           ,
           I
           first
           laid
           down
           the
           Principles
           wherein
           all
           parties
           are
           agreed
           ;
           and
           then
           such
           Propositions
           as
           I
           supposed
           would
           sufficiently
           give
           an
           account
           of
           our
           faith
           ,
           without
           any
           necessity
           of
           such
           an
           infallibility
           as
           he
           makes
           necessary
           for
           the
           foundation
           of
           it
           .
        
         
           But
           for
           our
           clearer
           proceeding
           in
           an
           Argument
           of
           this
           importance
           ,
           
           it
           will
           be
           necessary
           to
           state
           and
           fix
           the
           notion
           of
           Infallibility
           before
           I
           come
           to
           particulars
           .
           
           For
           as
           it
           is
           used
           it
           seems
           to
           be
           a
           rare
           word
           for
           Iugglers
           in
           Divinity
           to
           play
           tricks
           with
           ;
           for
           sometimes
           they
           apply
           it
           to
           the
           object
           that
           is
           believed
           ,
           and
           call
           that
           
           
             infallibly
             true
          
           ;
           sometimes
           to
           the
           subject
           capable
           of
           believing
           ,
           and
           say
           persons
           ought
           to
           be
           
             infallibly
             certain
          
           that
           what
           they
           believe
           is
           
             infallibly
             true
          
           ;
           and
           sometimes
           to
           the
           means
           of
           conveying
           that
           infallible
           truth
           to
           the
           faculties
           of
           men
           ,
           and
           these
           they
           say
           must
           be
           infallible
           ,
           or
           else
           there
           can
           be
           no
           
             infallible
             certainty
          
           of
           any
           thing
           as
           
             infallbly
             true
          
           .
           But
           the
           subtilty
           of
           these
           things
           lies
           only
           in
           their
           obscurity
           ;
           and
           the
           School-man
           is
           spoiled
           when
           his
           talk
           is
           brought
           down
           out
           of
           the
           clouds
           to
           common
           sense
           :
           I
           will
           therefore
           trie
           to
           bring
           these
           things
           out
           of
           their
           terms
           to
           a
           plain
           meaning
           ;
           and
           surely
           we
           may
           speak
           and
           understand
           each
           other
           in
           these
           matters
           without
           this
           doubtful
           term
           of
           Infallibility
           .
           For
           if
           it
           signifies
           any
           thing
           ,
           we
           may
           make
           use
           of
           the
           thing
           it
           signif●es
           in
           stead
           of
           the
           word
           ,
           and
           by
           applying
           the
           thing
           signified
           by
           it
           ,
           to
           that
           which
           it
           is
           spoken
           of
           ,
           we
           shall
           soon
           discern
           how
           justly
           it
           is
           attributed
           to
           it
           .
           Infallibile
           is
           that
           which
           cannot
           be
           deceived
           ;
           now
           if
           no
           one
           will
           say
           ,
           That
           a
           
             proposition
             cannot
             be
             deceived
          
           ,
           it
           is
           absurd
           to
           say
           
             that
             it
             is
             infallibly
             true
          
           ;
           therefore
           the
           matters
           revealed
           considered
           
             as
             objective
             verities
          
           ,
           as
           our
           schoolman
           speaks
           ,
           are
           not
           capable
           of
           Infallibility
           ;
           which
           cannot
           belong
           to
           the
           truth
           proposed
           ,
           but
           to
           him
           that
           propounds
           or
           believes
           it
           .
           For
           
             to
             be
             deceived
          
           or
           
             not
             to
             be
             deceived
          
           ,
           are
           proper
           only
           to
           persons
           ;
           and
           the
           
           impossibility
           of
           being
           deceived
           does
           in
           truth
           belong
           only
           to
           an
           infinitely
           perfect
           understanding
           ;
           for
           what
           ever
           understanding
           is
           imperfect
           ,
           is
           of
           it self
           liable
           to
           errour
           and
           mistake
           .
           And
           yet
           an
           understanding
           liable
           to
           be
           deceived
           may
           not
           be
           deceived
           ,
           and
           be
           sure
           it
           is
           not
           .
           The
           highest
           assurance
           of
           not
           being
           deceived
           ,
           is
           from
           Gods
           revealing
           any
           thing
           to
           men
           ;
           for
           we
           know
           it
           impossible
           that
           God
           should
           be
           deceived
           ,
           or
           go
           about
           to
           deceive
           mankind
           in
           what
           he
           obliges
           them
           to
           believe
           as
           true
           .
           This
           then
           is
           granted
           ,
           that
           whatever
           any
           person
           speaks
           immediately
           from
           God
           ,
           he
           cannot
           be
           deceived
           in
           it
           ;
           but
           men
           may
           be
           deceived
           in
           thinking
           they
           speak
           from
           God
           when
           they
           do
           not
           .
           There
           is
           then
           no
           difficulty
           in
           the
           first
           ,
           that
           what
           ever
           persons
           are
           inspired
           by
           God
           are
           infallible
           in
           what
           they
           speak
           ;
           but
           the
           main
           difficulty
           is
           about
           the
           assurance
           which
           God
           gives
           to
           men
           that
           they
           are
           inspired
           .
           Two
           ways
           it
           may
           be
           conceived
           that
           men
           cannot
           be
           deceived
           in
           this
           matter
           .
           1.
           
           If
           God
           inspires
           every
           particular
           person
           with
           the
           belief
           of
           this
           ,
           and
           gives
           him
           such
           evidence
           thereof
           as
           cannot
           be
           false
           .
           2.
           
           Or
           if
           God
           shall
           inspire
           some
           persons
           in
           every
           Age
           to
           assure
           the
           World
           ,
           that
           those
           before
           them
           were
           inspired
           :
           but
           notwithstanding
           this
           ,
           particular
           persons
           may
           be
           deceived
           ,
           in
           believing
           those
           inspired
           who
           are
           not
           ;
           and
           to
           prevent
           this
           ,
           nothing
           can
           be
           sufficient
           but
           divine
           
           revelation
           to
           every
           particular
           person
           that
           he
           hath
           appointed
           those
           
             infallible
             Guides
          
           in
           his
           Church
           ,
           to
           assure
           men
           that
           he
           had
           at
           first
           setled
           his
           Church
           by
           persons
           that
           were
           infallible
           ;
           but
           then
           ,
           why
           might
           not
           such
           a
           particular
           Revelation
           assure
           men
           as
           well
           immediately
           that
           Christ
           and
           his
           holy
           Apostles
           were
           infallible
           ,
           as
           that
           the
           Guides
           of
           the
           present
           Church
           are
           infallible
           ?
           For
           it
           is
           unconceivable
           that
           persons
           should
           be
           more
           infallible
           in
           judging
           the
           Inspiration
           of
           the
           present
           Guides
           ,
           than
           of
           the
           first
           Founders
           of
           the
           Church
           .
           And
           supposing
           men
           not
           inspired
           ,
           they
           may
           be
           deceived
           in
           believing
           this
           infallibility
           of
           the
           present
           Church
           ,
           and
           if
           they
           may
           be
           deceived
           ,
           how
           can
           their
           Faith
           be
           infallible
           ?
           so
           that
           nothing
           can
           make
           the
           faith
           of
           particular
           persons
           infallible
           ,
           but
           private
           inspiration
           which
           must
           resolve
           all
           Faith
           into
           Enthusiasm
           and
           immediate
           revelation
           .
           And
           nothing
           can
           be
           more
           absurd
           than
           to
           say
           ,
           
             That
             there
             are
             infallible
             Believers
             without
             infallible
             Inspiration
          
           ;
           or
           
             that
             an
             infallible
             Proponent
             can
             transfuse
             infallibility
             into
             faith
             ,
          
           unless
           the
           infallibility
           of
           that
           Proponent
           be
           first
           made
           known
           to
           the
           Believer
           in
           such
           a
           way
           as
           he
           cannot
           be
           deceived
           in
           .
           For
           in
           matters
           of
           divine
           Revelation
           ,
           the
           main
           thing
           we
           are
           to
           enquire
           after
           ,
           is
           the
           infallibility
           of
           those
           who
           delivered
           this
           doctrine
           to
           the
           World.
           And
           although
           the
           reason
           of
           believing
           what
           God
           
           saith
           ,
           be
           his
           own
           infallibility
           ,
           which
           is
           natural
           and
           essential
           to
           him
           ;
           yet
           the
           reason
           of
           my
           assenting
           to
           this
           or
           that
           doctrine
           ,
           as
           coming
           from
           God
           ,
           must
           be
           an
           assurance
           that
           God
           hath
           secured
           those
           persons
           from
           mistake
           whom
           he
           hath
           imployed
           to
           make
           known
           the
           doctrine
           to
           the
           World.
           Those
           persons
           then
           whom
           God
           inspired
           ,
           are
           the
           
             Proponents
             of
             matters
             of
             faith
             to
             us
             :
          
           and
           if
           they
           give
           us
           sufficient
           reason
           to
           believe
           that
           they
           were
           inspired
           ,
           we
           are
           bound
           to
           believe
           them
           ,
           otherwise
           not
           .
           But
           to
           suppose
           that
           we
           cannot
           believe
           the
           first
           infallible
           Proponents
           ,
           unless
           there
           be
           such
           in
           every
           Age
           ,
           is
           to
           make
           more
           difficulties
           ,
           and
           to
           answer
           none
           .
           For
           then
           all
           my
           belief
           of
           the
           infallibility
           of
           the
           
             first
             Proponents
          
           ,
           must
           depend
           on
           the
           evidence
           which
           the
           
             present
             Guides
          
           of
           the
           Church
           give
           of
           their
           infallibility
           ,
           who
           yet
           cannot
           pretend
           to
           the
           same
           evidence
           which
           they
           had
           :
           and
           here
           is
           no
           difficulty
           answered
           ,
           for
           we
           are
           certainly
           bound
           as
           much
           to
           enquire
           into
           the
           reason
           of
           our
           believing
           the
           present
           Guides
           of
           the
           Church
           infallible
           ,
           as
           the
           Apostles
           :
           and
           if
           men
           cannot
           be
           infallible
           in
           believing
           the
           Apostles
           ,
           unless
           there
           be
           other
           infallible
           Proponents
           in
           every
           Age
           ,
           to
           assure
           them
           that
           the
           Apostles
           were
           inspired
           ,
           why
           must
           not
           the
           infallibility
           of
           these
           present
           Proponents
           be
           likewise
           so
           attested
           as
           well
           as
           of
           the
           Apostles
           ?
           and
           what
           undoubted
           application
           
           can
           be
           made
           of
           the
           Churches
           infallibility
           ,
           unless
           there
           be
           some
           other
           
             infallible
             Proponent
          
           still
           to
           
             transfuse
             certainty
             into
             my
             belief
          
           of
           that
           ,
           by
           vertue
           of
           which
           ,
           I
           must
           believe
           all
           other
           matters
           of
           Faith
           ,
           which
           is
           the
           
             Churches
             Infallibility
          
           ?
           So
           that
           the
           
             last
             Proponent
          
           must
           either
           be
           believed
           for
           himself
           without
           any
           further
           evidence
           ,
           and
           then
           the
           shorter
           way
           would
           be
           to
           believe
           the
           first
           so
           ,
           or
           else
           there
           will
           be
           an
           
             endless
             infallibility
          
           ;
           or
           at
           last
           all
           must
           be
           resolved
           into
           the
           Enthusiasm
           of
           every
           particular
           person
           ,
           if
           we
           do
           not
           rest
           satisfied
           with
           the
           
             rational
             evidence
          
           which
           those
           persons
           ,
           who
           were
           inspired
           by
           God
           ,
           did
           give
           to
           the
           World
           that
           they
           were
           sent
           by
           him
           :
           and
           then
           let
           the
           World
           judge
           whether
           Christ
           and
           his
           Apostles
           did
           not
           give
           stronger
           evidence
           that
           they
           were
           sent
           from
           God
           ,
           than
           the
           Pope
           or
           the
           Guides
           of
           the
           present
           Church
           do
           ?
           and
           if
           so
           ,
           whether
           i●
           be
           possible
           for
           men
           to
           do
           greater
           disse●vice
           to
           Christianity
           ,
           than
           to
           suspend
           our
           belief
           of
           the
           Inspiration
           of
           the
           Founders
           of
           the
           
             Christian
             Church
          
           ,
           on
           a
           thing
           ,
           at
           least
           ,
           far
           less
           evident
           than
           the
           thing
           to
           be
           believed
           by
           it
           is
           ?
           but
           in
           plain
           English
           ,
           on
           a
           thing
           notoriously
           false
           ;
           and
           only
           the
           arrogant
           pretence
           of
           an
           usurping
           Faction
           ,
           which
           thinks
           it
           easier
           boldly
           to
           say
           that
           it
           
             cannot
             be
             deceived
          
           ,
           than
           to
           defend
           it self
           against
           the
           just
           accusations
           both
           
             of
             deceiving
             ,
             and
             being
             deceived
             .
          
        
         
         
           These
           things
           being
           premised
           ,
           
           I
           now
           come
           to
           consider
           how
           far
           
             N.
             O.
          
           hath
           shewed
           the
           invalidity
           of
           the
           Principles
           laid
           down
           by
           me
           ,
           
           for
           the
           end
           for
           which
           I
           intended
           them
           .
           The
           design
           of
           them
           was
           to
           shew
           ,
           that
           we
           may
           have
           sufficient
           Certainty
           of
           our
           Faith
           ,
           without
           the
           Infallibility
           of
           the
           
             Roman
             Church
          
           ;
           the
           Answerer
           hath
           yielded
           some
           things
           and
           denied
           others
           .
           I
           shall
           therefore
           first
           lay
           down
           his
           Concessions
           ,
           and
           see
           of
           what
           force
           they
           are
           to
           the
           issue
           of
           this
           Controversie
           ,
           and
           then
           come
           fairly
           to
           debate
           the
           matters
           in
           difference
           between
           us
           .
        
         
           I.
           For
           his
           Concessions
           .
        
         
           1.
           
           He
           yields
           ,
           
             That
             there
             is
             no
             necessity
             at
             all
             of
             Infallibility
             under
             natural
             Religion
             :
          
           which
           was
           implied
           in
           the
           second
           and
           third
           Propositions
           which
           are
           granted
           by
           him
           .
        
         
           For
           in
           the
           second
           Proposition
           I
           assert
           ,
           
           That
           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
           ;
           else
           there
           could
           be
           no
           such
           thing
           as
           a
           Law
           of
           Nature
           ,
           or
           any
           Principles
           of
           Natutural
           Religion
           :
           which
           ,
           he
           saith
           ,
           
             may
             be
             granted
          
           .
        
         
           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
           .
           
             Let
             this
             be
             granted
          
           ,
           saith
           he
           .
           From
           whence
           it
           follows
           that
           we
           have
           sufficient
           certainty
           of
           the
           Principles
           of
           Natural
           Religion
           ,
           without
           any
           such
           thing
           as
           Infallibility
           .
        
         
           2.
           
           He
           yields
           ,
           
             That
             Reason
             is
             to
             be
             judge
             concerning
             divine
             Revelation
          
           ;
           which
           appears
           by
           the
           next
           Proposition
           .
        
         
           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
           .
           Of
           which
           ,
           he
           saith
           ,
           
             Let
             this
             also
             be
             granted
          
           .
        
         
           3.
           
           
             He
             yields
          
           ,
           That
           the
           Will
           of
           God
           may
           be
           sufficiently
           declared
           to
           men
           by
           writing
           ,
           for
           he
           grants
           
             the
             tenth
             Proposition
             ,
             which
             is
             this
             .
          
        
         
           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.
           This
           ,
           saith
           he
           ,
           
             is
             granted
          
           .
        
         
           4.
           
           
             He
             yields
          
           ,
           That
           the
           written
           will
           of
           God
           doth
           contain
           all
           things
           simply
           necessary
           to
           salvation
           .
           
             For
             in
             his
             consideration
             of
             the
             14.
             
             Proposition
             ,
          
           
           
             these
             are
             his
             words
          
           :
           Mean
           while
           as
           touching
           the
           Perfection
           of
           holy
           Scriptures
           ,
           Catholicks
           now
           ,
           as
           the
           holy
           Fathers
           anciently
           ,
           do
           grant
           that
           they
           contain
           all
           points
           ,
           which
           are
           simply
           necessary
           to
           be
           of
           all
           persons
           believed
           for
           attaining
           salvation
           .
        
         
           5.
           
           He
           yields
           ,
           
           
             That
             no
             person
             is
             infallibly
             certain
             of
             or
             in
             his
             Faith
             ,
             because
             the
             Proponent
             thereof
             is
             infallible
             ,
             unless
             he
             also
             certainly
             know
             ,
             or
             have
             infallible
             evidence
             that
             he
             is
             infallible
          
           ;
           only
           he
           adds
           ,
           
             That
             for
             begetting
             an
             infallible
             assent
             to
             the
             thing
             proposed
             ,
             it
             is
             sufficient
             if
             we
             have
             an
             infallible
             evidence
             either
             of
             the
             thing
             proposed
             ,
             or
             of
             the
             Proponent
             only
             .
          
           Which
           is
           all
           I
           desire
           as
           to
           this
           matter
           .
           But
           he
           quarrels
           with
           me
           for
           saying
           ,
           Proposition
           21.
           
           It
           is
           necessary
           therefore
           in
           order
           to
           an
           infallible
           assent
           ,
           that
           every
           particular
           person
           be
           infallibly
           assisted
           ,
           in
           judging
           of
           the
           matters
           proposed
           to
           be
           believed
           :
           Because
           ,
           saith
           he
           ,
           
             it
             is
             not
             necessary
             to
             have
             an
             infallible
             evidence
             of
             the
             truth
             of
             the
             things
             proposed
             ,
             i.
             e.
             from
             the
             internal
             principles
             that
             prove
             or
             demonstrate
             them
             ;
             but
             it
             is
             enough
             that
             he
             have
             
             an
             infallible
             or
             sufficiently
             certain
             evidence
             only
             of
             the
             infallibility
             of
             the
             external
             Proponent
             ▪
          
           Where
           there
           are
           two
           things
           to
           be
           taken
           notice
           of
           .
           1.
           
           That
           by
           the
           
             matters
             proposed
             to
             be
             believed
          
           ,
           he
           would
           seem
           to
           understand
           me
           only
           of
           the
           things
           that
           are
           to
           be
           believed
           by
           vertue
           of
           any
           Proponent
           supposed
           infallible
           ;
           whereas
           I
           meant
           it
           of
           all
           such
           things
           to
           which
           
             an
             infallible
             assent
          
           is
           required
           ,
           and
           chiefly
           of
           that
           by
           which
           we
           are
           to
           believe
           the
           things
           revealed
           ;
           as
           for
           instance
           ,
           
             that
             the
             Church
             is
             infallible
          
           ,
           is
           in
           the
           first
           place
           to
           be
           believed
           upon
           their
           principles
           ,
           and
           either
           an
           
             infallible
             assent
          
           is
           required
           to
           this
           or
           not
           ;
           if
           not
           ,
           then
           
             infallibility
             is
             not
             necessary
             to
             faith
          
           ;
           if
           it
           be
           ,
           then
           this
           infallible
           assent
           must
           be
           built
           on
           an
           infallibility
           antecedent
           to
           that
           of
           the
           Church
           ;
           and
           then
           my
           consequence
           necessarily
           follows
           ,
           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
           .
        
         
           2.
           
           That
           he
           explains
           
             infallible
             evidence
          
           by
           that
           which
           is
           
             sufficiently
             certain
          
           ,
           which
           is
           meer
           shuffling
           :
           for
           he
           knows
           well
           enough
           that
           we
           contend
           for
           
             sufficiently
             certain
             evidence
          
           as
           much
           as
           they
           ;
           our
           only
           Question
           is
           about
           infallibility
           ,
           whether
           that
           be
           necessary
           or
           no
           ?
           If
           
             sufficiently
             certain
             evidence
          
           will
           serve
           for
           
           the
           Churches
           Infallibility
           ,
           why
           may
           it
           not
           for
           the
           Scriptures
           ,
           or
           any
           matters
           of
           Faith
           contained
           therein
           ?
           If
           they
           mean
           no
           more
           by
           Infallibility
           but
           
             sufficient
             certainty
          
           ,
           why
           do
           they
           make
           so
           great
           a
           noise
           about
           it
           ,
           as
           though
           there
           could
           be
           no
           Faith
           and
           we
           no
           Christians
           without
           Infallibility
           ?
           when
           we
           all
           say
           that
           the
           matters
           of
           Faith
           have
           
             sufficient
             certainty
          
           ,
           nay
           the
           highest
           which
           such
           things
           are
           capable
           of
           .
           Is
           
             infallible
             Faith
          
           come
           to
           be
           
             sufficiently
             certain
          
           only
           ?
           for
           all
           that
           I
           know
           an
           infallible
           Pope
           may
           by
           such
           another
           explication
           become
           like
           one
           of
           us
           .
        
         
           6.
           
           He
           yields
           ,
           
             That
             a
             right
             and
             saving
             faith
             may
             be
             without
             any
             infallible
             assurance
             concerning
             the
             Churches
             Infallibility
             .
             Which
             ,
          
           he
           saith
           ,
           
           
             is
             abundantly
             declared
             by
             Catholick
             Writers
             .
          
           I
           only
           desire
           to
           know
           ,
           why
           a
           like
           right
           and
           saving
           faith
           may
           not
           be
           had
           concerning
           the
           Scriptures
           ,
           without
           their
           Churches
           infallibility
           ?
           For
           from
           hence
           it
           follows
           ,
           that
           an
           
             infallible
             assent
          
           is
           not
           requisite
           to
           saving
           faith
           ;
           directly
           contrary
           to
           my
           former
           Adversary
           
             E.
             W.
          
           for
           one
           saith
           ,
           
             it
             is
             necessary
             to
             faith
          
           ,
           and
           the
           other
           ,
           
             that
             it
             is
             not
          
           .
           But
           above
           all
           ,
           how
           will
           he
           ever
           answer
           this
           to
           Mr.
           
             I.
             S.
          
           who
           hath
           written
           a
           whole
           Book
           purposely
           against
           this
           Principle
           ,
           as
           impious
           and
           atheistical
           ?
           Methinks
           this
           way
           of
           defending
           the
           main
           foundation
           of
           their
           Faith
           by
           Principles
           so
           directly
           
           contradicting
           one
           another
           looks
           a
           little
           scandalously
           ,
           and
           brings
           an
           odd
           suspition
           upon
           their
           Cause
           ,
           as
           if
           it
           were
           very
           hard
           to
           be
           made
           good
           ,
           when
           our
           Adversaries
           cannot
           agree
           by
           which
           of
           two
           quite
           contrary
           Principles
           it
           was
           best
           be
           maintained
           .
        
         
           7.
           
           He
           yields
           ,
           
           
             That
             the
             utmost
             assurance
             a
             man
             can
             have
             of
             the
             Churches
             Infallibility
             ,
             is
             only
             moral
          
           ;
           but
           to
           make
           it
           up
           ,
           he
           calls
           it
           a
           
             moral
             infallibility
          
           ;
           which
           ,
           how
           strangely
           soever
           it
           sounds
           ,
           yet
           his
           meaning
           is
           good
           ;
           for
           it
           is
           such
           an
           infallibility
           ,
           as
           is
           not
           infallibility
           .
           Hath
           the
           dispute
           been
           thus
           long
           among
           us
           ,
           whether
           infallibility
           be
           necessary
           or
           no
           to
           faith
           ,
           and
           now
           at
           last
           one
           comes
           and
           tells
           us
           ,
           Yes
           surely
           ,
           a
           
             moral
             infallibility
          
           is
           necessary
           .
           I
           have
           heard
           of
           a
           ho●
           dispute
           between
           two
           Gentlemen
           about
           Transubstantiation
           ,
           very
           earnest
           they
           were
           on
           both
           sides
           ;
           at
           last
           another
           falls
           into
           their
           company
           and
           asked
           them
           what
           it
           was
           they
           were
           about
           ;
           they
           told
           him
           Transubstantiation
           :
           very
           well
           ,
           said
           he
           ,
           but
           I
           pray
           tell
           me
           what
           you
           mean
           by
           it
           ;
           one
           said
           it
           was
           standing
           at
           the
           Eucharist
           ,
           and
           the
           other
           kneeling
           .
           Much
           such
           another
           explication
           is
           this
           here
           of
           Infallibility
           ,
           only
           this
           is
           somewhat
           worse
           ,
           for
           it
           is
           joyning
           two
           words
           together
           which
           destroy
           each
           other
           ;
           for
           if
           it
           be
           only
           
             moral
             Certainty
          
           ,
           it
           is
           not
           infallible
           ;
           if
           it
           be
           infallible
           ,
           it
           cannot
           be
           barely
           moral
           .
           I
           expect
           to
           hear
           shortly
           of
           an
           accidental
           
           Transubstantiation
           ,
           a
           co-ordinate
           Supremacy
           ,
           as
           well
           as
           a
           
             moral
             Infallibility
          
           .
           But
           we
           are
           to
           suppose
           that
           by
           Infallibility
           he
           means
           no
           more
           than
           Certainty
           ,
           because
           he
           explains
           it
           
             by
             the
             Certainty
             of
             universal
             Tradition
             :
          
           this
           were
           well
           enough
           ,
           if
           in
           the
           precedent
           Page
           he
           had
           not
           said
           ,
           
           
             That
             a
             particular
             person
             may
             be
             infallible
             in
             the
             assent
             he
             gives
             to
             some
             matter
             proposed
             ,
          
           viz.
           
             to
             this
             ,
             that
             the
             Church
             is
             infallible
          
           ;
           I
           would
           fain
           understand
           what
           this
           
             infallible
             assent
          
           is
           grounded
           upon
           ,
           and
           if
           the
           evidence
           be
           only
           
             sufficiently
             or
             morally
             infallible
          
           ,
           which
           are
           his
           own
           terms
           ,
           how
           the
           assent
           which
           is
           built
           upon
           it
           ,
           comes
           to
           be
           more
           than
           so
           .
           It
           is
           very
           pleasant
           to
           observe
           how
           Mr.
           Cressey
           ,
           and
           some
           other
           late
           Writers
           of
           their
           Church
           are
           perplexed
           about
           this
           word
           Infallibility
           ,
           as
           if
           they
           had
           a
           Wolf
           by
           the
           ears
           ,
           they
           cannot
           tell
           how
           to
           hold
           it
           ,
           and
           they
           are
           afraid
           to
           let
           it
           go
           .
           And
           very
           loth
           is
           is
           our
           
             N.
             O.
          
           to
           part
           with
           the
           sound
           of
           Infallibility
           ,
           although
           his
           own
           Concessions
           perfectly
           overthrow
           it
           ,
           as
           will
           yet
           further
           appear
           by
           this
           last
           ,
           viz.
           
        
         
           8.
           
           
             That
             moral
             Certainty
             is
             a
             sufficient
             foundation
             for
             Faith.
          
           This
           will
           appear
           by
           my
           27.
           
           
           Proposition
           ,
           which
           is
           this
           :
           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
           firm
           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
           .
           
           To
           which
           he
           saith
           ,
           
             This
             Principle
             is
             granted
             ,
             if
             importing
             only
             that
             Christians
             have
             or
             may
             have
             a
             sufficiently
             certain
             and
             infallible
             evidence
             of
             the
             truth
             of
             their
             Christianity
             .
          
           Whereby
           it
           is
           plain
           that
           though
           he
           useth
           the
           term
           infallible
           ,
           yet
           he
           means
           no
           more
           than
           I
           do
           ,
           or
           else
           he
           ought
           not
           to
           have
           brought
           that
           as
           an
           explication
           of
           my
           principle
           which
           is
           contrary
           to
           it
           ,
           as
           in
           this
           Controversie
           ,
           
             Moral
             Certainty
          
           is
           opposed
           to
           strict
           demonstration
           and
           Infallibility
           .
           But
           if
           he
           by
           infallibility
           means
           only
           
             sufficient
             certainty
          
           ,
           I
           shall
           be
           content
           for
           quietness
           sake
           ,
           that
           he
           shall
           call
           it
           Infallibility
           ,
           if
           he
           pleases
           .
           And
           that
           he
           can
           mean
           no
           more
           by
           it
           ,
           appears
           not
           only
           by
           what
           he
           hath
           said
           before
           ,
           but
           by
           what
           he
           saith
           afterwards
           in
           these
           words
           .
           
           
             A
             Natural
             or
             Moral
             Certainty
             (
             though
             not
             such
             a
             one
             as
             cannot
             possibly
             be
             false
             ,
             but
             which
             according
             to
             the
             Laws
             of
             Nature
             and
             the
             common
             manners
             and
             experience
             of
             Men
             is
             not
             false
             )
             is
             sufficient
             on
             
             which
             to
             ground
             such
             a
             faith
             as
             God
             requires
             of
             us
             ;
             in
             respect
             of
             that
             Certainty
             which
             can
             be
             derived
             from
             humane
             sense
             or
             reason
             ,
             and
             which
             serves
             for
             an
             introductive
             to
             the
             reliance
             of
             this
             our
             faith
             upon
             such
             Revelation
             as
             is
             believed
             by
             us
             divine
             ;
             and
             which
             if
             divine
             ,
             we
             know
             is
             not
             possibly
             fallible
             ;
             In
             respect
             of
             its
             relying
             on
             which
             Revelation
             ,
             an
             infallible
             object
             ,
             and
             not
             for
             an
             Infallible
             Certainty
             as
             to
             the
             subject
             ,
             it
             is
             that
             this
             our
             Faith
             is
             denominated
             a
             Divine
             Faith.
             Now
             this
             Natural
             or
             Moral
             Certainty
             is
             thought
             sufficient
             for
             the
             first
             rational
             Introductive
             and
             Security
             of
             our
             Faith
             ,
             not
             only
             by
             the
             Doctor
             in
             his
             27.
             
             Principle
             ,
             but
             also
             by
             Catholick
             Divines
             in
             their
             Discourses
             of
             the
             Prudential
             Motives
             .
          
           Very
           well
           said
           ,
           and
           I
           were
           a
           very
           disingenuous
           man
           ,
           if
           I
           should
           not
           heartily
           thank
           him
           for
           so
           free
           a
           Confession
           ,
           by
           which
           ,
           if
           I
           understand
           any
           thing
           ,
           he
           very
           fairly
           gives
           up
           the
           Cause
           of
           Infallibility
           ,
           as
           to
           the
           necessity
           of
           it
           in
           order
           to
           Faith
           :
           As
           will
           easily
           appear
           by
           the
           managing
           of
           it
           ,
           so
           far
           as
           I
           have
           been
           concerned
           in
           it
           .
           It
           is
           evident
           to
           any
           one
           that
           will
           cast
           an
           eye
           on
           the
           Controversie
           of
           Infallibility
           ,
           between
           the
           Arch-bishop
           and
           his
           Adversaries
           ,
           that
           it
           was
           raised
           on
           this
           account
           ,
           because
           those
           of
           the
           Church
           of
           Rome
           asserted
           ,
           that
           the
           Infallible
           Testimony
           of
           the
           Church
           was
           necessary
           in
           order
           to
           the
           believing
           the
           Scriptures
           to
           be
           the
           
           Word
           of
           God
           :
           and
           so
           much
           is
           endeavoured
           to
           be
           defended
           by
           him
           who
           pretended
           to
           answer
           my
           Lord
           of
           Canterburies
           Book
           ,
           who
           goes
           upon
           this
           Principle
           ,
           
             That
             this
             is
             to
             be
             believed
             with
             a
             divine
             Faith
             ,
             and
             a
             divine
             Faith
             must
             be
             built
             upon
             an
             infallible
             Testimony
          
           ;
           the
           falsehood
           of
           which
           ,
           I
           at
           large
           shewed
           in
           the
           Discourse
           of
           the
           Resolution
           of
           Faith.
           Since
           the
           publishing
           whereof
           ,
           the
           Metaphysical
           Gentleman
           before
           mentioned
           ,
           pretended
           to
           answer
           that
           part
           of
           it
           which
           concerns
           Infallibility
           and
           
             Moral
             Certainty
          
           .
           Some
           of
           his
           assertions
           I
           have
           laid
           down
           already
           ,
           as
           contrary
           to
           this
           of
           
             N.
             O.
          
           as
           may
           be
           ;
           for
           he
           not
           only
           asserts
           the
           necessity
           of
           
             Infallibility
             for
             a
             foundation
             of
             Christian
             Faith
             ,
          
           but
           spends
           some
           Chapters
           in
           rambling
           talk
           against
           
             Moral
             Certainty
          
           .
           The
           Title
           of
           one
           of
           which
           is
           ,
           
           
             Faith
             only
             Morally
             Certain
             is
             no
             Faith.
          
           I
           desire
           
             N.
             O.
          
           and
           
             E.
             W.
          
           to
           agree
           better
           before
           they
           goe
           abo●●
           to
           confute
           me
           ;
           and
           to
           what
           purpose
           should●
           trouble
           my self
           with
           answering
           a
           man
           who●
           Principles
           the
           more
           ingenuous
           of
           their
           ow●
           Party
           disown
           ,
           as
           well
           as
           we
           ?
           For
           not
           on●●
           
             N.
             O.
          
           here
           makes
           
             Moral
             Certainty
             a
             sufficien●
             ground
             for
             Divine
             Faith
             ,
          
           
           but
           the
           
             Guide
             1●
             Controversies
          
           ,
           another
           of
           my
           Adversaries
           ,
           a●serts
           the
           same
           ,
           when
           he
           saith
           ,
           
             And
             indee●
             from
             what
             is
             said
             formerly
             ,
             that
             a
             Divine
             Faith
             may
             be
             had
             by
             those
             who
             have
             had
             〈◊〉
             
             extrinsecal
             even
             morally
             infallible
          
           (
           I
           see
           now
           from
           whom
           
             N.
             O.
          
           learnt
           these
           terms
           )
           
             motive
             thereof
             ,
             it
             follows
             that
             Divine
             Faith
             doth
             not
             resolve
             into
             such
             motives
             either
             as
             the
             formal
             cause
             ,
             or
             always
             as
             the
             applicative
             introductive
             ,
             or
             condition
             of
             this
             divine
             faith
             .
          
           And
           a
           little
           after
           ,
           
           
             That
             it
             is
             not
             necessary
             that
             such
             Faith
             always
             should
             have
             an
             external
             rationally
             infallible
             ground
             or
             motive
             thereto
             (
             whether
             Church
             Authority
             or
             any
             other
             )
             on
             his
             part
             that
             so
             believes
             .
          
           By
           these
           concessions
           it
           appears
           that
           the
           cause
           of
           Infallibility
           ,
           as
           far
           as
           it
           concerns
           the
           necessity
           of
           it
           in
           order
           to
           Faith
           ,
           is
           clearly
           given
           up
           by
           these
           persons
           ;
           and
           if
           others
           be
           still
           of
           another
           mind
           among
           them
           ,
           I
           leave
           them
           to
           dispute
           it
           among
           themselves
           .
        
         
           Thus
           far
           then
           we
           are
           agreed
           ;
           
           I
           now
           come
           to
           consider
           where
           the
           controversie
           still
           remains
           ,
           
           and
           why
           the
           rest
           of
           my
           Principles
           may
           not
           pass
           as
           well
           as
           these
           .
           In
           order
           to
           this
           ,
           I
           must
           ,
           by
           taking
           a
           view
           of
           his
           several
           exceptions
           and
           answers
           ,
           draw
           together
           a
           Scheme
           of
           those
           Principles
           which
           he
           sets
           up
           in
           opposition
           to
           mine
           ;
           and
           if
           I
           do
           not
           very
           much
           mistake
           ,
           they
           may
           be
           reduced
           to
           these
           three
           .
        
         
           1.
           
           That
           God
           hath
           given
           an
           infallible
           assistance
           to
           the
           Guides
           of
           the
           Church
           in
           all
           Ages
           of
           it
           ,
           for
           the
           direction
           of
           those
           who
           live
           in
           it
           .
        
         
           2.
           
           That
           without
           this
           infallible
           assistance
           
           there
           can
           be
           no
           certainty
           of
           the
           sense
           of
           Scripture
           .
        
         
           3.
           
           That
           all
           the
           Arguments
           which
           overthrow
           the
           Churches
           Infallibility
           ;
           do
           destroy
           the
           Churches
           Authority
           .
        
         
           These
           ,
           as
           far
           as
           I
           can
           perceive
           ,
           contain
           the
           whole
           force
           of
           his
           Considerations
           ;
           and
           in
           the
           examination
           of
           these
           the
           remaining
           discourse
           must
           be
           spent
           ;
           In
           which
           I
           shall
           have
           occasion
           to
           take
           notice
           of
           whatever
           is
           material
           in
           his
           Book
           .
        
         
           1.
           
           The
           main
           controversie
           is
           ,
           whether
           God
           hath
           given
           an
           infallible
           assistance
           to
           the
           Guides
           of
           the
           Church
           in
           all
           Ages
           ,
           for
           the
           conduct
           of
           those
           who
           live
           in
           it
           ?
           For
           if
           he
           hath
           not
           ,
           my
           Adversary
           cannot
           deny
           ,
           but
           the
           Principles
           laid
           down
           by
           me
           must
           hold
           .
           For
           in
           case
           there
           be
           no
           infallibility
           in
           the
           Guides
           of
           the
           Church
           ,
           every
           one
           must
           be
           left
           to
           the
           use
           of
           his
           own
           understanding
           ,
           proceeding
           in
           the
           best
           manner
           ,
           to
           find
           out
           what
           the
           Will
           of
           God
           is
           in
           order
           to
           salvation
           .
           We
           do
           not
           now
           dispute
           concerning
           the
           best
           helps
           for
           a
           person
           to
           make
           use
           of
           in
           a
           matter
           of
           this
           nature
           ;
           but
           the
           Q●estion
           is
           ,
           whether
           a
           man
           ought
           to
           resign
           his
           own
           judgement
           to
           that
           of
           the
           Church
           ,
           which
           pretends
           to
           be
           infallible
           as
           to
           all
           necessaries
           for
           salvation
           ?
           or
           supposing
           no
           such
           infallibility
           ,
           whether
           a
           person
           using
           his
           Faculties
           in
           the
           best
           manner
           about
           the
           sense
           of
           Scriptures
           ,
           with
           the
           helps
           of
           
           divine
           Grace
           ,
           may
           not
           have
           sufficient
           certainty
           thereby
           what
           things
           are
           required
           of
           him
           in
           order
           to
           happiness
           ?
           Hereby
           I
           exclude
           nothing
           that
           may
           tend
           to
           the
           right
           use
           of
           a
           mans
           understanding
           in
           these
           things
           ,
           whether
           it
           be
           the
           direction
           of
           Pastors
           ;
           the
           decrees
           of
           Councils
           ,
           the
           sense
           of
           the
           Primitive
           Church
           ,
           or
           the
           care
           ,
           industry
           ,
           and
           sincerity
           of
           the
           Enquirer
           ;
           but
           supposing
           all
           these
           ,
           whether
           by
           not
           believing
           the
           Guides
           of
           the
           Church
           to
           be
           infallible
           ,
           
             the
             foundation
             of
             this
             persons
             faith
             can
             be
             nothing
             else
             but
             a
             trembling
             Quicks
             and
             ,
          
           as
           
             N.
             O.
          
           speaks
           in
           his
           Preface
           ;
           only
           from
           the
           supposing
           
             an
             errability
             in
             the
             Guides
             of
             Gods
             Church
             .
          
           And
           a
           little
           after
           he
           lays
           down
           that
           as
           his
           fundamental
           Principle
           ,
           
             that
             the
             only
             certain
             way
             not
             to
             be
             misled
             ,
             will
             be
             the
             submitting
             our
             internal
             assent
             and
             belief
             to
             Church
             Authority
          
           ;
           or
           as
           he
           elsewhere
           speaks
           ,
           
             to
             the
             infallible
             Guideship
             of
             Church
             Gover●ors
             .
          
           
           Here
           then
           two
           Questions
           necessarily
           arise
           :
           1.
           
           Whether
           there
           can
           be
           no
           certainty
           of
           Faith
           without
           this
           infallibility
           ?
           2.
           
           What
           certainty
           there
           is
           of
           this
           infallibility
           ?
        
         
           1.
           
           Whether
           there
           can
           be
           no
           certainty
           of
           Faith
           without
           Infallibility
           in
           the
           Guides
           of
           the
           Church
           ,
           and
           submitting
           our
           internal
           assent
           and
           belief
           to
           them
           ?
           For
           the
           clearing
           of
           this
           we
           must
           consider
           what
           things
           are
           agreed
           upon
           between
           us
           ,
           that
           by
           them
           we
           may
           
           proceed
           to
           the
           resolution
           of
           this
           Question
           .
        
         
           1.
           
           It
           is
           I
           suppose
           agreed
           ,
           That
           every
           man
           hath
           in
           him
           a
           faculty
           of
           discerning
           of
           truth
           and
           falshood
           .
        
         
           2.
           
           That
           this
           Faculty
           must
           be
           used
           at
           least
           in
           the
           choice
           of
           infallible
           Guide
           ;
           for
           otherwise
           a
           man
           must
           be
           abused
           with
           every
           pretence
           of
           Infallibility
           ,
           and
           
             George
             Fox
          
           may
           as
           well
           be
           followed
           as
           the
           Pope
           of
           Rome
           ;
           and
           to
           what
           purpose
           are
           all
           prudential
           motives
           and
           arguments
           for
           Infallibility
           ,
           if
           a
           man
           must
           not
           judge
           whether
           they
           be
           good
           or
           no
           ,
           
             i.
             e.
          
           sufficient
           to
           prove
           the
           thing
           ?
        
         
           3.
           
           That
           God
           is
           not
           wanting
           in
           necessaries
           to
           the
           salvation
           of
           mankind
           .
        
         
           4.
           
           That
           the
           Books
           of
           Scripture
           received
           on
           both
           sides
           do
           contain
           in
           them
           the
           Will
           of
           God
           in
           order
           to
           salvation
           .
        
         
           5.
           
           That
           all
           things
           simply
           necessary
           to
           salvation
           are
           contained
           therein
           ,
           which
           is
           a
           concession
           mentioned
           before
           .
        
         
           These
           things
           being
           supposed
           ,
           
           the
           Question
           now
           is
           ,
           
           Whether
           a
           person
           not
           relying
           on
           the
           infallibility
           of
           a
           Church
           ,
           may
           not
           be
           certain
           of
           those
           things
           which
           are
           contained
           in
           those
           Books
           in
           order
           to
           Salvation
           ?
           For
           of
           those
           ou●
           present
           enquiry
           is
           ,
           and
           not
           about
           the
           sense
           of
           the
           more
           difficult
           and
           controverted
           places
           ;
           and
           if
           we
           can
           make
           it
           appear
           that
           men
           may
           be
           certain
           
           as
           to
           matters
           of
           salvation
           without
           infallibility
           ,
           let
           them
           prove
           (
           if
           they
           can
           )
           the
           necessity
           of
           infallibility
           for
           things
           which
           are
           not
           necessary
           to
           salvation
           .
           But
           of
           the
           sense
           of
           Scripture
           in
           those
           things
           afterwards
           ;
           I
           now
           enquire
           into
           the
           certainty
           men
           may
           attain
           to
           ,
           of
           
             the
             necessaries
             to
             salvation
             in
             Scripture
             :
          
           and
           concerning
           this
           ,
           I
           laid
           down
           this
           Proposition
           .
        
         
           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
           assistance
           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
           .
        
         
           
             This
             Principle
          
           ,
           
           he
           saith
           ,
           
             is
             unsound
          
           ;
           which
           ,
           if
           he
           can
           prove
           ,
           I
           may
           have
           more
           reason
           to
           question
           it
           than
           I
           yet
           have
           .
           And
           I
           assure
           him
           I
           expect
           no
           mean
           proofs
           to
           shake
           my
           belief
           of
           a
           principle
           of
           so
           great
           importance
           to
           the
           Christian
           Religion
           .
           For
           it
           being
           granted
           by
           him
           ,
           
             that
             all
             things
             simply
             necessary
             to
             salvation
             ,
             are
             contained
             in
             the
             Books
             of
             Scripture
             ,
          
           I
           desire
           to
           know
           whether
           
             things
             simply
             necessary
          
           
           ought
           not
           to
           be
           delivered
           with
           greater
           plainness
           than
           things
           which
           are
           not
           so
           ?
           Whether
           God
           appointing
           the
           Evangelists
           and
           Apostles
           to
           write
           these
           things
           ,
           did
           not
           intend
           that
           they
           should
           be
           so
           expressed
           as
           they
           might
           most
           easily
           be
           understood
           ?
           Whether
           our
           Saviours
           own
           Sermons
           vere
           capable
           of
           being
           understood
           by
           those
           who
           heard
           them
           ,
           without
           some
           infallible
           Interpreter
           ?
           Whether
           the
           Evangelists
           did
           not
           faithfully
           deliver
           our
           Saviours
           Doctrine
           ?
           If
           they
           did
           ,
           how
           that
           comes
           to
           be
           obscure
           now
           ,
           which
           was
           plain
           then
           ?
           so
           that
           either
           Christ
           himself
           must
           be
           charged
           with
           not
           speaking
           the
           Will
           of
           God
           plainly
           ,
           or
           the
           Evangelists
           cannot
           be
           charged
           with
           not
           expressing
           it
           so
           .
           There
           are
           no
           other
           Books
           in
           the
           World
           that
           I
           know
           of
           ,
           that
           need
           an
           infallible
           Interpreter
           :
           and
           we
           can
           tell
           certainly
           enough
           what
           any
           other
           Religion
           requires
           ,
           supposing
           it
           to
           be
           written
           in
           the
           same
           way
           that
           the
           Christian
           is
           :
           Is
           it
           not
           possible
           for
           a
           man
           to
           be
           certain
           what
           the
           Law
           of
           Moses
           required
           of
           the
           People
           of
           Israel
           ,
           by
           reading
           the
           Books
           of
           that
           Law
           ,
           without
           some
           infallible
           Guides
           ▪
           Do
           the
           ten
           Commandments
           need
           an
           
             Infallible
             Comment
          
           ?
           Or
           can
           we
           have
           now
           no
           certainty
           of
           the
           meaning
           of
           the
           
             Levitical
             Law
          
           ,
           because
           there
           is
           no
           High-priest
           or
           Sanhedrin
           to
           explain
           it
           ?
           And
           if
           it
           be
           possible
           to
           understand
           the
           necessaries
           of
           that
           dark
           dispensation
           in
           comparison
           
           with
           the
           Gospel
           ,
           are
           o●r
           eyes
           now
           blinded
           with
           too
           much
           light
           ?
           Is
           not
           Christianity
           therefore
           highly
           recommended
           to
           us
           in
           the
           New
           Testament
           ,
           because
           of
           the
           clearness
           and
           perspicuity
           wherein
           the
           Doctrines
           and
           Precepts
           thereof
           are
           delivered
           ?
           And
           yet
           after
           all
           this
           ,
           cannot
           the
           most
           necessary
           parts
           of
           it
           ,
           he
           understood
           by
           those
           who
           sincerely
           endeavour
           to
           understand
           them
           ?
           By
           which
           sincere
           endeavour
           we
           are
           so
           far
           from
           excluding
           any
           useful
           helps
           ,
           that
           we
           always
           suppose
           them
           .
           The
           s●m
           then
           of
           what
           he
           is
           to
           confute
           ,
           is
           this
           ▪
           that
           although
           the
           Apostles
           and
           Evangelists
           did
           deliver
           the
           Mind
           of
           God
           to
           the
           World
           in
           their
           Writings
           ,
           in
           order
           to
           the
           salvation
           of
           Mankind
           ,
           although
           they
           were
           inspired
           by
           an
           infinite
           Wisdom
           for
           this
           end
           ,
           although
           all
           things
           simply
           necessary
           to
           Salvation
           are
           contained
           in
           their
           Writings
           ,
           although
           a
           Person
           useth
           his
           sincere
           endeavour
           by
           all
           Moral
           helps
           ,
           and
           the
           Divine
           Grace
           assisting
           him
           to
           find
           out
           in
           these
           Writings
           the
           things
           necessary
           to
           Salvation
           ,
           yet
           after
           all
           he
           cannot
           certainly
           understand
           the
           meaning
           of
           them
           .
           Which
           to
           me
           appears
           so
           absurd
           and
           monstrous
           a
           Doctrine
           ,
           so
           contrary
           to
           the
           honour
           of
           the
           Scriptures
           and
           the
           design
           of
           Christianity
           ,
           that
           if
           I
           had
           a
           mind
           to
           disparage
           it
           ,
           I
           would
           begin
           with
           this
           and
           end
           with
           Transubstantiation
           .
           For
           in
           earnest
           Sir
           ,
           did
           not
           our
           Saviour
           speak
           intelligibly
           in
           matte●s
           of
           
           so
           great
           importance
           to
           the
           Salvation
           of
           Mankind
           ?
           Did
           he
           not
           declare
           all
           that
           was
           necessary
           for
           that
           end
           ,
           in
           his
           many
           admirable
           discourses
           ?
           Did
           not
           the
           Evangelists
           record
           his
           words
           and
           actions
           in
           writing
           ,
           and
           that
           as
           one
           of
           them
           saith
           expresly
           ,
           
             That
             we
             might
             believe
             that
             Iesus
             is
             the
             Christ
             ,
          
           
           
             the
             Son
             of
             God
             ,
             and
             that
             believing
             we
             might
             have
             life
             through
             his
             name
             ?
          
           And
           after
           all
           this
           ,
           cannot
           we
           understand
           so
           much
           as
           the
           common
           necessaries
           to
           salvation
           by
           the
           greatest
           and
           most
           sincere
           endeavour
           for
           that
           end
           ?
           But
           it
           is
           time
           now
           to
           consider
           his
           exceptions
           against
           this
           Principle
           :
           which
           are
           these
           .
        
         
           1.
           
           
             That
             God
             may
             reveal
             his
             mind
             so
             in
             Scripture
             as
             that
             in
             many
             things
             it
             may
             be
             clear
             only
             to
             some
             persons
             more
             versed
             in
             the
             Scriptures
             ,
          
           
           
             and
             in
             the
             Churches
             Traditional
             sense
             of
             them
             ,
             and
             more
             assisted
             from
             above
             according
             to
             their
             imployment
             ;
             which
             persons
             he
             hath
             appointed
             to
             instruct
             the
             rest
             .
          
           But
           what
           is
           all
           this
           to
           our
           purpose
           ?
           our
           Question
           is
           not
           about
           
             may
             be
             's
          
           ,
           and
           possibilities
           of
           things
           ,
           but
           it
           is
           taken
           for
           granted
           on
           both
           sides
           ,
           that
           God
           hath
           revealed
           his
           mind
           in
           writing
           ;
           therefore
           he
           need
           not
           make
           the
           supposition
           of
           
             no
             writings
             at
             all
          
           ,
           
           as
           he
           doth
           afterwards
           :
           the
           Question
           is
           ,
           Whether
           these
           Writings
           being
           allowed
           
           for
           divine
           revelations
           of
           the
           Will
           of
           God
           ,
           he
           hath
           expressed
           the
           necessaries
           to
           salvation
           clearly
           therein
           or
           not
           ?
           That
           God
           may
           delivers
           his
           mind
           obscurely
           in
           many
           things
           ,
           is
           no
           question
           ;
           nor
           that
           he
           may
           inspire
           persons
           to
           unfold
           his
           mind
           ,
           where
           it
           is
           obscure
           ;
           but
           our
           question
           is
           ,
           whether
           or
           no
           these
           Writings
           being
           acknowledged
           to
           contain
           the
           Will
           of
           God
           ,
           it
           be
           agreeable
           with
           the
           nature
           of
           the
           design
           and
           the
           Wisdom
           and
           Goodness
           of
           God
           for
           such
           Writings
           not
           to
           be
           capable
           of
           being
           understood
           in
           all
           things
           necessary
           to
           salvation
           ,
           by
           those
           who
           sincerely
           endeavour
           to
           understand
           them
           ?
           But
           when
           I
           had
           expresly
           said
           ,
           
             things
             necessary
             for
             salvation
          
           ,
           why
           doth
           he
           avoid
           that
           which
           the
           dispute
           was
           about
           ,
           and
           only
           say
           
             many
             things
          
           in
           stead
           of
           it
           ?
           I
           do
           not
           doubt
           but
           there
           are
           many
           difficult
           places
           of
           Scripture
           ,
           as
           there
           must
           be
           in
           any
           ancient
           Writings
           penned
           in
           an
           Idiom
           so
           very
           different
           from
           ours
           .
           But
           I
           never
           yet
           saw
           one
           difficulty
           removed
           by
           the
           pretended
           Infallible
           Guides
           of
           the
           Church
           ;
           all
           the
           help
           we
           have
           had
           ,
           hath
           been
           from
           meer
           fallible
           men
           of
           excellent
           skill
           in
           Languages
           ,
           History
           ,
           and
           Chronology
           ,
           and
           of
           a
           clear
           understanding
           ;
           and
           we
           should
           be
           very
           unthankful
           not
           to
           acknowledge
           the
           great
           helps
           we
           have
           had
           from
           them
           ,
           for
           understanding
           the
           difficult
           places
           of
           Scripture
           :
           But
           for
           the
           
             Infallible
             Guides
          
           ,
           they
           have
           dealt
           by
           the
           obscurities
           
           of
           Scripture
           ,
           
             as
             the
             Priest
             and
             the
             Levi●e
          
           in
           our
           Saviours
           Parable
           ,
           did
           by
           the
           
             wounded
             man
          
           ,
           
           they
           
             have
             fairly
             passed
             them
             by
          
           ,
           and
           taken
           no
           care
           of
           them
           .
           If
           these
           Guides
           did
           believe
           themselves
           infallible
           ,
           they
           have
           made
           the
           least
           use
           of
           their
           Talent
           that
           ever
           men
           did
           ;
           they
           have
           laid
           it
           up
           in
           a
           Napkin
           ,
           and
           buried
           it
           in
           the
           earth
           ,
           for
           nothing
           of
           it
           ever
           appeared
           above
           ground
           .
           How
           could
           they
           have
           obliged
           the
           World
           more
           ,
           (
           nay
           ,
           it
           had
           been
           necessary
           to
           have
           done
           it
           for
           the
           use
           of
           their
           Gift
           )
           than
           to
           have
           given
           an
           Infallible
           sense
           of
           all
           controverted
           Places
           ;
           and
           then
           there
           had
           been
           but
           one
           dispute
           left
           ,
           whether
           they
           were
           infallible
           or
           not
           ?
           but
           now
           ,
           supposing
           we
           believe
           their
           Infallibility
           ,
           we
           are
           still
           as
           far
           to
           seek
           ,
           for
           the
           meaning
           of
           many
           difficult
           places
           .
           And
           supposing
           God
           had
           once
           bestowed
           this
           Gift
           of
           Infallibility
           upon
           the
           Guides
           of
           the
           Church
           ,
           he
           might
           most
           justly
           deprive
           them
           of
           it
           ,
           because
           of
           the
           no
           use
           they
           have
           made
           of
           it
           ;
           and
           we
           might
           have
           great
           reason
           to
           believe
           so
           from
           our
           Saviours
           words
           ,
           
           
             To
             him
             that
             hath
             shall
             be
             given
             ,
             but
             from
             him
             that
             hath
             not
             ,
             shall
             be
             taken
             away
             even
             that
             which
             he
             hath
             .
          
           So
           that
           not
           making
           use
           of
           this
           Talent
           of
           Infallibility
           ,
           gives
           us
           just
           reason
           to
           question
           ,
           whether
           God
           continues
           it
           ,
           supposing
           he
           had
           once
           given
           it
           to
           the
           Guides
           of
           the
           Church
           ,
           since
           the
           Apostles
           days
           :
           which
           I
           see
           no
           reason
           to
           believe
           .
        
         
         
           2.
           
           His
           next
           exception
           is
           from
           a
           saying
           of
           Dr.
           Fields
           ,
           
           who
           ,
           he
           saith
           ,
           
             seems
             to
             advance
             a
             contrary
             Principle
             in
             his
             Preface
             to
             his
             Books
             of
             the
             Church
             .
          
           But
           O
           the
           mischief
           of
           Common-place-Books
           !
           which
           make
           men
           write
           what
           they
           find
           ,
           and
           not
           what
           is
           to
           their
           purpose
           .
           For
           after
           all
           ,
           Dr.
           Field
           doth
           but
           seem
           to
           advance
           another
           Principle
           in
           his
           opinion
           ,
           and
           doth
           not
           so
           much
           as
           seem
           to
           do
           it
           in
           mine
           .
           For
           that
           learned
           and
           judicious
           Writer
           sets
           himself
           purposely
           to
           disprove
           the
           Infallibility
           of
           the
           Church
           in
           the
           beginning
           of
           his
           fourth
           Book
           ;
           and
           is
           it
           probable
           that
           any
           man
           of
           common
           understanding
           would
           assert
           that
           in
           his
           Preface
           ,
           which
           he
           had
           disproved
           in
           his
           Book
           ?
           It
           is
           a
           known
           distinction
           in
           the
           Church
           of
           Rome
           of
           the
           Church
           Virtual
           ,
           representative
           and
           essential
           ;
           by
           the
           two
           first
           are
           meant
           Popes
           and
           Councils
           ;
           and
           of
           these
           two
           ,
           Dr.
           Field
           saith
           ,
           
           
             that
             they
             may
             erre
             in
             matters
             of
             greatest
             Consequence
          
           ;
           yet
           these
           are
           
             N.
             O's
          
           .
           infallible
           Guides
           ,
           whose
           conduct
           he
           supposeth
           men
           obliged
           to
           follow
           ,
           and
           to
           yield
           their
           internal
           assent
           to
           .
           Concerning
           the
           essential
           Church
           ,
           he
           saith
           ,
           
           
             That
             it
             either
             comprehends
             all
             the
             faithful
             that
             are
             and
             have
             been
             since
             Christ
             appeared
             in
             the
             flesh
             ;
             and
             then
             ,
          
           he
           saith
           ,
           
             it
             is
             absolutely
             free
             from
             all
             errour
             and
             ignorance
             of
             divine
             things
             ,
             that
             are
             to
             be
             known
             by
             Revelations
             ;
             or
             as
             it
             comprehends
             
             only
             all
             those
             Believers
             that
             are
             and
             have
             been
             since
             the
             Apostles
             times
             ;
             and
             in
             this
             sense
             ,
          
           he
           saith
           ,
           
             the
             whole
             Church
             may
             be
             ignorant
             in
             sundry
             things
             ,
             which
             are
             not
             necessary
             to
             salvation
             ;
             but
             he
             thinks
             it
             impossible
             for
             the
             whole
             Church
             to
             erre
             in
             anything
             of
             this
             nature
             .
             But
             in
             things
             that
             cannot
             be
             clearly
             deduced
             from
             the
             Rule
             of
             Faith
             ,
             and
             word
             of
             divine
             and
             heavenly
             Truth
             ,
             we
             think
             it
             possible
             ,
             that
             all
             that
             have
             written
             of
             such
             things
             might
             erre
             and
             be
             deceived
             .
             But
             if
             the
             Church
             be
             taken
             only
             as
             it
             comprehends
             the
             Believers
             that
             now
             are
             ,
             and
             presently
             live
             in
             the
             world
             ,
          
           he
           saith
           ,
           
             it
             is
             certain
             and
             agreed
             upon
             ,
             that
             in
             things
             necessary
             to
             be
             known
             and
             believed
             expresly
             and
             distinctly
             ,
             it
             never
             is
             ignorant
             ,
             much
             less
             doth
             erre
             .
             Yea
             in
             things
             that
             are
             not
             absolutely
             necessary
             to
             be
             known
             and
             believed
             expresly
             and
             distinctly
             ,
             we
             constantly
             believe
             that
             this
             Church
             can
             never
             erre
             ,
             nor
             doubt
             pertinaciously
             ,
             but
             that
             there
             shall
             ever
             be
             some
             found
             ready
             to
             embrace
             the
             truth
             ,
             if
             it
             be
             manifested
             to
             them
             ,
             and
             such
             as
             shall
             not
             wholly
             neglect
             the
             search
             and
             enquiry
             after
             it
             ,
             as
             times
             and
             means
             give
             leave
             .
          
           But
           if
           we
           mean
           by
           a
           Church
           ,
           any
           particular
           Church
           ,
           
           he
           determines
           ,
           
             That
             particular
             men
             and
             Churches
             may
             erre
             damnably
             ,
             because
             notwithstanding
             others
             may
             worship
             God
             aright
             ;
             but
             that
             the
             whole
             Church
             at
             one
             time
             cannot
             so
             erre
             ,
             for
             that
             
             then
             the
             Church
             should
             cease
             utterly
             for
             a
             time
             ,
             and
             so
             not
             be
             Catholick
             being
             not
             at
             all
             times
             ;
             and
             Christ
             should
             sometimes
             be
             without
             a
             Church
             ;
             yet
             ,
             that
             errors
             not
             prejudicing
             the
             salvation
             of
             them
             that
             erre
             may
             be
             found
             in
             the
             Church
             ,
             that
             is
             at
             one
             time
             in
             the
             world
             ,
             we
             make
             no
             doubt
             ;
             only
             the
             Symbolical
             and
             Catholick
             which
             is
             and
             was
             being
             wholly
             free
             from
             error
             .
          
           Which
           several
           expressions
           amount
           to
           no
           more
           than
           this
           ,
           that
           there
           will
           be
           always
           some
           true
           Christians
           in
           the
           World
           ;
           but
           what
           is
           this
           to
           infallible
           Teachers
           and
           Guides
           ,
           in
           a
           Church
           that
           pretends
           to
           be
           Catholick
           against
           all
           the
           sense
           and
           reason
           in
           the
           World
           ?
           And
           is
           it
           now
           imaginable
           after
           all
           this
           ,
           that
           Dr.
           Field
           should
           make
           any
           particular
           Church
           infallible
           ?
           No
           ,
           all
           that
           he
           means
           in
           his
           Preface
           ,
           is
           this
           ,
           that
           
             among
             all
             the
             Societies
             of
             men
             ,
             persons
             who
             have
             not
             leisure
             or
             capacity
             to
             examine
             particular
             Controversies
             ,
             ought
             diligently
             to
             search
             which
             is
             the
             true
             Church
             ,
             and
             having
             done
             this
             ,
             to
             embrace
             her
             communion
             ,
             follow
             her
             directions
             ,
             and
             rest
             in
             her
             judgment
             ,
             i.e.
          
           Suppose
           a
           man
           by
           that
           very
           Book
           of
           Dr.
           Fields
           should
           be
           convinced
           that
           the
           Church
           of
           Rome
           is
           a
           very
           corrupt
           and
           tyrannical
           Church
           ,
           and
           the
           Church
           of
           England
           is
           a
           sound
           and
           good
           Church
           (
           which
           was
           the
           design
           of
           his
           writing
           it
           ,
           )
           he
           being
           thus
           far
           satisfied
           ,
           ought
           
             to
             embrace
             the
             communion
             of
             
             this
             Church
             ,
             and
             so
             follow
             her
             directions
             ,
             and
             rest
             in
             her
             judgment
             ,
          
           so
           ,
           as
           not
           to
           forsake
           her
           communion
           for
           any
           cavils
           that
           are
           raised
           about
           particular
           Controversies
           of
           which
           he
           is
           not
           a
           capable
           judge
           .
           And
           doth
           this
           make
           the
           Church
           of
           England
           infallible
           ?
           If
           we
           say
           that
           a
           man
           being
           first
           satisfied
           of
           the
           skill
           and
           integrity
           of
           a
           Lawyer
           ,
           ought
           to
           follow
           his
           directions
           ,
           and
           
             rest
             in
             his
             judgment
          
           ;
           doth
           this
           make
           that
           Lawyer
           infallible
           ?
           so
           we
           say
           here
           ,
           the
           
             resting
             in
             the
             judgment
             of
             a
             Church
             ,
          
           of
           whose
           integrity
           we
           have
           assurance
           before-hand
           ,
           implies
           only
           the
           supposition
           of
           so
           much
           honesty
           and
           skill
           in
           a
           Church
           ,
           as
           may
           over-rule
           the
           Judgments
           of
           persons
           who
           either
           have
           not
           leisure
           or
           capacity
           to
           understand
           particular
           Controversies
           which
           require
           skill
           in
           Languages
           ,
           search
           into
           the
           Fathers
           and
           later
           Writers
           on
           both
           sides
           .
           If
           we
           say
           ,
           that
           unlearned
           persons
           ought
           in
           such
           things
           to
           trust
           the
           learned
           ,
           whose
           integrity
           they
           have
           no
           ground
           to
           suspect
           ,
           this
           doth
           not
           certainly
           make
           the
           more
           learned
           infallible
           ?
           But
           we
           may
           rest
           in
           the
           judgment
           of
           those
           whom
           we
           have
           no
           reason
           to
           suspect
           ,
           though
           we
           believe
           them
           not
           to
           be
           infallible
           :
           and
           it
           was
           the
           former
           Dr.
           Field
           meant
           ,
           and
           by
           no
           means
           any
           infallibility
           ,
           unless
           he
           plainly
           contradict
           himself
           .
        
         
           3.
           
           He
           excepts
           ,
           
           
             That
             this
             brings
             in
             an
             inerrability
             of
             every
             particular
             Christian
             in
             all
             
             points
             necessary
             ,
             if
             such
             Christians
             will
             ,
             that
             is
             ,
             ●f
             only
             they
             shall
             sincerely
             endeavour
             to
             know
             the
             meaning
             of
             them
             .
          
           The
           force
           of
           this
           Argument
           will
           be
           easily
           discerned
           if
           we
           put
           another
           parallel
           to
           it
           ,
           viz.
           That
           they
           who
           assert
           from
           Scripture
           the
           assistance
           of
           Divine
           Grace
           to
           the
           sincere
           endeavours
           of
           men
           ,
           do
           make
           all
           men
           imp●ccable
           
             if
             they
             will
          
           ;
           as
           well
           as
           those
           who
           assert
           ,
           that
           God
           will
           not
           be
           wanting
           in
           necessaries
           to
           salvation
           to
           those
           who
           sincerely
           endeavour
           to
           know
           them
           ,
           make
           all
           such
           men
           so
           far
           infallible
           ,
           if
           they
           will.
           If
           any
           one
           thing
           be
           plain
           in
           Scripture
           ,
           the
           goodness
           of
           God
           is
           ;
           and
           who
           can
           believe
           that
           ,
           and
           yet
           think
           that
           he
           will
           suffer
           those
           who
           sincerely
           endeavour
           to
           know
           what
           is
           necessary
           to
           their
           salvation
           ,
           not
           to
           understand
           it
           ?
           But
           besides
           ,
           how
           often
           doth
           the
           Scripture
           promise
           a
           greater
           degree
           of
           knowledge
           
             to
             the
             meek
             and
             humble
          
           ,
           
           
             to
             the
             diligent
             and
             industrious
          
           ;
           
           
             to
             those
             that
             ask
             and
             seek
             wisdom
             from
             him
             ,
          
           
           
             to
             those
             that
             do
             the
             will
             of
             God
             ,
          
           to
           whom
           our
           Saviour
           hath
           expresly
           promised
           ,
           
           
             that
             they
             shall
             know
             of
             his
             doctrine
             ,
             whether
             it
             be
             of
             God
             or
             no
             ?
          
           And
           if
           this
           be
           the
           inerrability
           he
           means
           ,
           he
           sees
           what
           grounds
           we
           have
           to
           assert
           it
           .
           But
           we
           understand
           not
           by
           it
           ,
           that
           such
           persons
           cannot
           erre
           in
           their
           judgments
           about
           what
           things
           are
           necessary
           ,
           and
           what
           not
           ;
           nor
           that
           they
           cannot
           erre
           in
           other
           things
           which
           are
           not
           so
           necessary
           
           to
           salvation
           ;
           but
           that
           Gods
           goodness
           is
           so
           great
           ,
           and
           his
           promises
           so
           plain
           ,
           and
           his
           word
           so
           clear
           in
           necessary
           things
           ,
           that
           no
           one
           who
           sincerely
           endeavours
           to
           know
           them
           ,
           shall
           ever
           miss
           of
           salvation
           .
           And
           if
           such
           an
           infallibility
           will
           satisfie
           them
           ,
           we
           do
           not
           deny
           it
           to
           Popes
           themselves
           ,
           or
           other
           Guides
           of
           the
           Church
           ,
           on
           condition
           they
           do
           not
           think
           themselves
           infallible
           beyond
           these
           bounds
           ;
           for
           they
           are
           only
           the
           meek
           and
           humble
           whom
           God
           hath
           promised
           
             to
             teach
             his
             way
          
           ,
           and
           not
           such
           who
           will
           be
           infallible
           whether
           God
           will
           or
           no.
           
        
         
           His
           other
           exceptions
           from
           
             this
             principle
             destroying
             Church-Authority
             ,
             from
             the
             parity
             of
             reason
             for
             Church
             Governors
             ,
             and
             the
             controverted
             places
             of
             Scripture
          
           shall
           be
           considered
           afterwards
           .
        
         
           2.
           
           I
           now
           come
           to
           examine
           what
           certainty
           there
           is
           for
           this
           Infallibility
           ?
           
           Here
           I
           shall
           lay
           down
           some
           principles
           of
           common
           reason
           ,
           
           by
           which
           we
           may
           better
           understand
           the
           force
           of
           his
           arguments
           .
        
         
           1.
           
           That
           the
           Proof
           ought
           always
           to
           be
           more
           evident
           than
           the
           thing
           that
           is
           to
           be
           proved
           by
           it
           .
           For
           otherwise
           it
           is
           of
           no
           advantage
           to
           the
           proof
           of
           it
           ,
           if
           it
           have
           but
           the
           same
           degree
           of
           evidence
           ;
           but
           is
           a
           great
           prejudice
           to
           it
           ,
           if
           it
           have
           less
           :
           so
           that
           if
           the
           proofs
           of
           Infallibility
           be
           equally
           obscure
           and
           difficult
           with
           
           those
           things
           which
           are
           to
           be
           believed
           by
           virtue
           of
           it
           ,
           this
           Infallibility
           is
           of
           no
           use
           ;
           but
           if
           they
           be
           less
           evident
           ,
           the
           pretence
           of
           it
           is
           both
           very
           ridiculous
           and
           prejudicial
           to
           the
           Christian
           Faith.
           
        
         
           2.
           
           The
           greater
           concernment
           any
           Law
           is
           of
           ,
           and
           the
           greater
           danger
           in
           mistaking
           the
           meaning
           of
           it
           ,
           the
           more
           plain
           and
           distinct
           ought
           the
           terms
           of
           that
           Law
           to
           be
           .
           As
           a
           Law
           about
           the
           succession
           of
           the
           Crown
           ought
           to
           be
           framed
           with
           all
           the
           clearness
           and
           distinctness
           imaginable
           ,
           because
           the
           peace
           and
           security
           of
           a
           Nation
           depends
           upon
           it
           .
           So
           in
           case
           Christ
           hath
           appointed
           any
           Successor
           in
           the
           Government
           of
           his
           Church
           ,
           or
           entailed
           Infallibility
           upon
           the
           Guides
           of
           it
           :
           this
           being
           a
           matter
           of
           such
           infinite
           concernment
           to
           the
           whole
           Church
           ;
           it
           is
           most
           unreasonable
           to
           conceive
           that
           whatever
           other
           parts
           of
           his
           Will
           were
           obscure
           ,
           those
           which
           relate
           to
           the
           matter
           of
           Succession
           and
           Infallibility
           ,
           should
           be
           so
           ;
           but
           rather
           so
           plain
           ,
           that
           no
           one
           can
           miss
           of
           understanding
           them
           ,
           because
           the
           weight
           of
           all
           the
           rest
           depends
           upon
           these
           two
           ;
           and
           it
           is
           so
           horrible
           a
           presumption
           in
           any
           to
           pretend
           to
           them
           ,
           in
           case
           they
           have
           no
           right
           to
           them
           ,
           and
           the
           danger
           so
           great
           in
           relying
           upon
           them
           if
           there
           be
           no
           such
           thing
           .
        
         
           3.
           
           A
           Law
           of
           such
           universal
           concernment
           to
           the
           Faith
           and
           Peace
           of
           the
           Christian
           Church
           
           being
           supposed
           ,
           the
           practice
           of
           the
           best
           and
           purest●
           Ages
           of
           the
           Church
           must
           be
           supposed
           agreeable
           thereto
           ,
           
             i.
             e.
          
           that
           in
           all
           matters
           of
           difference
           they
           did
           constantly
           own
           these
           infallible
           Judges
           ,
           by
           appealing
           to
           them
           for
           a
           final
           issue
           of
           all
           debates
           ,
           and
           resting
           satisfied
           with
           their
           decisions
           .
           But
           if
           on
           the
           contrary
           ,
           when
           great
           differences
           have
           happened
           in
           and
           nearest
           the
           first
           times
           ,
           no
           such
           Authority
           was
           made
           use
           of
           ,
           but
           other
           ways
           put
           in
           practice
           to
           make
           an
           end
           of
           them
           ;
           if
           when
           it
           was
           pretended
           ,
           it
           was
           slighted
           and
           rejected
           ;
           nay
           ,
           if
           the
           persons
           pretending
           it
           ,
           were
           proceeded
           against
           and
           condemned
           ,
           and
           this
           not
           by
           a
           popular
           Faction
           ,
           but
           by
           just
           and
           legal
           Authority
           ;
           we
           may
           thence
           conclude
           that
           such
           Judges
           have
           arrogated
           that
           power
           to
           themselves
           ,
           which
           was
           not
           given
           them
           by
           the
           Supreme
           Legislator
           .
           These
           things
           being
           premised
           ,
           I
           come
           to
           his
           particular
           Arguments
           ,
           which
           lie
           scattered●up
           and
           down
           ;
           but
           to
           give
           them
           the
           greater
           strength
           ,
           I
           shall
           bring
           them
           nearer
           together
           .
           And
           they
           are
           drawn
           either
           from
           Scripture
           ,
           or
           Tradition
           ,
           or
           
             parity
             of
             Reason
          
           .
        
         
           1.
           
           
             From
             Scripture
          
           .
           And
           in
           truth
           the
           only
           satisfactory
           Argument
           in
           a
           matter
           of
           so
           great
           concernment
           to
           the
           Christian
           Church
           ,
           ought
           only
           to
           be
           drawn
           from
           thence
           ,
           unless
           we
           will
           suppose
           the
           Scripture
           defective
           in
           the
           most
           important
           things
           .
           For
           this
           being
           pleaded
           as
           a
           
           thing
           necessary
           for
           the
           Peace
           of
           the
           Church
           by
           some
           ,
           and
           for
           the
           Faith
           of
           Christians
           by
           others
           ;
           so
           much
           greater
           the
           necessity
           of
           it
           is
           ,
           so
           much
           clearer
           ought
           the
           evidence
           of
           it
           to
           be
           in
           Scripture
           ,
           supposing
           that
           to
           be
           intended
           to
           reveal
           the
           Will
           of
           God
           to
           us
           in
           matters
           of
           the
           greatest
           necessity
           .
           But
           it
           cannot
           be
           denied
           by
           our
           Adversaries
           ,
           that
           the
           places
           produced
           by
           them
           for
           a
           constant
           Infallibility
           in
           the
           Guides
           of
           the
           Church
           ,
           do
           not
           necessarily
           prove
           it
           ;
           because
           they
           are
           very
           capable
           of
           being
           understood
           ,
           as
           to
           the
           Infallibility
           only
           of
           the
           Apostles
           in
           the
           first
           Age
           and
           Foundation
           of
           the
           Christian
           Church
           :
           is
           it
           then
           to
           be
           imagined
           that
           if
           Christ
           had
           intended
           such
           an
           Infallibility
           as
           the
           foundation
           of
           the
           Faith
           and
           Peace
           of
           his
           Church
           ,
           he
           would
           not
           have
           delivered
           his
           mind
           more
           plainly
           and
           clearly
           than
           he
           is
           pretended
           to
           do
           in
           this
           matter
           ?
           How
           easily
           might
           all
           the
           contentions
           of
           the
           Christian
           World
           have
           been
           prevented
           ,
           if
           Christ
           had
           caused
           it
           to
           be
           delivered
           in
           terms
           so
           clear
           ,
           as
           the
           nature
           of
           the
           thing
           doth
           require
           ?
           If
           he
           had
           said
           ,
           
             I
             do
             promise
             my
             Infallible
             Spirit
             to
             the
             Guides
             of
             the
             Church
             in
             all
             Ages
             ,
             to
             give
             the
             true
             sense
             of
             Scripture
             in
             all
             controversies
             which
             shall
             arise
             among
             Christians
             ,
             and
             I
             expect
             an
             obedience
             suitably
             to
             all
             their
             determinations
             :
          
           or
           ,
           more
           particularly
           ,
           
             I
             appoint
             the
             Bishops
             of
             Rome
             in
             all
             Ages
             for
             my
             Successors
             in
             
             the
             Government
             of
             the
             Church
             ,
             who
             shall
             be
             the
             standing
             and
             infallible
             Iudges
             of
             all
             Controversies
             among
             Christians
          
           ;
           this
           dispute
           might
           never
           have
           happened
           among
           us
           .
           For
           we
           assure
           them
           that
           we
           account
           the
           peace
           of
           the
           Church
           so
           valuable
           a
           thing
           ,
           and
           obedience
           to
           Christs
           Commands
           so
           necessary
           a
           duty
           ,
           that
           we
           are
           well
           enough
           inclined
           to
           embrace
           the
           doctrine
           of
           Infallibility
           ,
           if
           we
           could
           see
           any
           ground
           in
           Scripture
           for
           it
           .
           But
           we
           cannot
           make
           persons
           infallible
           by
           believing
           them
           to
           be
           so
           ,
           but
           we
           may
           easily
           make
           our selves
           fools
           ,
           as
           others
           have
           done
           ,
           by
           believing
           it
           without
           reason
           .
           The
           controversie
           then
           is
           not
           ,
           whether
           Infallibility
           in
           the
           Guides
           of
           the
           Church
           be
           a
           desirable
           thing
           or
           not
           ,
           for
           so
           we
           say
           impeccability
           is
           too
           ;
           but
           the
           question
           is
           ,
           whether
           there
           be
           any
           such
           thing
           promised
           by
           Christ
           to
           the
           Guides
           of
           his
           Church
           ,
           and
           whether
           all
           Christians
           on
           that
           account
           are
           bound
           to
           yield
           their
           internal
           assent
           ,
           as
           well
           as
           external
           obedience
           to
           all
           their
           decrees
           ?
           which
           we
           deny
           ,
           and
           desire
           to
           see
           it
           clearly
           proved
           from
           his
           words
           who
           alone
           could
           grant
           this
           Infallibility
           .
        
         
           For
           if
           an
           infallible
           Judge
           be
           therefore
           necessary
           ,
           because
           the
           Scripture
           is
           not
           sufficiently
           clear
           for
           ending
           of
           Controversies
           ,
           and
           that
           God
           hath
           actually
           constituted
           such
           a
           Judge
           ,
           cannot
           be
           proved
           but
           by
           Scripture
           ,
           surely
           we
           
           have
           all
           the
           reason
           in
           the
           World
           to
           expect
           that
           the
           Scripture
           should
           be
           abundantly
           ,
           and
           beyond
           all
           contradiction
           clear
           in
           this
           point
           ,
           to
           make
           amends
           for
           its
           obscurity
           in
           the
           rest
           :
           For
           if
           this
           Point
           be
           not
           clearly
           proved
           ,
           we
           are
           never
           the
           nearer
           an
           end
           of
           Controversies
           :
           because
           the
           business
           stops
           at
           the
           very
           head
           ,
           and
           they
           may
           beg
           their
           hearts
           out
           ,
           before
           we
           shall
           ever
           be
           so
           good
           natured
           as
           to
           grant
           it
           them
           without
           proof
           .
           And
           they
           who
           have
           been
           so
           bold
           (
           shall
           I
           say
           ?
           or
           blasphemous
           )
           as
           to
           charge
           our
           Lord
           with
           
             want
             of
             discretion
          
           ,
           in
           case
           he
           have
           not
           provided
           his
           Church
           with
           such
           an
           Infallible
           Judge
           ,
           do
           certainly
           render
           him
           much
           more
           obnoxious
           to
           this
           imputation
           ,
           in
           supposing
           him
           to
           have
           constituted
           such
           a
           Judge
           ,
           if
           he
           have
           no
           where
           plainly
           declared
           that
           he
           hath
           done
           so
           .
           And
           let
           them
           ,
           if
           they
           can
           ,
           produce
           one
           clear
           Text
           of
           Scripture
           to
           this
           purpose
           ,
           which
           by
           the
           unanimous
           consent
           of
           the
           Fathers
           is
           so
           interpreted
           ;
           and
           which
           ,
           to
           the
           common
           sense
           of
           Mankind
           ,
           is
           more
           sufficiently
           clear
           for
           the
           ending
           this
           Controversie
           ,
           than
           the
           Scripture
           is
           said
           by
           them
           to
           be
           in
           other
           necessary
           Points
           of
           Faith.
           And
           till
           they
           have
           done
           this
           ,
           according
           to
           their
           own
           way
           of
           arguing
           ,
           we
           have
           as
           much
           reason
           to
           deny
           their
           Infallibility
           ,
           as
           they
           have
           to
           demand
           our
           assent
           to
           it
           ,
           upon
           the
           presumed
           obscurity
           and
           insufficiency
           of
           Scripture
           .
        
         
         
           When
           I
           came
           thus
           prepared
           to
           find
           what
           the
           Considerator
           would
           produce
           in
           a
           matter
           of
           such
           consequence
           ,
           
           I
           soon
           discerned
           how
           little
           mind
           he
           had
           to
           insist
           upon
           any
           proofs
           of
           that
           ,
           
           which
           is
           his
           only
           Engine
           to
           overthrow
           my
           Principles
           .
           For
           after
           the
           most
           diligent
           search
           I
           could
           make
           ,
           the
           only
           Argument
           from
           Scripture
           I
           found
           produced
           ,
           was
           from
           the
           Old
           Testament
           ,
           (
           where
           I
           confess
           I
           least
           looked
           for
           it
           )
           but
           however
           ,
           this
           is
           thought
           so
           considerable
           as
           to
           be
           twice
           produced
           ;
           
           and
           yet
           is
           so
           unlucky
           ,
           that
           if
           I
           understand
           any
           thing
           of
           the
           force
           of
           it
           ,
           it
           p●oves
           the
           Judges
           in
           Westminster
           Hall
           to
           be
           infallible
           ,
           rather
           than
           the
           Pope
           ,
           or
           any
           Guide
           of
           the
           Christian
           Church
           .
           For
           the
           force
           of
           the
           Argument
           lies
           in
           
             Gods
             appointing
             Iudges
             under
             the
             Law
             ,
          
           
           
             according
             to
             whose
             sentence
             matters
             were
             to
             be
             determined
             ,
             upon
             penalty
             of
             death
             in
             case
             of
             disobedience
             .
          
           But
           what
           then
           ?
           doth
           this
           imply
           infallibility
           ?
           no
           ,
           that
           he
           dares
           not
           stand
           to
           ,
           but
           absolute
           obedience
           ,
           ;
           which
           we
           are
           ready
           to
           yield
           when
           we
           see
           the
           like
           absolute
           command
           for
           Ecclesiastical
           Judges
           of
           Controversies
           of
           Religion
           ,
           as
           there
           was
           among
           the
           Iews
           for
           their
           supreme
           Iudges
           in
           matters
           of
           Law.
           But
           of
           this
           place
           I
           have
           already
           spoken
           at
           large
           ,
           
           and
           shewed
           how
           impertinently
           it
           is
           produced
           for
           Infallibility
           in
           the
           Book
           ,
           he
           often
           referrs
           to
           ,
           and
           might
           ,
           if
           he
           had
           thought
           fit
           ,
           have
           answered
           what
           is
           there
           
           said
           before
           he
           had
           urged
           it
           again
           ,
           without
           any
           new
           strength
           added
           to
           it
           .
        
         
           But
           since
           he
           produces
           no
           other
           proof
           for
           it
           ,
           I
           must
           consider
           how
           he
           goes
           about
           to
           weaken
           mine
           against
           it
           .
           Two
           things
           I
           insisted
           upon
           against
           such
           a
           pretence
           of
           Infallibility
           ,
           viz.
           That
           such
           a
           pretence
           implying
           an
           Infallible
           Assistance
           of
           the
           Spirit
           of
           God
           ,
           there
           were
           but
           two
           ways
           of
           proving
           it
           ,
           either
           ,
           1.
           
           By
           such
           miracles
           as
           the
           Apostles
           wrought
           to
           attest
           their
           infallibility
           ,
           or
           2.
           
           By
           those
           Scriptures
           from
           whence
           this
           Infallibility
           is
           derived
           .
           Concerning
           both
           these
           I
           laid
           down
           two
           Propositions
           .
        
         
           1.
           
           Concerning
           the
           Proof
           by
           miracles
           .
           The
           Proposition
           was
           this
           .
        
         
           There
           can
           be
           no
           more
           intollerable
           usurpation
           on
           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
           challenge
           this
           Infallibility
           ,
           and
           with
           a
           design
           for
           the
           conviction
           of
           those
           who
           do
           not
           believe
           it
           .
        
         
           To
           this
           he
           answers
           :
           
           1.
           
           
             That
             I
             am
             equally
             obliged
             to
             produce
             miracles
             for
             the
             Churches
             Infallibility
             in
             Fundamentals
             ,
             which
             I
             had
             
             asserted
             in
             the
             defence
             of
             the
             Archbishop
             .
          
           But
           this
           admits
           a
           very
           easie
           answer
           ;
           for
           when
           I
           speak
           of
           Infallibility
           in
           Fundamentals
           ,
           I
           there
           declare
           that
           I
           mean
           no
           more
           by
           it
           ,
           than
           that
           there
           shall
           be
           always
           a
           number
           of
           true
           Christians
           in
           the
           World.
           And
           what
           necessity
           is
           there
           now
           of
           miracles
           for
           men
           to
           believe
           ,
           since
           they
           receive
           the
           doctrine
           of
           the
           Gospel
           upon
           those
           miracles
           by
           which
           it
           was
           at
           first
           attested
           .
           Neither
           is
           there
           any
           need
           of
           miracles
           to
           shew
           that
           any
           number
           of
           men
           are
           not
           guilty
           of
           an
           actual
           errour
           in
           what
           they
           believe
           ,
           supposing
           they
           declare
           to
           believe
           only
           on
           the
           account
           of
           that
           divine
           Revelation
           which
           is
           owned
           by
           Christians
           ;
           for
           in
           this
           case
           the
           trial
           of
           doctrine
           is
           to
           be
           by
           Scripture
           .
           But
           in
           case
           any
           persons
           challenge
           an
           Infallibility
           to
           themselves
           antecedently
           to
           the
           belief
           of
           Scriptures
           ,
           and
           by
           vertue
           of
           which
           ,
           they
           say
           ,
           men
           must
           believe
           the
           Scriptures
           ,
           then
           I
           say
           such
           persons
           are
           equally
           bound
           to
           prove
           their
           infallibility
           by
           miracles
           as
           the
           Apostles
           were
           .
        
         
           2.
           
           Not
           resting
           in
           this
           ,
           he
           proceeds
           to
           another
           answer
           ,
           
           the
           sum
           of
           which
           is
           ,
           
             That
             the
             Infallibility
             of
             the
             Church
             not
             being
             so
             large
             or
             so
             high
             as
             the
             Apostles
             ,
             but
             consisting
             only
             in
             the
             Infallible
             delivery
             of
             the
             same
             doctrine
             ,
             there
             is
             no
             necessity
             of
             miracles
             in
             the
             present
             Church
             .
          
           To
           this
           I
           answer
           ,
           That
           the
           doctrine
           of
           the
           Gospel
           may
           be
           said
           to
           be
           new
           two
           ways
           ;
           
           1.
           
           In
           respect
           of
           the
           matter
           contained
           in
           it
           ,
           and
           so
           it
           was
           new
           only
           when
           it
           was
           first
           revealed
           .
           2.
           
           In
           respect
           of
           the
           person
           who
           is
           to
           believe
           it
           :
           so
           it
           is
           new
           in
           every
           age
           to
           those
           who
           are
           first
           brought
           to
           believe
           it
           .
           Now
           the
           Apostles
           had
           their
           infallibility
           attested
           by
           miracles
           ,
           not
           barely
           with
           a
           respect
           to
           the
           revelation
           of
           new
           matter
           ,
           for
           then
           none
           would
           have
           needed
           miracles
           but
           Christ
           himself
           ,
           or
           the
           Apostles
           that
           made
           the
           first
           Sermons
           ;
           for
           afterwards
           the
           matter
           was
           not
           new
           ,
           but
           the
           necessity
           of
           miracles
           was
           to
           give
           a
           sufficient
           motive
           to
           believe
           ,
           to
           all
           those
           to
           whom
           the
           Gospel
           was
           proposed
           ;
           and
           therefore
           miracles
           are
           said
           to
           be
           a
           
             a
             sign
             to
             unbelievers
          
           .
           
           For
           by
           these
           ,
           Unbelievers
           were
           convinced
           that
           there
           was
           sufficient
           ground
           for
           receiving
           the
           doctrine
           of
           the
           Gospel
           on
           the
           Authority
           of
           those
           who
           delivered
           it
           ;
           
           
             God
             himself
             bearing
             them
             witness
             with
             divers
             miracles
             and
             gifts
             of
             the
             Holy
             Ghost
             .
          
           Suppose
           then
           ,
           any
           of
           the
           Apostles
           after
           their
           first
           preaching
           continued
           only
           to
           inculcate
           the
           same
           doctrine
           for
           the
           conversion
           of
           more
           Unbelievers
           ;
           in
           this
           case
           the
           evidence
           of
           miracles
           was
           the
           reason
           of
           relying
           on
           the
           Authority
           of
           those
           persons
           for
           the
           truth
           of
           the
           Doctrine
           delivered
           by
           them
           .
           From
           whence
           it
           follows
           ,
           that
           where
           the
           Christian
           Faith
           is
           to
           be
           received
           on
           the
           Authority
           of
           any
           persons
           in
           any
           Age
           ,
           those
           persons
           
           ought
           to
           confirm
           that
           Authority
           by
           miracles
           ,
           as
           the
           Apostles
           did
           .
           For
           without
           this
           ,
           there
           can
           be
           no
           such
           Authority
           whereon
           to
           rely
           ,
           antecedently
           to
           the
           embracing
           the
           Christian
           Faith.
           Now
           ,
           this
           is
           the
           case
           of
           the
           Church
           of
           Rome
           they
           pretend
           not
           to
           deliver
           any
           Doctrine
           wholly
           new
           ,
           but
           what
           was
           one
           way
           or
           another
           delivered
           by
           Christ
           and
           his
           Apostles
           ;
           (
           although
           we
           therein
           charge
           them
           with
           fraud
           and
           falshood
           )
           but
           yielding
           this
           ,
           yet
           they
           contend
           that
           no
           man
           can
           have
           sufficient
           ground
           for
           believing
           the
           Word
           of
           God
           ,
           but
           from
           their
           Churches
           Infallibility
           ;
           in
           this
           case
           it
           is
           plain
           that
           they
           make
           their
           Churches
           Infallibility
           to
           be
           as
           much
           the
           reason
           of
           persons
           believing
           ,
           as
           the
           Infallibility
           of
           the
           Apostles
           in
           their
           time
           was
           ;
           and
           therefore
           I
           say
           ,
           they
           ought
           to
           prove
           this
           Infallibility
           in
           the
           same
           way
           ,
           and
           by
           miracles
           ,
           as
           great
           ,
           publick
           ,
           and
           convincing
           ,
           as
           the
           Apostles
           did
           .
           3.
           
           Yet
           he
           is
           very
           loath
           to
           let
           go
           the
           miracles
           of
           their
           Church
           ,
           done
           in
           later
           times
           as
           well
           as
           formerly
           .
           
           It
           would
           be
           too
           large
           a
           task
           in
           this
           place
           to
           examine
           the
           miracles
           of
           the
           Roman
           Church
           ,
           (
           that
           may
           be
           better
           done
           on
           another
           occasion
           ,
           )
           all
           that
           I
           have
           here
           to
           say
           is
           ,
           that
           all
           the
           miracles
           pretended
           among
           them
           ,
           signifie
           nothing
           to
           our
           present
           purpose
           ,
           unless
           those
           miracles
           give
           evidence
           of
           the
           Authority
           and
           Infallibility
           of
           those
           by
           whom
           they
           were
           
           done
           ;
           and
           they
           would
           do
           well
           to
           shew
           ,
           where
           ever
           in
           Scripture
           God
           did
           bestow
           a
           gift
           of
           miracles
           upon
           any
           but
           for
           this
           end
           :
           and
           what
           reason
           there
           is
           that
           God
           should
           alter
           the
           method
           and
           course
           of
           his
           providence
           ,
           in
           a
           matter
           of
           so
           great
           concernment
           to
           the
           Faith
           of
           Mankind
           .
           Such
           miracles
           as
           were
           wrought
           by
           Christ
           and
           his
           Apostles
           we
           defie
           all
           other
           Religions
           in
           the
           World
           to
           produce
           any
           like
           them
           to
           confirm
           their
           Doctrine
           ;
           but
           such
           as
           the
           Church
           of
           Rome
           pretends
           ,
           scarce
           any
           Religion
           in
           the
           World
           but
           hath
           pretended
           to
           the
           same
           .
           And
           
             for
             his
             most
             credible
             Histories
          
           he
           vouches
           for
           them
           ,
           I
           hope
           he
           doth
           not
           mean
           
             the
             Church
             History
             written
             by
             S.
             C.
          
           nor
           any
           other
           such
           Legends
           among
           them
           ;
           if
           he
           doth
           ,
           I
           assure
           him
           they
           have
           a
           very
           easie
           Faith
           that
           think
           them
           credible
           .
           And
           if
           
             all
             miracles
          
           that
           are
           so
           called
           ,
           by
           those
           among
           whom
           they
           are
           done
           ,
           
             be
             an
             Argument
          
           ,
           
           as
           he
           saith
           ,
           
             of
             the
             security
             of
             salvation
             in
             the
             Communion
             and
             Faith
             of
             that
             Church
             wherein
             they
             are
             done
             ,
          
           I
           hope
           he
           will
           be
           so
           just
           ,
           to
           allow
           the
           same
           to
           the
           
             Arrians
             ,
             Novatians
             ,
             Donatists
          
           ,
           and
           others
           ,
           who
           all
           pretend
           to
           miracles
           as
           well
           as
           the
           
             Church
             of
             Rome
          
           ,
           as
           any
           one
           that
           is
           versed
           in
           Church-History
           may
           easily
           see
           .
           But
           of
           this
           more
           at
           large
           elsewhere
           .
        
         
           2.
           
           Concerning
           the
           proof
           of
           Infallibility
           from
           Scripture
           ,
           I
           said
           down
           this
           Proposition
           .
        
         
         
           Nothing
           can
           be
           more
           absurd
           ,
           
           than
           to
           pretend
           the
           necessity
           of
           such
           an
           infallible
           commission
           and
           assistance
           to
           assure
           us
           of
           the
           truth
           of
           those
           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
           liable
           to
           doubts
           and
           disputes
           ,
           as
           in
           those
           Books
           from
           whence
           only
           they
           derive
           their
           Infallibility
           .
        
         
           He
           grants
           the
           former
           part
           of
           this
           ,
           
           
             if
             by
             it
             be
             intended
             to
             prove
             such
             Commission
             only
             ,
             or
             in
             the
             first
             place
             from
             these
             writings
             .
             But
             ,
          
           he
           saith
           ,
           
             a
             Christians
             Faith
             may
             begin
             either
             at
             the
             Infallible
             authority
             of
             Scriptures
             ,
             or
             of
             the
             Church
             :
          
           It
           seems
           then
           ,
           there
           may
           be
           sufficient
           ground
           for
           a
           Christians
           Faith
           ,
           as
           to
           the
           Scriptures
           ,
           without
           believing
           any
           thing
           of
           the
           Churches
           Infallibility
           ;
           and
           for
           this
           we
           have
           reason
           to
           thank
           him
           ,
           whatever
           they
           of
           his
           own
           Church
           think
           of
           it
           .
           For
           ,
           by
           this
           concession
           we
           may
           believe
           the
           Scriptures
           Authority
           ,
           without
           ever
           believing
           a
           word
           of
           the
           Churches
           Infallibility
           ;
           and
           let
           them
           afterwards
           prove
           it
           from
           Scripture
           if
           they
           can
           .
           Nay
           he
           goes
           yet
           farther
           ,
           and
           saith
           ,
           
             That
             the
             Infallibility
             of
             Scriptures
             as
             well
             as
             the
             Church
             may
             be
             proved
             from
             its
             own
             testimony
             :
          
           but
           he
           
           first
           supposes
           ,
           that
           the
           Infallibility
           of
           one
           of
           these
           ,
           be
           first
           learnt
           from
           Tradition
           .
           And
           therefore
           in
           the
           remainder
           of
           his
           discourse
           on
           this
           Subject
           ,
           he
           shews
           
             how
             the
             Infallibility
             of
             the
             Church
             may
             be
             proved
             from
             Tradition
          
           not
           shewing
           at
           all
           how
           the
           Infallibility
           of
           the
           Church
           can
           be
           proved
           from
           Scripture
           .
        
         
           Scripture
           being
           thus
           deserted
           ,
           
           as
           to
           the
           proof
           of
           the
           Churches
           Infallibility
           ,
           
           I
           must
           pursue
           him
           to
           his
           other
           Hold
           of
           Tradition
           .
           The
           method
           of
           his
           discourse
           is
           this
           ;
           
             That
             the
             Infallibility
             of
             the
             Guides
             of
             the
             Church
             was
             antecedent
             to
             the
             Scriptures
          
           ;
           
           
             That
             the
             Apostles
             did
             not
             lose
             their
             infallibility
             by
             committing
             what
             they
             preached
             to
             writing
             ;
             That
             their
             successors
             were
             to
             have
             this
             infallibility
             preserved
             in
             them
             ,
             if
             there
             had
             been
             no
             writings
             ;
             and
             cannot
             be
             imagined
             to
             have
             lost
             it
             because
             of
             them
             ,
             because
             these
             give
             testimony
             to
             it
             ;
             That
             this
             Infallibility
             is
             preserved
             by
             Tradition
             descending
             from
             Age
             to
             Age
             ,
             as
             we
             say
             the
             Canon
             of
             Scripture
             is
             delivered
             to
             us
             ;
             And
             lastly
             ,
             That
             the
             Governours
             of
             the
             Church
             always
             held
             and
             reputed
             themselves
             infallible
             ,
             appears
             by
             their
             Anathematizing
             dissenters
             .
          
           In
           this
           Discourse
           there
           are
           some
           things
           supposed
           without
           reason
           ,
           and
           other
           things
           asserted
           without
           proof
           .
           The
           Foundation
           of
           all
           this
           Discourse
           proceeds
           upon
           the
           supposition
           that
           the
           same
           Infallibility
           which
           was
           in
           the
           Apostles
           ,
           must
           
           be
           continued
           in
           their
           Successors
           through
           all
           Ages
           of
           the
           Church
           ,
           for
           which
           I
           see
           not
           the
           least
           shadow
           of
           reason
           produced
           .
           Yes
           ,
           saith
           he
           ,
           
             supposing
             there
             had
             been
             no
             Writings
             ,
             and
             no
             Infallibility
             ,
             Christian
             Religion
             would
             have
             been
             no
             rational
             and
             well
             grounded
             ,
             no
             stable
             and
             certain
             Religion
             .
          
           Two
           things
           in
           answer
           to
           this
           ,
           I
           desire
           to
           be
           informed
           of
           :
           1.
           
           What
           he
           thinks
           of
           the
           Religion
           of
           the
           Patriarchs
           ,
           who
           received
           their
           Religion
           by
           Tradition
           ,
           without
           any
           such
           Infallibility
           ?
           2.
           
           What
           he
           thinks
           of
           those
           Christians
           who
           receive
           the
           Scriptures
           or
           Churches
           Infallibility
           by
           vertue
           of
           common
           and
           universal
           Tradition
           (
           which
           is
           certainly
           the
           ground
           of
           the
           one
           ,
           and
           supposed
           by
           him
           to
           be
           of
           the
           other
           )
           whether
           the
           Faith
           of
           such
           persons
           be
           rational
           and
           well-grounded
           ,
           stable
           ,
           and
           certain
           ,
           or
           not
           ;
           if
           it
           be
           ,
           then
           there
           is
           no
           such
           necessity
           of
           Infallibility
           for
           that
           purpose
           ;
           if
           it
           be
           not
           ,
           then
           he
           doth
           hereby
           declare
           that
           the
           Faith
           of
           Christians
           is
           irrational
           and
           ill-grounded
           .
           For
           whatsoever
           is
           received
           on
           the
           account
           of
           Tradition
           antecedent
           to
           the
           belief
           of
           Infallibility
           ,
           cannot
           be
           received
           on
           the
           account
           of
           it
           ;
           but
           the
           belief
           of
           either
           Scriptures
           or
           Churches
           Infallibility
           ,
           must
           be
           first
           received
           by
           vertue
           of
           a
           principle
           antecedent
           to
           the
           Scriptures
           or
           Churches
           Infallibility
           ,
           viz.
           Tradition
           .
           By
           this
           it
           appears
           ,
           that
           his
           very
           way
           of
           proving
           ,
           destroys
           the
           thing
           he
           would
           
           prove
           by
           it
           :
           For
           if
           the
           Tradition
           may
           be
           a
           sufficient
           ground
           of
           Faith
           ,
           how
           comes
           Infallibility
           to
           be
           necessary
           ?
           But
           if
           this
           Infallibility
           be
           not
           necessary
           without
           the
           Scriptures
           ,
           much
           less
           certainly
           is
           it
           now
           ,
           since
           it
           is
           acknowledged
           on
           both
           sides
           ,
           that
           the
           Apostles
           were
           infallible
           in
           their
           Writings
           ,
           and
           that
           therein
           the
           Will
           of
           God
           is
           contained
           as
           to
           all
           things
           simply
           necessary
           to
           salvation
           .
           
             But
             these
             successors
             of
             the
             Apostles
             were
             not
             deprived
             of
             their
             infallibility
             by
             the
             Apostles
             Writings
          
           ;
           No
           certainly
           ,
           for
           none
           can
           be
           deprived
           of
           what
           they
           never
           had
           ;
           but
           where
           are
           the
           reasons
           all
           this
           while
           ,
           to
           shew
           that
           there
           was
           the
           same
           necessity
           of
           Infallibility
           in
           the
           Apostles
           successors
           ,
           as
           was
           in
           them
           ?
           Two
           I
           find
           rather
           intimated
           than
           insisted
           upon
           .
           1.
           
           
             That
             the
             Church
             would
             otherwise
             have
             failed
             ,
             if
             there
             had
             been
             neither
             Writings
             nor
             Infallibility
          
           ;
           But
           if
           this
           Argument
           hold
           for
           any
           thing
           ,
           it
           is
           for
           the
           necessity
           of
           the
           Scriptures
           ,
           and
           not
           of
           Infallibility
           ;
           for
           we
           see
           God
           did
           furnish
           the
           Church
           with
           one
           ,
           and
           left
           no
           footsteps
           of
           the
           other
           .
           We
           do
           not
           dispute
           how
           far
           the
           Church
           might
           have
           been
           preserved
           without
           the
           Scriptures
           ,
           we
           find
           it
           hath
           been
           hard
           enough
           to
           preserve
           it
           pure
           with
           them
           :
           but
           we
           always
           acknowledge
           the
           Infinite
           Wisdom
           and
           Goodness
           of
           God
           ,
           that
           hath
           not
           left
           us
           in
           matters
           of
           Faith
           and
           Salvation
           to
           the
           determinations
           of
           
           men
           liable
           to
           be
           corrupted
           by
           Interest
           and
           Ambition
           ,
           but
           hath
           appointed
           men
           inspired
           by
           himself
           to
           set
           down
           whatever
           is
           necessary
           for
           us
           to
           believe
           and
           practise
           .
           And
           upon
           these
           Writings
           we
           fix
           our
           Faith
           ,
           as
           on
           a
           firm
           and
           unmovable
           Rock
           ;
           and
           on
           the
           veracity
           of
           God
           therein
           contained
           and
           expressed
           ,
           we
           build
           all
           our
           hopes
           of
           a
           Blessed
           Eternity
           .
           And
           one
           great
           benefit
           more
           we
           have
           by
           these
           divine
           Books
           ,
           that
           by
           them
           we
           can
           so
           easily
           discover
           the
           fraud
           and
           imposture
           of
           the
           confident
           Pretenders
           to
           Infallibility
           .
           Which
           is
           the
           true
           reason
           why
           the
           Patrons
           of
           the
           Church
           of
           Romes
           Infallibility
           have
           so
           little
           kindness
           for
           the
           Scriptures
           ,
           and
           take
           all
           occasions
           to
           disparage
           them
           ,
           by
           insinuating
           that
           they
           are
           good
           for
           nothing
           but
           to
           breed
           Heresies
           in
           the
           Heads
           of
           the
           People
           ;
           upon
           pretence
           of
           which
           danger
           ,
           they
           hide
           this
           Candle
           under
           a
           Bushel
           ,
           lest
           it
           should
           give
           too
           much
           light
           to
           them
           that
           are
           in
           the
           House
           ,
           and
           discover
           some
           things
           which
           it
           is
           more
           convenient
           to
           keep
           in
           the
           dark
           .
        
         
           2.
           
           He
           saith
           ,
           
             The
             Infallibility
             of
             the
             Apostles
             successors
             ,
             receives
             a
             second
             evidence
             from
             the
             testimony
             thereof
             found
             also
             in
             these
             Writings
             .
          
           I
           confess
           I
           have
           seen
           nothing
           like
           the
           first
           evidence
           yet
           ,
           to
           which
           this
           should
           be
           a
           second
           ;
           but
           if
           by
           the
           first
           be
           meant
           that
           which
           I
           mentioned
           before
           ,
           this
           is
           a
           proper
           second
           for
           it
           .
           Neither
           of
           them
           ,
           I
           dare
           say
           ,
           intend
           any
           
           mischief
           to
           any
           body
           ;
           both
           first
           and
           second
           are
           forced
           into
           the
           Field
           ,
           where
           they
           stand
           only
           for
           dumb
           shews
           ,
           and
           wonder
           what
           they
           are
           brought
           for
           .
           But
           whereabouts
           I
           pray
           doth
           this
           
             second
             Testimony
          
           stand
           ?
           what
           are
           its
           weapons
           ?
           I
           hope
           not
           
             Dic
             Ecclesiae
          
           ,
           nor
           
             Dabo
             tibi
             Claves
          
           ,
           nor
           any
           of
           the
           old
           rusty
           Armour
           which
           our
           modern
           Combatants
           begin
           to
           be
           ashamed
           to
           appear
           with
           in
           the
           Field
           .
           And
           to
           speak
           truth
           ,
           
             N.
             O.
          
           seems
           to
           understand
           his
           Art
           better
           than
           to
           meddle
           with
           such
           heavy
           and
           Antique
           Armour
           ,
           which
           every
           one
           hath
           been
           foiled
           with
           that
           hath
           undertaken
           to
           combat
           with
           them
           ;
           only
           it
           seems
           a
           little
           for
           the
           credit
           of
           their
           Cause
           to
           point
           to
           such
           a
           Magazine
           ,
           which
           in
           the
           days
           of
           Ignorance
           and
           Credulity
           ,
           the
           Romantick
           Age
           of
           the
           Church
           ,
           was
           in
           great
           request
           .
           But
           we
           must
           now
           buckle
           our selves
           to
           a
           new
           manner
           of
           Combat
           ,
           which
           is
           from
           the
           Tradition
           of
           the
           Church
           ,
           and
           that
           of
           the
           very
           same
           nature
           with
           what
           we
           have
           for
           the
           Canon
           of
           Scripture
           .
           This
           I
           confess
           is
           bright
           shining
           Armour
           ,
           and
           may
           do
           great
           service
           if
           it
           will
           hold
           ;
           but
           that
           must
           be
           judged
           upon
           trial
           ,
           which
           I
           now
           set
           my self
           to
           .
           But
           we
           shall
           find
           that
           no
           weapons
           formed
           against
           Truth
           can
           prosper
           :
           and
           it
           hath
           been
           long
           observed
           of
           Rome
           that
           it
           could
           never
           endure
           a
           close
           Siege
           .
        
         
           The
           Question
           now
           is
           ,
           whether
           they
           of
           the
           Roman
           Church
           have
           the
           same
           universal
           Tradition
           
           for
           the
           Infallibility
           of
           the
           Guides
           of
           it
           ,
           w
           ch
           we
           have
           for
           the
           Canon
           of
           Scripture
           ?
           w
           ch
           he
           asserts
           .
           It
           is
           I
           suppose
           agreed
           on
           both
           sides
           ,
           That
           the
           Tradition
           on
           w
           ch
           we
           receive
           and
           believe
           the
           Scriptures
           to
           be
           the
           Word
           of
           God
           was
           universal
           as
           to
           all
           Ages
           and
           Times
           of
           the
           Church
           ;
           that
           from
           the
           beginning
           all
           disputes
           in
           Religion
           among
           true
           Christians
           ,
           were
           built
           upon
           the
           supposition
           of
           it
           ;
           That
           in
           no
           Age
           any
           persons
           were
           allowed
           to
           be
           good
           Christians
           who
           made
           doubt
           of
           it
           ;
           That
           every
           Age
           doth
           afford
           plentiful
           testimonies
           of
           the
           belief
           of
           it
           .
           This
           is
           that
           universal
           Tradition
           we
           receive
           the
           Scriptures
           upon
           ;
           and
           let
           any
           thing
           like
           this
           be
           produced
           for
           the
           Infallibility
           of
           the
           Guides
           of
           their
           Church
           ,
           and
           we
           yield
           up
           the
           Cause
           to
           them
           .
           Can
           any
           fairer
           terms
           than
           these
           be
           desired
           ?
           But
           we
           expect
           proofs
           ,
           and
           so
           I
           perceive
           we
           may
           do
           to
           the
           Worlds
           end
           .
           I
           commend
           the
           Ingenuity
           of
           
             N.
             O.
          
           for
           endeavouring
           to
           escape
           out
           of
           the
           circle
           any
           way
           ;
           but
           I
           believe
           they
           think
           themselves
           as
           wise
           ,
           who
           still
           dance
           within
           it
           ,
           knowing
           the
           impossibility
           of
           doing
           any
           good
           in
           this
           other
           way
           .
           The
           only
           Argument
           he
           insists
           upon
           is
           so
           weak
           ,
           that
           I
           wonder
           he
           had
           not
           considered
           how
           often
           it
           had
           been
           answered
           by
           their
           own
           Writers
           .
           For
           it
           is
           certain
           that
           Provincial
           Councils
           as
           well
           as
           General
           ,
           have
           
             Anathematized
             dissenters
             ,
             and
             pronounced
             them
             Hereticks
             ,
          
           which
           is
           his
           only
           Argument
           
           to
           prove
           this
           Tradition
           of
           the
           Churches
           Infallibility
           ;
           
           and
           they
           had
           no
           way
           to
           answer
           it
           ,
           but
           by
           saying
           ,
           this
           doth
           not
           imply
           their
           Infallibility
           .
           And
           if
           it
           doth
           not
           in
           the
           case
           of
           Provincial
           Councils
           ;
           why
           should
           he
           think
           it
           doth
           in
           the
           case
           of
           General
           ?
           For
           the
           Anathema's
           of
           
             Provincial
             Councils
          
           did
           not
           relate
           to
           the
           acceptation
           of
           their
           Decrees
           ,
           either
           by
           the
           Pope
           ,
           or
           the
           whole
           Church
           ,
           as
           
             N.
             O.
          
           supposes
           ,
           but
           did
           proceed
           upon
           their
           own
           assurance
           of
           the
           truth
           of
           what
           they
           decreed
           ;
           otherwise
           their
           Anathema's
           would
           have
           been
           only
           conditional
           ,
           and
           not
           absolute
           and
           peremptory
           as
           we
           see
           they
           were
           .
           But
           I
           need
           give
           no
           other
           answer
           to
           this
           Argument
           than
           in
           the
           words
           of
           Dr.
           Field
           whom
           
             N.
             O.
          
           appealed
           to
           before
           ,
           
           
             viz.
             That
             Councils
             denounce
             Anathema
             not
             because
             they
             think
             every
             one
             that
             disobeyeth
             the
             Decree
             of
             the
             Council
             to
             be
             accursed
             ,
             but
             because
             they
             are
             perswaded
             in
             particular
             ,
             that
             this
             is
             the
             eternal
             truth
             of
             God
             which
             they
             propose
             ,
             therefore
             they
             accurse
             them
             that
             obstinately
             shall
             resist
             ,
             as
             St.
          
           Paul
           
             willeth
             every
             Christian
             man
             to
             Anathematize
             an
             Angel
             coming
             from
             heaven
             ,
             if
             he
             shall
             teach
             him
             any
             other
             doctrine
             than
             he
             hath
             already
             learned
             :
             yet
             is
             not
             every
             particular
             Christian
             free
             from
             possibility
             of
             erring
             .
          
           If
           the
           Argument
           then
           were
           good
           from
           Anathematizing
           dissenters
           ,
           and
           calling
           them
           Hereticks
           ,
           every
           particular
           person
           must
           by
           it
           
           be
           proved
           Infallible
           ;
           who
           are
           bound
           to
           Anathematize
           even
           Angels
           from
           Heaven
           in
           case
           of
           delivering
           any
           other
           doctrine
           from
           the
           Gospel
           ;
           so
           that
           this
           ,
           which
           is
           his
           only
           Argument
           in
           stead
           of
           proving
           an
           universal
           Tradition
           would
           prove
           an
           universal
           Infallibility
           .
        
         
           Let
           the
           Reader
           now
           judge
           in
           his
           Conscience
           ,
           whether
           here
           be
           any
           thing
           offered
           in
           the
           way
           of
           Tradition
           for
           the
           Churches
           Infallibility
           ,
           that
           may
           bear
           the
           least
           proportion
           with
           the
           Tradition
           on
           which
           we
           receive
           the
           Scriptures
           ?
           And
           yet
           if
           this
           had
           been
           true
           ,
           it
           had
           been
           almost
           impossible
           that
           any
           one
           Age
           should
           have
           passed
           without
           remarkable
           testimonies
           of
           it
           .
           For
           no
           Age
           of
           the
           Church
           hath
           been
           so
           happy
           as
           not
           to
           have
           occasion
           for
           an
           Infallible
           Judge
           of
           Controversies
           ,
           if
           any
           such
           had
           been
           appointed
           by
           Christ
           :
           and
           therefore
           it
           cannot
           be
           imagined
           ,
           but
           that
           Christians
           must
           in
           all
           Controversies
           arising
           have
           appealed
           to
           him
           ,
           and
           stood
           to
           his
           determinations
           ;
           which
           must
           have
           been
           as
           well
           known
           in
           the
           practice
           of
           the
           Church
           ,
           as
           Judges
           trying
           Causes
           in
           Westminster
           Hall.
           But
           I
           challenge
           him
           to
           produce
           any
           one
           Age
           since
           the
           Apostles
           times
           to
           this
           day
           ,
           wherein
           the
           Infallibility
           of
           a
           standing
           Judge
           of
           Controversies
           appointed
           by
           Christ
           ,
           hath
           been
           received
           by
           as
           universal
           a
           consent
           as
           the
           Authority
           of
           Scripture
           hath
           been
           in
           that
           very
           Age.
           Nay
           ,
           I
           except
           not
           
           that
           Age
           which
           hath
           been
           since
           the
           Council
           of
           Trent
           ;
           for
           the
           Scriptures
           of
           the
           New
           Testament
           have
           been
           received
           of
           all
           sides
           ,
           but
           the
           Infallibility
           of
           a
           standing
           Judge
           is
           utterly
           denied
           by
           one
           side
           ,
           and
           vehemently
           disputed
           between
           several
           parties
           on
           the
           other
           .
           Some
           making
           only
           the
           Essential
           Church
           infallible
           ,
           others
           the
           representative
           in
           Councils
           ,
           others
           again
           the
           virtual
           ,
           viz.
           the
           Pope
           .
           And
           supposing
           any
           infallible
           Judge
           necessary
           ;
           it
           stands
           to
           reason
           it
           should
           be
           rather
           in
           one
           than
           in
           a
           multitude
           ,
           and
           rather
           in
           a
           constant
           succession
           of
           Bishops
           in
           one
           See
           ,
           than
           in
           an
           uncertain
           number
           who
           cannot
           be
           convened
           together
           as
           often
           as
           the
           necessities
           of
           the
           Church
           may
           require
           .
           But
           this
           is
           so
           far
           from
           being
           received
           as
           an
           Universal
           Tradition
           in
           that
           very
           Age
           wherein
           we
           live
           ,
           that
           onely
           one
           busie
           Party
           in
           the
           Roman
           Church
           do
           maintain
           it
           ,
           Many
           others
           eagerly
           opposing
           it
           ,
           and
           all
           the
           Princes
           and
           States
           in
           Christendom
           do
           in
           their
           actions
           ,
           if
           not
           in
           words
           ,
           deny
           it
           .
           And
           is
           not
           this
           now
           an
           Universal
           Tradition
           fit
           to
           be
           matched
           with
           that
           of
           the
           Scriptures
           ?
           I
           had
           once
           thought
           to
           have
           brought
           testimonies
           o●t
           of
           every
           Age
           of
           the
           Christian
           Church
           manifestly
           disproving
           any
           such
           Tradition
           of
           Infallibility
           ;
           and
           that
           not
           only
           of
           private
           persons
           when
           there
           were
           no
           Councils
           ,
           but
           from
           the
           most
           solemn
           Acts
           of
           Councils
           ,
           and
           the
           confession
           
           of
           their
           own
           Writers
           ;
           but
           that
           would
           swell
           this
           Answer
           to
           too
           great
           a
           Bulk
           ,
           and
           is
           not
           needful
           where
           so
           very
           little
           is
           offered
           for
           the
           proof
           of
           it
           .
           And
           yet
           I
           shall
           be
           ready
           to
           do
           it
           ,
           when
           any
           thing
           more
           important
           requires
           it
           .
        
         
           I
           now
           return
           to
           his
           exceptions
           against
           the
           latter
           part
           of
           the
           former
           proposition
           ,
           
             viz.
             That
             Infallibility
             in
             a
             Body
             of
             men
             ,
             is
             as
             liable
             to
             doubts
             and
             disputes
             ,
             as
             in
             those
             Books
             from
             whence
             only
             they
             derive
             their
             Infallibility
             .
          
           The
           plain
           meaning
           of
           which
           is
           ,
           that
           it
           is
           a
           foolish
           thing
           to
           make
           use
           of
           a
           medium
           as
           uncertain
           as
           the
           thing
           which
           is
           to
           be
           proved
           by
           it
           ;
           and
           therefore
           if
           the
           Infallibility
           of
           the
           the
           Church
           be
           as
           liable
           to
           doubts
           and
           disputes
           as
           that
           of
           the
           Scriptures
           ,
           it
           is
           against
           all
           just
           Laws
           of
           reasoning
           to
           make
           use
           of
           the
           Churches
           Infallibility
           to
           prove
           the
           Scriptures
           by
           .
           And
           to
           this
           no
           answer
           can
           be
           proper
           ,
           but
           either
           by
           saying
           that
           there
           is
           no
           absurdity
           in
           such
           a
           way
           of
           proving
           ;
           or
           else
           that
           the
           Infallibility
           of
           the
           Church
           is
           more
           certain
           and
           evident
           than
           that
           of
           the
           Scriptures
           .
           Which
           I
           should
           be
           glad
           to
           see
           undertaken
           by
           any
           man
           who
           pretends
           to
           sense
           ;
           which
           
             N.
             O.
          
           doth
           too
           much
           to
           meddle
           with
           it
           ;
           and
           therefore
           fairly
           shuffles
           it
           off
           ,
           and
           turns
           my
           words
           quite
           to
           another
           meaning
           ,
           as
           though
           they
           had
           been
           spoken
           of
           the
           
             doubtful
             sense
             of
             the
             Decrees
             of
             Councils
             ,
          
           which
           although
           
           elsewhere
           I
           had
           sufficient
           reason
           to
           speak
           of
           ,
           yet
           that
           was
           not
           pertinent
           to
           this
           place
           .
           But
           this
           was
           a
           way
           to
           escape
           by
           saying
           something
           ,
           though
           not
           at
           all
           to
           the
           purpose
           ;
           and
           yet
           he
           gives
           no
           sufficient
           answer
           to
           that
           sense
           he
           puts
           upon
           my
           words
           ,
           by
           bringing
           a
           Commentary
           upon
           them
           out
           of
           words
           used
           by
           me
           in
           another
           Discourse
           .
           Wherein
           I
           did
           at
           large
           argue
           against
           the
           Infallibility
           of
           General
           Councils
           ,
           
           and
           after
           disproving
           it
           in
           general
           ,
           I
           undertook
           to
           prove
           ,
           that
           no
           man
           can
           have
           any
           certainty
           of
           Faith
           as
           to
           the
           Decrees
           of
           any
           Council
           ;
           because
           men
           can
           have
           no
           certainty
           of
           Faith
           that
           this
           was
           a
           General
           Council
           ,
           that
           it
           passed
           such
           Decrees
           ,
           that
           it
           proceeded
           lawfully
           in
           passing
           them
           ,
           and
           that
           this
           is
           the
           certain
           meaning
           of
           them
           ;
           all
           which
           are
           necessary
           in
           order
           to
           the
           believing
           those
           Decrees
           to
           be
           infallible
           with
           such
           a
           Faith
           as
           they
           call
           divine
           .
           The
           words
           produced
           by
           him
           do
           speak
           of
           the
           doubtful
           sense
           and
           meaning
           of
           the
           Decrees
           of
           Councils
           ,
           by
           which
           I
           shew
           that
           men
           can
           have
           no
           more
           certainty
           of
           the
           meaning
           of
           them
           ,
           than
           of
           doubtful
           places
           of
           Scripture
           ,
           not
           as
           though
           I
           supposed
           it
           impossible
           
             for
             Councils
             to
             give
             a
             clear
             decision
             in
             matters
             of
             controversie
             ,
             so
             as
             that
             men
             might
             understand
             their
             meaning
          
           ;
           but
           I
           expresly
           mention
           such
           Decrees
           as
           are
           purposely
           framed
           in
           general
           terms
           ,
           and
           with
           ambiguous
           expressions
           
           pressions
           to
           give
           satisfaction
           to
           the
           several
           dissenting
           Parties
           ;
           for
           which
           I
           instanced
           in
           some
           of
           the
           
             Council
             of
             Trent
          
           ,
           whose
           ambiguity
           is
           most
           manifest
           by
           the
           disputes
           about
           their
           meaning
           raised
           by
           some
           who
           were
           present
           at
           the
           making
           of
           them
           .
           I
           am
           far
           enough
           from
           denying
           
             that
             a
             Commentary
             may
             make
             a
             Text
             plainer
             ,
             or
             that
             a
             Iudges
             sentence
             can
             be
             clearer
             than
             the
             Law
             ;
             or
             that
             any
             Council
             can
             ,
             or
             hath
             decided
             any
             thing
             clearer
             than
             the
             thing
             that
             is
             in
             controversie
          
           ;
           which
           are
           his
           exceptions
           :
           but
           I
           say
           ,
           if
           Councils
           pretend
           to
           do
           more
           than
           the
           Scriptures
           ,
           and
           to
           decide
           controversies
           for
           the
           satisfaction
           of
           the
           World
           ,
           and
           that
           men
           ought
           to
           have
           that
           certainty
           of
           Faith
           by
           them
           ,
           which
           they
           cannot
           have
           by
           the
           Scriptures
           ,
           they
           ought
           never
           to
           be
           liable
           to
           the
           same
           ambiguity
           and
           obscurity
           upon
           the
           account
           of
           which
           the
           Scripture
           is
           rejected
           from
           being
           a
           certain
           rule
           of
           Faith.
           For
           ,
           as
           he
           saith
           well
           ,
           
             Infallibility
             alone
             ends
             not
             Controversies
             ,
             but
             clearness
             ;
             clearness
             in
             the
             point
             controverted
             :
          
           which
           if
           Councils
           want
           ,
           they
           are
           as
           unfit
           to
           end
           Controversies
           as
           the
           Scriptures
           can
           be
           pretended
           to
           be
           .
           But
           this
           is
           not
           the
           thing
           intended
           by
           me
           in
           this
           Proposition
           and
           therefore
           it
           needs
           no
           farther
           answer
           ;
           for
           the
           only
           subject
           of
           that
           Proposition
           ,
           is
           the
           Infallibility
           of
           the
           Church
           ,
           and
           not
           the
           clearness
           of
           the
           Decrees
           of
           Councils
           .
        
         
         
           But
           I
           cannot
           admire
           the
           ingenuity
           of
           this
           way
           of
           answering
           me
           ,
           by
           putting
           another
           sense
           upon
           my
           words
           than
           they
           will
           bear
           ;
           and
           by
           drawing
           words
           out
           of
           another
           Discourse
           ,
           without
           shewing
           the
           purpose
           for
           which
           they
           are
           there
           used
           ,
           and
           leaving
           out
           the
           most
           material
           passages
           which
           tended
           to
           the
           clearing
           of
           them
           .
           If
           
             N.
             O.
          
           thinks
           fit
           to
           oppose
           that
           whole
           Discourse
           against
           the
           Infallibility
           of
           General
           Councils
           ,
           and
           set
           down
           fairly
           the
           several
           Arguments
           ,
           I
           should
           be
           then
           too
           blame
           not
           to
           return
           a
           just
           answer
           :
           but
           I
           am
           not
           bound
           to
           follow
           him
           in
           such
           strange
           excursions
           ,
           from
           the
           17.
           
           Proposition
           of
           this
           Book
           to
           a
           single
           passage
           in
           a
           larger
           Book
           ,
           and
           from
           that
           back
           to
           another
           at
           a
           mighty
           distance
           in
           the
           same
           Book
           ;
           which
           being
           dismembred
           from
           the
           Body
           of
           the
           Discourse
           ,
           must
           needs
           lose
           much
           of
           their
           strength
           .
           Yet
           with
           all
           the
           disadvantage
           he
           takes
           them
           (
           which
           is
           such
           ,
           that
           the
           best
           Book
           in
           the
           World
           may
           be
           confuted
           in
           that
           manner
           )
           he
           hath
           no
           great
           cause
           to
           glory
           in
           the
           execution
           he
           hath
           done
           upon
           them
           .
           In
           answer
           to
           my
           Lord
           of
           Canterburies
           Adversary
           ,
           who
           boasted
           of
           the
           Unity
           of
           the
           Roman
           Church
           :
           
           because
           whatever
           the
           private
           opinions
           of
           men
           are
           ,
           they
           are
           ready
           to
           submit
           their
           judgments
           to
           the
           censure
           and
           determination
           of
           the
           Church
           ,
           I
           had
           said
           ,
           
             that
             this
             will
             hold
             as
             well
             or
             better
             for
             our
             Unity
             as
             theirs
             ,
             because
             
             all
             men
             are
             willing
             to
             submit
             their
             judgments
             to
             Scripture
             ,
             which
             is
             agreed
             on
             all
             sides
             to
             be
             infallible
             .
          
           Against
           these
           words
           thus
           taken
           alone
           
             N.
             O.
          
           spends
           two
           or
           three
           Pages
           ;
           which
           might
           have
           been
           spared
           ,
           if
           he
           had
           but
           fairly
           expressed
           what
           immediately
           follows
           them
           in
           these
           words
           .
           
             If
             you
             say
             it
             cannot
             be
             known
             what
             Scripture
             determines
             ,
             but
             it
             may
             be
             easily
             what
             the
             Church
             defines
             :
             it
             is
             easily
             answered
             ,
             that
             the
             event
             shews
             it
             to
             be
             far
             otherwise
             ,
             for
             how
             many
             disputes
             are
             there
             concerning
             the
             power
             of
             determining
             matters
             of
             Faith
             ?
             to
             whom
             it
             belongs
             ,
             in
             what
             way
             it
             must
             be
             managed
             ,
             whether
             Parties
             ought
             to
             be
             heard
             in
             matters
             of
             Doctrine
             ,
             what
             the
             meaning
             of
             the
             Decrees
             are
             when
             they
             are
             made
             ,
             which
             raise
             as
             many
             divisions
             as
             were
             before
             them
             ;
             as
             appears
             by
             the
             Decrees
             of
             the
             Council
             of
             Trent
             ,
             and
             the
             later
             of
             Pope
             Innocent
             relating
             to
             the
             five
             Propositions
             ;
             so
             that
             upon
             the
             whole
             it
             appears
             setting
             aside
             force
             and
             fraud
             ,
             which
             are
             excellent
             Principles
             of
             Christian
             Unity
             ,
             we
             are
             upon
             as
             fair
             terms
             of
             Union
             as
             they
             are
             among
             themselves
             .
          
           I
           do
           not
           therefore
           say
           ,
           that
           the
           Church
           of
           Rome
           hath
           no
           advantage
           at
           all
           in
           point
           of
           Unity
           ,
           but
           that
           all
           the
           advantage
           it
           hath
           ,
           comes
           from
           force
           and
           fraud
           ,
           and
           setting
           these
           aside
           ,
           we
           are
           upon
           as
           good
           terms
           of
           Union
           as
           they
           ;
           and
           
           we
           do
           not
           envy
           them
           the
           effects
           of
           Tyranny
           and
           Deceit
           .
           It
           is
           the
           Union
           of
           Christians
           we
           contend
           for
           ,
           and
           not
           of
           Slaves
           or
           Fools
           ;
           we
           leave
           the
           Turk
           and
           the
           Pope
           to
           vie
           with
           each
           other
           in
           this
           kind
           of
           Unity
           ,
           (
           although
           I
           believe
           the
           Turk
           hath
           much
           the
           advantage
           in
           it
           )
           and
           I
           freely
           yield
           to
           
             N.
             O.
          
           that
           they
           have
           a
           juster
           pretence
           to
           
             Vnity
             without
             Truth
          
           than
           we
           .
           Which
           is
           agreeable
           to
           what
           he
           pleads
           for
           ,
           
           
             that
             they
             are
             more
             united
             in
             opinion
             than
             we
             ;
             united
             in
             opinion
             ,
             I
             say
             ,
             true
             or
             false
             ,
          
           saith
           he
           ,
           
             here
             matters
             not
             ;
             we
             speak
             here
             of
             Vnion
             not
             of
             Truth
             .
          
           
           This
           and
           the
           following
           of
           Tyranny
           ,
           which
           we
           complain
           of
           ,
           are
           the
           two
           fairest
           Pleas
           for
           their
           Vnion
           I
           ever
           met
           with
           .
           But
           this
           is
           not
           a
           place
           to
           examine
           the
           pretences
           to
           Unity
           on
           both
           sides
           ,
           that
           I
           have
           at
           large
           done
           in
           a
           whole
           Chapter
           in
           the
           late
           Book
           ,
           and
           if
           
             N.
             O.
          
           had
           intended
           any
           thing
           to
           purpose
           against
           me
           on
           this
           subject
           ,
           he
           ought
           much
           rather
           to
           have
           fallen
           on
           a
           just
           Discourse
           than
           two
           such
           lame
           Clauses
           as
           he
           makes
           these
           to
           be
           by
           his
           citation
           of
           them
           .
           And
           when
           he
           doth
           that
           ,
           he
           may
           hear
           more
           of
           this
           Subject
           ;
           in
           the
           mean
           time
           Infallibility
           is
           our
           business
           .
        
         
           
             And
             therefore
             I
             proceed
             to
             the
             third
             Argument
             made
             use
             of
             by
          
           N.
           O.
           
             for
             the
             proof
             of
             Infallibility
             in
             the
             Guides
             of
             the
             Church
             ,
          
           
           
             which
             is
             from
          
           parity
           of
           Reason
           .
           
           
             Because
             ,
             I
             
             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
             to
             their
             salvation
             ;
             from
             hence
             he
             inferrs
             ,
          
           That
           if
           every
           Christian
           may
           become
           thus
           infallible
           in
           necessaries
           ,
           from
           1.
           a
           clear
           rule
           .
           2.
           a
           due
           Industry
           used
           ;
           3.
           and
           a
           certainty
           that
           it
           is
           so
           used
           ;
           may
           not
           the
           Church-Governours
           still
           much
           rather
           be
           allowed
           Infallible
           ,
           and
           so
           retain
           still
           their
           infallible
           Guideship
           ;
           and
           the
           people
           also
           ,
           the
           more
           clear
           the
           rule
           of
           Faith
           is
           proved
           to
           be
           ,
           the
           more
           securely
           be
           referred
           to
           their
           direction
           ?
           and
           have
           we
           not
           all
           reason
           to
           presume
           that
           the
           chief
           Guides
           of
           the
           Church
           (
           even
           a
           General
           Council
           of
           them
           ,
           or
           if
           it
           be
           but
           a
           major
           part
           of
           this
           Council
           ,
           't
           is
           sufficient
           )
           in
           their
           consults
           concerning
           a
           point
           necessary
           to
           salvation
           delivered
           in
           Scripture
           ,
           use
           at
           least
           so
           much
           endeavour
           (
           for
           more
           needs
           not
           )
           as
           a
           plain
           Rustick
           doth
           ,
           to
           understand
           the
           meaning
           of
           it
           ,
           and
           also
           the
           like
           sincerity
           ?
           For
           what
           they
           define
           for
           others
           ,
           they
           define
           for
           themselves
           also
           ,
           and
           their
           salvation
           is
           as
           much
           concerned
           as
           any
           other
           mans
           is
           ,
           in
           their
           mistakes
           .
           And
           next
           ,
           why
           may
           not
           these
           Governours
           upon
           such
           certainty
           of
           a
           sincere
           endeavour
           
           and
           clearness
           of
           the
           rule
           take
           upon
           them
           to
           define
           these
           points
           and
           enjoyn
           an
           assent
           to
           and
           belief
           of
           them
           to
           their
           subjects
           ;
           especially
           since
           it
           is
           affirmed
           that
           all
           those
           from
           whom
           they
           require
           such
           obedience
           ,
           if
           they
           please
           to
           use
           a
           sincere
           endeavour
           may
           be
           certain
           thereof
           as
           well
           as
           they
           ?
           And
           are
           we
           not
           here
           again
           arrived
           at
           Church-infallibility
           ,
           if
           not
           from
           extraordinary
           divine
           assistance
           ,
           only
           sincere
           endeavour
           being
           supposed
           ?
           And
           thus
           doe
           not
           his
           conditional
           Infallibility
           of
           particular
           persons
           in
           necessaries
           ,
           the
           condition
           being
           so
           easie
           ,
           necessarily
           inferr
           a
           moral
           impossibility
           of
           the
           Churches
           erring
           in
           them
           ;
           especially
           those
           necessaries
           being
           contracted
           to
           the
           Apostles
           Creed
           ,
           as
           it
           is
           by
           some
           .
        
         
           To
           lay
           open
           the
           weakness
           of
           this
           Discourse
           ,
           which
           appears
           fair
           and
           plausible
           at
           first
           view
           ,
           I
           shall
           give
           an
           account
           of
           these
           two
           things
           .
        
         
           1.
           
           What
           Infallibility
           I
           attribute
           to
           private
           persons
           .
        
         
           2.
           
           How
           far
           the
           parity
           of
           reason
           will
           extend
           to
           the
           Infallibility
           of
           the
           Guides
           of
           the
           Church
           .
        
         
           1.
           
           As
           to
           the
           Infallibility
           by
           me
           attributed
           to
           private
           persons
           ;
           no
           such
           thing
           can
           be
           inferred
           from
           my
           words
           ;
           and
           I
           wish
           
             N.
             O.
          
           would
           have
           kept
           to
           my
           own
           expressions
           ,
           and
           not
           foisted
           in
           that
           term
           of
           Infallibility
           ,
           without
           which
           all
           his
           Discourse
           would
           have
           betrayed
           its
           own
           
           weakness
           .
           For
           take
           the
           terms
           which
           I
           laid
           down
           ,
           and
           apply
           them
           to
           the
           Guides
           of
           the
           Church
           ,
           and
           see
           what
           a
           mighty
           Infallibility
           springs
           from
           them
           .
           For
           if
           it
           be
           repugnant
           to
           the
           nature
           of
           the
           design
           ,
           and
           to
           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
           ,
           how
           doth
           it
           hence
           follow
           that
           the
           Guides
           of
           the
           Church
           must
           be
           infallible
           in
           teaching
           matters
           of
           Faith
           ?
           If
           I
           had
           asserted
           that
           particular
           persons
           were
           infallible
           in
           determining
           what
           was
           true
           ,
           and
           what
           not
           ;
           then
           I
           grant
           the
           Argument
           would
           have
           much
           more
           held
           for
           those
           whose
           office
           it
           is
           to
           guide
           and
           direct
           others
           .
           But
           what
           he
           means
           by
           mens
           
             being
             infallible
             in
             necessaries
          
           ,
           I
           do
           not
           well
           understand
           ;
           for
           it
           is
           capable
           of
           three
           several
           meanings
           :
           1.
           
           That
           either
           men
           are
           infallible
           in
           judging
           of
           necessaries
           to
           salvation
           ;
           2.
           or
           ,
           That
           men
           are
           infallible
           in
           teaching
           others
           what
           art
           necessaries
           to
           salvation
           .
           Or
           3.
           
           That
           men
           are
           infallible
           in
           believing
           such
           things
           as
           are
           necessary
           to
           salvation
           ,
           
             i.
             e.
          
           that
           such
           is
           the
           goodness
           of
           God
           ,
           and
           the
           clearness
           of
           Scriptures
           ,
           that
           no
           man
           who
           sincerely
           desires
           to
           know
           what
           is
           necessary
           to
           salvation
           shall
           be
           deceived
           
           therein
           ;
           and
           what
           is
           this
           any
           more
           than
           to
           assert
           that
           God
           will
           not
           be
           wanting
           in
           necessaries
           to
           mankind
           ;
           and
           although
           I
           know
           no
           reason
           for
           using
           the
           term
           of
           Infallibility
           thus
           applied
           ,
           yet
           the
           thing
           it self
           I
           assert
           in
           that
           sense
           ,
           but
           in
           neither
           of
           the
           other
           :
           and
           what
           now
           can
           be
           inferred
           from
           hence
           by
           a
           parity
           of
           reason
           ,
           but
           that
           the
           Guides
           of
           the
           Church
           ,
           supposing
           the
           same
           sincerity
           shall
           enjoy
           the
           same
           priviledge
           ,
           which
           I
           know
           none
           ever
           denied
           them
           ;
           but
           what
           is
           this
           to
           their
           infallibility
           in
           teaching
           all
           matters
           of
           Faith
           ?
           which
           is
           the
           only
           thing
           to
           be
           proved
           by
           him
           .
           If
           he
           can
           prove
           this
           as
           necessary
           for
           the
           salvation
           of
           mankind
           as
           the
           other
           is
           ,
           then
           he
           would
           do
           something
           to
           his
           purpose
           ,
           but
           not
           otherwise
           .
           So
           that
           all
           this
           discourse
           proceeds
           upon
           a
           very
           false
           way
           of
           reasoning
           from
           believing
           to
           teaching
           ,
           and
           from
           necessaries
           to
           salvation
           ,
           to
           all
           matters
           of
           Faith
           ,
           which
           the
           Guides
           of
           the
           Church
           shall
           propose
           to
           men
           .
        
         
           2.
           
           
             But
             may
             we
             not
             inferr
             ,
             that
             if
             God
             will
             not
             be
             wanting
             to
             particular
             persons
             in
             matters
             necessary
             to
             their
             salvation
             ,
             much
             less
             will
             he
             be
             wanting
             to
             the
             Guides
             of
             the
             Church
             in
             all
             matters
             of
             Faith
             ?
          
           No
           certainly
           ,
           unless
           it
           be
           proved
           that
           their
           Guidance
           is
           the
           only
           means
           whereby
           men
           can
           understand
           what
           is
           necessary
           to
           salvation
           ;
           which
           is
           utterly
           denied
           by
           us
           ,
           God
           having
           otherwise
           provided
           for
           
           that
           ,
           by
           giving
           so
           clear
           a
           Rule
           in
           matters
           necessary
           ,
           that
           no
           man
           who
           sincerely
           endeavours
           to
           know
           such
           things
           shall
           fail
           therein
           .
           
             But
             will
             not
             the
             same
             sincerity
             in
             the
             Guides
             of
             the
             Church
             ,
             extend
             to
             their
             knowing
             and
             declaring
             all
             matters
             of
             Faith
             ?
          
           This
           is
           a
           thing
           possible
           ,
           and
           supposing
           God
           had
           entrusted
           them
           with
           the
           infallible
           delivery
           of
           all
           matters
           of
           Faith
           ,
           were
           not
           to
           be
           questioned
           ;
           but
           that
           is
           the
           thing
           still
           in
           dispute
           ,
           and
           is
           not
           to
           be
           supposed
           ,
           without
           proving
           it
           by
           plain
           evidence
           from
           those
           Books
           which
           are
           agreed
           on
           both
           sides
           to
           contain
           the
           Will
           of
           God.
           Besides
           ,
           that
           no
           man
           that
           is
           acquainted
           with
           the
           proceedings
           of
           the
           Council
           of
           Trent
           ,
           will
           see
           reason
           to
           be
           over-confident
           of
           the
           sincerity
           of
           Councils
           so
           palpably
           influenced
           by
           the
           Court
           of
           Rome
           as
           that
           was
           .
           
             But
             however
             is
             it
             not
             fit
             in
             these
             matters
             that
             particular
             persons
             should
             rather
             yield
             to
             the
             guidance
             of
             others
             ,
             than
             to
             the
             conduct
             of
             their
             own
             reason
             ?
          
           Which
           is
           N.
           O's
           .
           farther
           Argument
           in
           this
           matter
           ,
           
             viz.
             That
             a
             Fallibility
             being
             supposed
             ,
             it
             is
             more
             fitting
             to
             follow
             prudent
             and
             experienced
             ,
             though
             fallible
             persons
             direction
             rather
             than
             our
             own
             .
          
           To
           this
           I
           answer
           in
           these
           following
           particulars
           .
        
         
           1.
           
           That
           God
           hath
           entrusted
           every
           man
           with
           a
           faculty
           of
           discerning
           Truth
           and
           Falshood
           ;
           
           supposing
           that
           there
           were
           no
           persons
           in
           the
           World
           to
           direct
           or
           guide
           him
           .
           
           For
           
           without
           this
           there
           were
           no
           capacity
           in
           mankind
           to
           be
           instructed
           in
           matters
           of
           Religion
           ;
           and
           it
           were
           to
           no
           purpose
           ,
           to
           offer
           any
           thing
           to
           men
           to
           be
           believed
           ,
           or
           to
           perswade
           them
           to
           embrace
           any
           Religion
           .
           To
           make
           this
           plain
           ,
           I
           will
           suppose
           a
           Person
           come
           to
           years
           of
           understanding
           ,
           not
           yet
           professing
           any
           particular
           Religion
           to
           whom
           the
           several
           Religions
           in
           the
           world
           are
           proposed
           by
           men
           perswaded
           of
           the
           truth
           of
           them
           ,
           viz.
           the
           Christian
           ,
           the
           Jewish
           ,
           and
           the
           Mahumetan
           :
           He
           hears
           the
           several
           arguments
           brought
           for
           each
           of
           them
           ,
           and
           hath
           no
           greater
           opinion
           of
           the
           teachers
           of
           one
           than
           of
           another
           ,
           I
           desire
           to
           know
           whether
           this
           person
           may
           not
           see
           so
           much
           of
           the
           truth
           and
           excellency
           of
           Christian
           Religion
           ,
           above
           the
           rest
           as
           to
           choose
           that
           and
           reject
           all
           the
           rest
           .
           I
           hope
           no
           one
           will
           deny
           this
           ;
           now
           if
           a
           man
           does
           here
           upon
           his
           own
           judgment
           and
           reason
           choose
           the
           Christian
           Religion
           ,
           so
           as
           firmly
           to
           believe
           it
           ,
           then
           God
           hath
           given
           to
           men
           such
           a
           faculty
           of
           judging
           ,
           that
           upon
           the
           proposal
           of
           truth
           and
           falshood
           ,
           he
           may
           embrace
           the
           true
           Religion
           and
           reject
           the
           false
           ,
           and
           such
           a
           Faith
           is
           acceptable
           and
           pleasing
           to
           God
           ;
           Otherwise
           no
           man
           could
           embrace
           Christianity
           at
           first
           upon
           good
           grounds
           .
        
         
           2.
           
           This
           faculty
           is
           not
           taken
           away
           ,
           nor
           men
           forbidden
           the
           exercise
           of
           it
           in
           the
           choice
           of
           
           their
           Religion
           by
           any
           principle
           of
           the
           Christian
           Religion
           ;
           for
           our
           Saviour
           himself
           appealed
           to
           the
           Judgement
           of
           the
           persons
           he
           endeavored
           to
           convince
           ;
           
           he
           made
           use
           of
           many
           arguments
           to
           perswade
           them
           ,
           he
           directed
           them
           in
           the
           way
           of
           finding
           out
           of
           truth
           ,
           he
           reproved
           those
           who
           would
           not
           search
           into
           the
           things
           delivered
           to
           them
           .
           All
           which
           were
           to
           no
           purpose
           at
           all
           ,
           if
           men
           were
           not
           to
           continue
           the
           exercise
           of
           their
           own
           Judgements
           about
           these
           matters
           .
           Accordingly
           we
           find
           the
           Apostles
           appealing
           to
           the
           Judgements
           of
           private
           and
           fallible
           persons
           concerning
           what
           they
           said
           to
           them
           ,
           
           although
           themselves
           were
           infallible
           ,
           and
           had
           the
           greatest
           Authority
           over
           them
           ;
           we
           find
           them
           ,
           not
           bidding
           
             the
             Guides
             of
             the
             Church
             p●ove
             all
             things
             and
             the
             people
             held
             fast
             that
             which
             they
             delivered
             them
          
           ;
           
           but
           Commanding
           them
           indifferently
           
             to
             prove
             all
             things
             and
             hold
             fast
             that
             which
             is
             good
             ,
             i.
             e.
          
           what
           upon
           examination
           they
           found
           to
           be
           so
           ;
           we
           find
           those
           commended
           ,
           who
           
             searched
             the
             Scriptures
             daily
             whether
             the
             things
             proposed
             to
             them
             were
             so
             or
             no.
          
           
           So
           that
           we
           see
           the
           Christian
           Religion
           d●th
           not
           forbid
           men
           the
           exercise
           of
           that
           faculty
           of
           judging
           ,
           which
           God
           hath
           given
           to
           mankind
           .
        
         
           3.
           
           The
           exercise
           of
           this
           faculty
           was
           not
           to
           cease
           as●oon
           as
           men
           had
           embraced
           the
           Christian
           
           Doctrine
           .
           For
           the
           precepts
           given
           by
           the
           Apostles
           do
           belong
           to
           those
           who
           are
           already
           Christians
           ,
           and
           that
           concerning
           the
           matters
           proposed
           by
           their
           Guides
           ;
           nay
           they
           are
           expressly
           commended
           to
           try
           and
           examin
           all
           pretences
           to
           Infallibility
           and
           Revelation
           upon
           this
           great
           reason
           because
           there
           should
           be
           many
           false
           pretenders
           to
           them
           .
           
             Beloved
             believe
             not
             every
             Spirit
             ,
             but
             try
             the
             Spirits
             whether
             they
             be
             of
             God
             ,
          
           
           
             for
             many
             false
             Prophets
             are
             gone
             out
             into
             the
             world
             .
          
           
           They
           are
           commanded
           
             not
             to
             believe
             any
             other
             Gospel
             though
             Apostles
             or
             an
             Angel
             from
             Heaven
             should
             preach
             it
          
           ;
           and
           how
           should
           they
           know
           whether
           it
           were
           another
           or
           the
           same
           if
           they
           were
           not
           to
           examin
           and
           compare
           them
           ?
           
           They
           are
           bid
           
             to
             contend
             earnestly
             for
             the
             faith
             once
             delivered
             to
             the
             Saints
          
           ;
           it
           might
           be
           a
           new
           Faith
           for
           any
           thing
           they
           could
           know
           ,
           if
           they
           were
           not
           competent
           Judges
           of
           what
           was
           once
           delivered
           :
           
           They
           are
           frequently
           charged
           
             to
             beware
             of
             Seducers
             and
             false
             Guides
             ,
          
           
           
             that
             should
             come
             in
             the
             name
             of
             Christ
             and
             his
             Apostles
          
           ;
           they
           are
           told
           ,
           
           
             that
             there
             should
             come
             a
             falling
             away
             and
             departing
             from
             the
             Faith
          
           ;
           
           and
           that
           
             the
             time
             will
             come
             when
             men
             will
             not
             endure
             sound
             Doctrine
             ,
          
           
           
             and
             shall
             turn
             away
             their
             ears
             from
             〈◊〉
             truth
             and
             believe
             fables
          
           ;
           
           
             that
             such
             shall
             come
             with
             all
             deceivableness
             of
             unrighteousness
             ;
             with
             powers
             and
             signs
             and
             
             lying
             wonders
             .
          
           To
           what
           end
           or
           purpose
           are
           all
           these
           things
           said
           ,
           if
           men
           being
           once
           Christians
           are
           no
           longer
           to
           exercise
           their
           own
           Judgements
           ,
           but
           deliver
           them
           up
           into
           the
           hands
           of
           their
           Guides
           ?
           What
           is
           this
           ,
           but
           to
           put
           them
           under
           a
           necessity
           of
           being
           deluded
           when
           their
           Guides
           please
           ?
           and
           as
           our
           Saviour
           saith
           ,
           
           
             When
             the
             blind
             lead
             the
             blind
             both
             shall
             fall
             into
             the
             ditch
             .
          
        
         
           4.
           
           The
           Authority
           of
           Guides
           in
           the
           Church
           is
           not
           absolute
           and
           unlimited
           but
           confined
           within
           certain
           bounds
           .
           Which
           if
           they
           transgress
           they
           are
           no
           longer
           to
           be
           followed
           .
           
           So
           
             St.
             Paul
             saith
             ,
             if
             we
             or
             an
             Angel
             from
             Heaven
             teach
             any
             other
             Gospel
             let
             him
             be
             accursed
             ,
          
           so
           that
           the
           Apostles
           themselves
           though
           giving
           the
           greatest
           Evidence
           of
           Infallibility
           were
           no
           longer
           to
           be
           followed
           than
           they
           held
           to
           the
           Gospel
           of
           Christ.
           And
           they
           desired
           no
           more
           of
           their
           greatest
           Disciples
           whom
           they
           had
           Converted
           to
           the
           Christian
           Faith
           ,
           
           than
           
             to
             be
             followers
             of
             them
             as
             they
             were
             of
             Christ
             ,
          
           
           they
           told
           them
           
             they
             had
             no
             dominion
             over
             their
             faith
             ,
          
           although
           they
           were
           far
           more
           assisted
           with
           an
           infallible
           Spirit
           ,
           than
           any
           other
           Guides
           of
           the
           Church
           could
           pretend
           to
           be
           ever
           since
           .
           Therefore
           no
           present
           Guides
           ,
           what
           ever
           names
           they
           go
           by
           ,
           ought
           to
           usurp
           such
           an
           Authority
           over
           the
           minds
           of
           men
           which
           the
           Apostles
           themselves
           did
           not
           challenge
           ;
           
           although
           there
           were
           greater
           reason
           for
           men
           to
           yield
           up
           their
           minds
           wholly
           to
           their
           guidance
           .
           We
           are
           far
           from
           denying
           all
           reasonable
           and
           just
           authority
           to
           be
           given
           to
           the
           Guides
           of
           the
           Church
           ;
           but
           we
           say
           that
           their
           Authority
           not
           being
           absolute
           is
           con●ined
           to
           some
           known
           rule
           ;
           And
           where
           there
           is
           a
           rule
           for
           them
           to
           proceed
           by
           ,
           there
           is
           a
           rule
           for
           others
           to
           Judge
           of
           their
           proceedings
           ;
           and
           consequently
           men
           must
           exercise
           their
           Judgements
           about
           the
           matters
           they
           determin
           whether
           they
           be
           agreeable
           to
           that
           r●le
           or
           n●t
           .
        
         
           5.
           
           Where
           the
           Rule
           by
           which
           the
           Guides
           of
           the
           Church
           are
           to
           proceed
           hath
           determined
           nothing
           ,
           there
           we
           say
           the
           Authority
           of
           the
           Guides
           is
           to
           be
           submitted
           unto
           .
           For
           otherwise
           ,
           there
           would
           be
           nothing
           le●t
           ,
           wherein
           their
           Authority
           could
           be
           shewn
           ,
           and
           others
           pay
           obedience
           to
           them
           ,
           on
           the
           account
           of
           it
           .
           Therefore
           we
           plead
           for
           the
           Churches
           Authority
           in
           all
           matters
           of
           meer
           order
           and
           decency
           ,
           in
           indifferent
           rites
           and
           ceremonies
           ;
           and
           think
           it
           an
           unreasonable
           thing
           to
           〈◊〉
           the
           Govern●u●s
           of
           a
           Christian
           society
           the
           Priviledge
           of
           Commanding
           in
           things
           which
           God
           hath
           n●t
           al●
           ready
           determined
           by
           his
           own
           Law.
           We
           plead
           for
           the
           respect
           and
           reverence
           which
           is
           due
           to
           the
           Lawful
           constituti●ns
           o●
           the
           Church
           whereof
           we
           are
           members
           ;
           and
           〈◊〉
           the
           just
           Authority
           of
           the
           Guides
           it
           ,
           in
           the
           
           exercise
           of
           that
           power
           which
           is
           committed
           to
           the
           Governours
           of
           it
           ;
           as
           the
           successours
           of
           the
           Apostles
           in
           their
           care
           of
           the
           Christian
           Church
           ,
           although
           not
           in
           their
           Infallibility
           .
        
         
           6.
           
           We
           allow
           a
           very
           great
           Authority
           to
           the
           Guides
           of
           the
           Catholick
           Church
           in
           the
           best
           times
           of
           Christianity
           ;
           and
           look
           upon
           the
           concurrent
           sense
           of
           Antiquity
           as
           an
           excellent
           means
           to
           understand
           the
           mind
           of
           Scripture
           in
           places
           otherwise
           doubtful
           and
           obscure
           .
           We
           prosess
           a
           great
           Reverence
           to
           the
           Ancient
           Fathers
           of
           the
           Church
           :
           but
           Especially
           when
           assembled
           in
           free
           and
           General
           Councils
           ;
           We
           reject
           the
           ancient
           heresies
           condemned
           in
           them
           ;
           which
           we
           the
           rather
           believe
           to
           be
           against
           the
           Scripture
           ,
           because
           so
           ancient
           ,
           so
           wise
           and
           so
           great
           persons
           did
           deliver
           the
           contrary
           doctrine
           ,
           not
           only
           to
           be
           the
           sense
           of
           the
           Church
           in
           their
           own
           time
           but
           ever
           since
           the
           Apostles
           .
           Nay
           we
           reject
           nothing
           that
           can
           be
           proved
           by
           an
           universal
           Tradition
           from
           the
           Apostolical
           times
           downwards
           ;
           but
           we
           have
           so
           great
           an
           opinion
           of
           the
           Wisdom
           and
           Piety
           of
           those
           excellent
           Guides
           of
           the
           Church
           in
           the
           Primitive
           times
           ,
           that
           we
           see
           no
           reason
           to
           have
           those
           things
           forced
           upon
           us
           now
           ,
           which
           we
           offer
           to
           prove
           to
           be
           contrary
           to
           their
           doctrine
           and
           practice
           .
           So
           that
           the
           controversy
           between
           us
           is
           not
           about
           the
           Authority
           of
           the
           Guides
           of
           the
           Church
           ,
           but
           whether
           
           the
           Guides
           of
           the
           Apostolical
           and
           Primitive
           times
           ought
           not
           to
           have
           greater
           Authority
           over
           us
           ,
           than
           those
           of
           the
           present
           Church
           in
           things
           wherein
           they
           contradict
           each
           other
           ?
           This
           is
           the
           true
           State
           of
           the
           Controversy
           between
           us
           ;
           and
           all
           the
           clamours
           of
           rejecting
           the
           Authority
           of
           Church
           Guides
           are
           vain
           and
           impertinent
           .
           But
           we
           profess
           to
           yield
           greater
           reverence
           and
           submission
           of
           mind
           to
           Christ
           ,
           and
           his
           Apostles
           ,
           than
           to
           any
           Guides
           of
           the
           Church
           ever
           since
           :
           we
           are
           sure
           they
           spake
           by
           an
           Infallible
           Spirit
           ,
           and
           where
           they
           have
           determined
           matters
           of
           Faith
           or
           practice
           ,
           we
           look
           upon
           it
           as
           arrogance
           and
           presumption
           in
           any
           others
           to
           alter
           what
           they
           have
           declared
           .
           And
           for
           the
           Ages
           since
           ,
           we
           have
           a
           much
           g●eater
           esteem
           for
           those
           nea●est
           the
           Apostolical
           times
           and
           so
           downwards
           ,
           till
           Ignorance
           ,
           Ambition
           ,
           and
           private
           Interests
           sway'd
           too
           much
           among
           those
           who
           were
           called
           the
           Guides
           of
           the
           Church
           .
           And
           that
           by
           the
           confession
           of
           those
           who
           were
           members
           of
           it
           at
           the
           same
           time
           ;
           which
           makes
           us
           not
           to
           wonder
           that
           such
           corruptions
           of
           doctrine
           and
           practice
           should
           then
           come
           in
           :
           but
           we
           do
           justly
           wonder
           at
           the
           sincerity
           of
           those
           who
           would
           not
           have
           them
           reformed
           and
           taken
           away
           .
        
         
           7.
           
           In
           matters
           imposed
           upon
           us
           to
           believe
           or
           practise
           which
           are
           repugnant
           to
           plain
           commands
           of
           Scripture
           ,
           or
           the
           Evidence
           offense
           ,
           
           or
           the
           grounds
           of
           Christian
           Religion
           ;
           we
           assert
           that
           no
           Authority
           of
           the
           present
           Guides
           of
           a
           Church
           ,
           is
           to
           overrule
           our
           faith
           or
           practice
           .
           For
           there
           are
           some
           things
           so
           plain
           ,
           that
           no
           Man
           will
           be
           guided
           by
           anothers
           opinion
           in
           them
           ;
           If
           any
           Philosopher
           did
           think
           his
           Authority
           ought
           to
           overrule
           an
           Ignorant
           Mans
           opinion
           ,
           in
           saying
           the
           snow
           which
           he
           saw
           to
           be
           white
           was
           not
           so
           ;
           I
           would
           fain
           know
           whether
           that
           Man
           did
           better
           to
           believe
           his
           eyes
           or
           the
           prudent
           ,
           experienc'd
           Philosopher
           ?
           I
           am
           certain
           ,
           if
           I
           destroy
           the
           Evidence
           of
           sense
           I
           must
           overthrow
           the
           grounds
           of
           Christian
           Religion
           ;
           and
           I
           am
           as
           certain
           if
           I
           believe
           that
           not
           to
           be
           bread
           which
           my
           senses
           tell
           me
           is
           so
           ,
           I
           must
           destroy
           the
           greatest
           Evidence
           of
           sense
           ;
           and
           which
           is
           fitter
           for
           me
           ,
           to
           reject
           that
           Evidence
           which
           assures
           my
           Christianity
           to
           me
           ,
           or
           that
           Authority
           which
           by
           its
           impositions
           on
           my
           faith
           overthrows
           the
           certainty
           of
           sense
           ?
           We
           do
           not
           say
           that
           we
           are
           to
           reject
           any
           doctrine
           delivered
           in
           Scripture
           which
           concerns
           a
           Being
           infinitely
           above
           our
           understanding
           ,
           because
           we
           cannot
           comprehend
           all
           things
           contained
           in
           it
           ;
           but
           in
           matters
           lyable
           to
           sense
           and
           the
           proper
           objects
           of
           it
           ,
           we
           must
           beg
           pardon
           if
           we
           prefer
           the
           grounds
           of
           our
           common
           Christianity
           before
           a
           novel
           and
           monstrous
           figment
           ,
           hatched
           in
           the
           times
           of
           Ignorance
           and
           Barbarism
           ,
           foster'd
           by
           
           faction
           ,
           and
           imposed
           by
           Tyranny
           .
           We
           find
           no
           command
           so
           plain
           in
           Scripture
           that
           we
           must
           believe
           the
           Guides
           of
           the
           Church
           in
           all
           they
           deliver
           ,
           as
           there
           is
           that
           we
           must
           not
           worship
           Images
           ,
           that
           we
           must
           pray
           with
           understanding
           ,
           that
           we
           must
           keep
           to
           our
           Saviours
           Institution
           of
           the
           Lords
           supper
           ;
           but
           if
           any
           Guides
           of
           a
           Church
           pretend
           to
           an
           Authority
           to
           evacuate
           the
           force
           of
           these
           Laws
           ,
           we
           do
           not
           so
           much
           reject
           their
           Authority
           ,
           as
           prefer
           Gods
           above
           them
           .
           Doth
           that
           Man
           destroy
           the
           authority
           of
           Parents
           ,
           that
           refuses
           to
           obey
           them
           ,
           when
           they
           Command
           him
           to
           commit
           Treason
           ?
           That
           is
           our
           case
           in
           this
           matter
           ,
           supposing
           such
           Guides
           of
           a
           Church
           which
           otherwise
           we
           are
           bound
           to
           obey
           ,
           if
           they
           require
           things
           contrary
           to
           a
           direct
           Command
           of
           God
           ,
           must
           we
           prefer
           their
           Guidance
           before
           Gods
           ?
           If
           they
           can
           prove
           us
           mistaken
           we
           yield
           ,
           but
           till
           then
           the
           Question
           is
           not
           ,
           whether
           the
           Guides
           of
           the
           Church
           must
           be
           submitted
           to
           rather
           than
           our
           own
           reason
           ?
           but
           whether
           Gods
           authority
           or
           theirs
           must
           be
           obeyed
           ?
           And
           I
           would
           gladly
           know
           whether
           there
           be
           not
           some
           Points
           of
           faith
           ,
           and
           some
           parts
           of
           our
           duty
           ,
           so
           plain
           ,
           that
           no
           Church-Authority
           determining
           the
           contrary
           ought
           to
           be
           obey'd
           ?
        
         
           8.
           
           No
           absolute
           submission
           can
           be
           due
           to
           those
           Guides
           of
           a
           Church
           who
           have
           opposed
           and
           contradicted
           each
           other
           ,
           and
           condemned
           one
           an●ther
           for
           errour
           and
           here●y
           .
           For
           then
           
           in
           case
           of
           absolute
           submission
           a
           Man
           must
           yield
           his
           assent
           to
           contradictions
           ;
           and
           for
           the
           same
           reason
           that
           he
           is
           to
           be
           a
           Catholick
           at
           one
           time
           ,
           he
           must
           be
           a
           heretick
           at
           another
           .
           I
           hope
           the
           Guides
           of
           the
           present
           Church
           pretend
           to
           no
           more
           infallibility
           and
           Authority
           than
           their
           predecessours
           in
           the
           same
           Capacity
           with
           themselves
           have
           had
           ;
           and
           we
           say
           they
           have
           contradicted
           the
           sense
           of
           those
           before
           them
           in
           the
           matters
           in
           dispute
           between
           us
           .
           Yet
           that
           is
           not
           the
           thing
           I
           now
           insist
           upon
           ;
           but
           that
           these
           Guides
           of
           the
           Church
           have
           declared
           each
           other
           to
           be
           fallible
           by
           condemning
           their
           opinions
           and
           practices
           ;
           and
           by
           that
           means
           have
           made
           it
           necessary
           for
           men
           to
           believe
           those
           not
           to
           be
           infallible
           ,
           unless
           both
           parts
           of
           a
           contradiction
           may
           be
           infallibly
           true
           .
           Suppose
           a
           Man
           living
           in
           the
           times
           of
           the
           prevalency
           of
           Arrianism
           ,
           when
           almost
           all
           the
           Guides
           of
           the
           Church
           declared
           in
           favour
           of
           it
           ,
           when
           several
           great
           Councils
           opposed
           and
           contradicted
           that
           of
           Nice
           ,
           when
           Pope
           Liberius
           did
           subscribe
           the
           Sirmian
           confession
           and
           Communicated
           with
           the
           Arrians
           ,
           what
           advice
           would
           
             N.
             O.
          
           give
           such
           a
           one
           if
           he
           must
           not
           exercise
           his
           own
           Judgement
           ,
           and
           compare
           both
           the
           doctrines
           by
           the
           rule
           of
           Scriptures
           ?
           must
           he
           follow
           the
           present
           Guides
           even
           the
           Pope
           himself
           ?
           Then
           he
           must
           joyn
           with
           the
           the
           Arrians
           .
           Must
           he
           adhere
           to
           the
           Nicene
           
           Council
           ?
           but
           there
           were
           more
           numerous
           Councils
           which
           condemned
           it
           .
           What
           remedy
           can
           be
           supposed
           in
           such
           a
           case
           ,
           but
           that
           every
           person
           must
           search
           and
           examine
           the
           several
           doctrines
           ,
           according
           to
           his
           best
           ability
           ,
           and
           judge
           what
           is
           best
           for
           him
           to
           believe
           and
           practise
           ?
           No
           answer
           can
           be
           more
           absurd
           in
           this
           case
           than
           that
           which
           some
           give
           ,
           that
           Liberius
           only
           erred
           in
           his
           
             External
             profession
             of
             faith
             and
             not
             in
             the
             belief
             of
             it
          
           ;
           for
           we
           are
           now
           speaking
           of
           such
           as
           are
           to
           be
           Guides
           to
           others
           ,
           and
           on
           whose
           direction
           they
           are
           to
           rely
           ,
           which
           must
           be
           something
           which
           may
           be
           known
           to
           them
           .
           Supposing
           then
           ,
           that
           Liberius
           when
           he
           subscribed
           and
           joyned
           with
           the
           Arrians
           ,
           was
           a
           Catholick
           in
           his
           heart
           this
           takes
           as
           much
           off
           from
           the
           Authority
           of
           a
           Guide
           ,
           as
           Errour
           would
           do
           .
           For
           who
           dare
           rely
           upon
           him
           who
           acts
           against
           his
           conscience
           and
           believes
           one
           way
           and
           does
           another
           ?
           Would
           any
           in
           the
           Church
           of
           Rome
           think
           it
           fit
           to
           submit
           themselves
           to
           the
           direction
           of
           such
           persons
           ,
           whom
           they
           were
           assured
           ,
           did
           not
           believe
           one
           word
           of
           what
           they
           professed
           ;
           but
           joyned
           in
           communion
           with
           that
           Church
           only
           for
           some
           temporal
           ends
           ?
           But
           in
           truth
           Liberius
           went
           so
           far
           ,
           that
           Hilary
           denounces
           an
           Anathema
           against
           him
           ,
           and
           all
           that
           joyned
           with
           him
           .
           Neither
           was
           this
           the
           only
           case
           of
           this
           nature
           to
           be
           supposed
           ;
           for
           
           the
           Councils
           of
           Ephesus
           and
           Chalcedon
           proving
           ineffectual
           for
           the
           suppression
           of
           the
           Nestorian
           and
           Eutychian
           heresies
           ,
           and
           rather
           greater
           disturbances
           arising
           in
           the
           Church
           after
           the
           later
           of
           these
           ,
           because
           the
           writings
           of
           Theodorus
           of
           Mopsuestia
           and
           Theodoret
           against
           Cyril
           ,
           and
           of
           Ibas
           to
           Maris
           the
           P●rsian
           not
           being
           therein
           condemned
           which
           were
           suppo●ed
           to
           favour
           the
           Nesto●ian
           heresy
           ,
           the
           Nestorians
           increasing
           their
           faction
           under
           the
           Authority
           of
           those
           writings
           ,
           and
           the
           Eutychians
           making
           that
           their
           plea
           for
           rejecting
           that
           Council
           because
           it
           seemed
           to
           favour
           Nestorianism
           ;
           the
           Emperour
           Justinian
           by
           the
           perswasion
           of
           Theodorus
           of
           Caesarea
           resolves
           to
           have
           those
           
             three
             Chapters
          
           (
           as
           they
           were
           called
           )
           condemned
           ,
           hoping
           by
           this
           means
           to
           perswade
           the
           Eutychian
           faction
           to
           accept
           the
           Council
           of
           Chalcedon
           and
           thereby
           to
           settle
           peace
           in
           the
           Church
           ,
           which
           was
           then
           miserably
           rent
           and
           divided
           .
           To
           this
           end
           by
           the
           consent
           of
           the
           four
           Eastern
           Patriarchs
           ,
           he
           publishes
           an
           Edict
           wherein
           he
           condemns
           the
           
             three
             Chapters
          
           ,
           and
           Anathematizes
           those
           who
           should
           defend
           them
           ;
           to
           this
           Edict
           the
           Guides
           of
           the
           Eastern
           Church
           subscribed
           ;
           
           But
           Vigilius
           then
           Pope
           ,
           (
           although
           
             Victor
             ●ununensis
          
           ,
           a
           Writer
           of
           that
           Age
           saith
           ,
           
             that
             he
             had
             given
             it
             under
             his
             hand
             to
             Theodora
             the
             Empress
             ,
             that
             if
             he
             might
             be
             made
             Pope
             
             he
             would
             condemn
             the
             three
             Chapters
             )
          
           yet
           now
           being
           by
           violent
           hands
           thrust
           into
           the
           chair
           ,
           he
           changes
           his
           mind
           ,
           and
           declares
           against
           the
           Edict
           ;
           and
           threatens
           excommunication
           to
           those
           who
           approved
           it
           as
           being
           contrary
           to
           the
           Catholick
           faith
           ,
           established
           in
           the
           Council
           of
           Chalcedon
           ;
           and
           accordingly
           Stephanus
           his
           Legat
           withdrew
           from
           the
           communion
           of
           the
           Patriarch
           of
           Constantinople
           .
           Upon
           this
           ,
           the
           Emperour
           sends
           for
           Vigilius
           to
           Constantinople
           ,
           who
           being
           come
           thither
           excommunicates
           the
           Patriarch
           of
           Constantinople
           and
           all
           who
           condemned
           the
           
             three
             Chapters
          
           ,
           or
           joyned
           with
           those
           who
           condemned
           them
           ;
           and
           the
           Patriarch
           of
           Constantinople
           again
           excommunicates
           him
           ;
           but
           after
           4.
           or
           5.
           months
           time
           ,
           these
           excommunications
           were
           taken
           off
           :
           and
           Pope
           Vigilius
           after
           that
           publishes
           a
           decree
           wherein
           the
           
             three
             Chapters
          
           were
           condemned
           by
           him
           ,
           with
           a
           Salvo
           to
           the
           authority
           of
           the
           Council
           of
           Chalcedon
           .
           Which
           made
           the
           Bishops
           of
           
             Africa
             ,
             Illyricum
          
           and
           Dalmatia
           to
           fall
           off
           from
           him
           ,
           and
           Rusticus
           and
           Seb●stianus
           t●o
           Deacons
           of
           his
           own
           Church
           ;
           whom
           the
           Pope
           excommunicated
           for
           so
           doing
           .
           Yet
           the
           Emperou●
           himself
           was
           not
           satisfied
           with
           that
           Sa●vo
           ,
           and
           the
           Pope
           not
           yielding
           without
           it
           ,
           a
           General
           Council
           was
           called
           at
           Constantin●p●e
           to
           put
           an
           end
           to
           this
           Controversy
           ;
           to
           which
           the
           
           Pope
           being
           solemnly
           invited
           refused
           to
           come
           ,
           the
           Council
           however
           proceeds
           in
           the
           examination
           of
           the
           
             three
             Chapters
          
           ;
           during
           their
           session
           ,
           Vigilius
           publishes
           his
           Apostolical
           decree
           or
           Constitution
           ,
           to
           the
           whole
           Catholick
           Church
           ,
           with
           the
           assistance
           of
           16.
           
           Bishops
           of
           Italy
           ,
           Africa
           ,
           and
           Illyricum
           ,
           and
           three
           Roman
           Deacons
           ;
           wherein
           the
           Pope
           defends
           the
           
             three
             Chapters
          
           ,
           and
           defines
           in
           the
           conclusion
           of
           it
           ,
           
             That
             it
             should
             be
             lawful
             for
             none
             to
             write
             or
             teach
             any
             thing
             about
             these
             matters
             ,
             contrary
             to
             his
             present
             Definition
             ;
             or
             to
             move
             any
             farther
             question
             about
             them
             .
          
           Notwithstanding
           which
           Definition
           of
           the
           Popes
           ,
           the
           Council
           proceeds
           to
           the
           condemning
           the
           
             three
             Chapters
          
           ,
           and
           to
           the
           Anathematizing
           those
           who
           did
           not
           condemn
           them
           .
           That
           this
           is
           the
           true
           matter
           of
           fact
           ,
           I
           am
           content
           to
           appeal
           to
           the
           Acts
           of
           the
           Council
           ,
           the
           Edict
           of
           Iustinian
           ,
           the
           Popes
           own
           Decree
           ,
           or
           the
           Writers
           of
           that
           Age
           ,
           or
           the
           most
           learned
           persons
           of
           the
           Roman
           Church
           ,
           
           such
           as
           
             ●aronius
             ,
             Petavius
          
           and
           
             Petrus
             de
             Marca
          
           ,
           who
           have
           all
           given
           an
           account
           of
           this
           Controversy
           .
           I
           now
           desire
           to
           know
           ,
           what
           a
           person
           in
           that
           time
           should
           do
           who
           was
           bound
           to
           yield
           an
           internal
           assent
           to
           the
           Guides
           of
           the
           Church
           ?
           
           must
           he
           believe
           the
           Pope
           ?
           He
           not
           only
           contradicts
           the
           Council
           but
           himself
           too
           ;
           for
           it
           now
           appears
           by
           a
           
           Greek
           Epistle
           first
           published
           by
           
             Petrus
             de
             Marcâ
          
           out
           of
           the
           King
           of
           Frances
           Library
           that
           Vigilius
           being
           banished
           by
           Iustinian
           did
           afterwards
           retract
           his
           own
           decree
           so
           solemnly
           made
           ,
           and
           confirmed
           the
           Council
           .
           Would
           not
           a
           man
           now
           be
           in
           a
           pretty
           condition
           that
           were
           bound
           to
           believe
           one
           in
           all
           he
           said
           that
           so
           often
           contradicted
           himself
           ?
           Must
           he
           believe
           the
           Council
           ?
           what
           then
           becomes
           of
           the
           Popes
           infallibility
           ?
           when
           they
           were
           so
           far
           from
           receiving
           the
           Popes
           definition
           (
           though
           done
           in
           such
           a
           manner
           ,
           in
           which
           Bellarmin
           saith
           ,
           
           
             the
             Pope
             cannot
             err
          
           ,
           viz.
           
             When
             he
             teaches
             the
             whole
             Church
             ;
             )
          
           that
           they
           reject
           his
           decree
           and
           determin
           the
           quite
           contrary
           .
           I
           know
           but
           one
           way
           of
           evading
           this
           ,
           (
           which
           is
           that
           commonly
           insisted
           on
           by
           those
           of
           the
           Roman
           Church
           ,
           )
           viz.
           
             that
             all
             this
             was
             not
             a
             Controversy
             about
             〈◊〉
             but
             persons
             .
          
           So
           indeed
           some
           of
           the
           〈◊〉
           ours
           of
           Vigilius
           said
           ,
           when
           they
           endeavo●red
           to
           extenuate
           the
           matter
           as
           much
           as
           they
           could
           finding
           that
           the
           Bishops
           of
           Africa
           ,
           and
           many
           in
           Italy
           broke
           off
           from
           the
           Communion
           of
           the
           Roman
           Church
           on
           the
           account
           of
           this
           quarrel
           ;
           But
           I
           desire
           any
           one
           in
           this
           matter
           to
           look
           to
           their
           Judgement
           who
           were
           con●erned
           in
           this
           quarrel
           ;
           and
           if
           men
           are
           bo●nd
           to
           believe
           their
           Guides
           ▪
           they
           ought
           to
           believe
           them
           when
           they
           tell
           them
           what
           is
           a
           matter
           
           of
           faith
           .
           And
           from
           the
           beginning
           of
           this
           controversy
           it
           was
           accounted
           a
           matter
           of
           faith
           ,
           not
           only
           by
           the
           Emperour
           ,
           but
           by
           the
           Pope
           ,
           by
           the
           Council
           ,
           and
           by
           the
           Bishops
           who
           opposed
           the
           Council
           ;
           and
           must
           we
           trust
           them
           in
           other
           things
           and
           not
           in
           this
           ?
           Besides
           ,
           the
           very
           proceedings
           of
           the
           Council
           manifest
           it
           according
           to
           Be●larmins
           own
           rules
           ;
           for
           saith
           he
           ,
           
           
             we
             then
             know
             a
             thing
             to
             be
             matter
             of
             faith
             ,
             when
             the
             Council
             declares
             it
             to
             be
             so
             ,
             or
             them
             to
             be
             hereticks
             who
             hold
             the
             contrary
             ;
             or
             ,
             which
             is
             the
             most
             common
             ,
             when
             they
             denounce
             Anat●ema
             ,
             and
             exclude
             from
             the
             Church
             ,
             those
             who
             hold
             otherwise
          
           ;
           all
           which
           agree
           to
           this
           ,
           as
           will
           appear
           by
           the
           last
           collation
           of
           that
           Council
           .
           And
           Pope
           Vigilius
           in
           the
           Greek
           Epistle
           now
           published
           in
           the
           Tomes
           of
           the
           Councils
           ,
           wherein
           he
           approves
           the
           5
           th
           Council
           ,
           not
           only
           condemns
           the
           three
           Chapters
           as
           contrary
           to
           saith
           ,
           but
           Anathematizes
           all
           those
           who
           should
           defend
           them
           and
           like
           an
           Infallible
           Judge
           very
           solemnly
           recants
           his
           former
           Apostolical
           decree
           ,
           though
           delivered
           by
           him
           upon
           great
           deliberation
           ,
           an●
           with
           an
           intention
           to
           teach
           the
           whole
           Church
           .
           I
           wonder
           who
           there
           could
           be
           in
           that
           Age
           ;
           that
           believed
           the
           Pope
           to
           be
           an
           infallible
           Guide
           ?
           not
           the
           Eastern
           Bishops
           ;
           who
           excommunicated
           him
           ,
           and
           decreed
           directly
           contrary
           to
           him
           ;
           not
           the
           Western
           ,
           for
           they
           likewise
           
           excommunicated
           him
           ,
           and
           not
           only
           forsook
           his
           Communion
           ,
           but
           that
           of
           the
           Roman
           Church
           :
           but
           did
           he
           believe
           himself
           infallible
           ,
           when
           he
           so
           often
           changed
           his
           mind
           ,
           and
           contradicted
           himself
           
             in
             Cathedra
          
           ?
           If
           he
           did
           ,
           he
           was
           without
           doubt
           a
           brave
           man
           ,
           and
           did
           as
           much
           as
           man
           can
           do
           .
        
         
           This
           Controversy
           was
           scarce
           at
           an
           end
           ,
           (
           for
           the
           Bishops
           of
           Istria
           continued
           in
           their
           separation
           from
           the
           Roman
           Church
           for
           70.
           years
           ,
           w
           ch
           was
           till
           the
           time
           of
           Honorius
           A.
           D.
           626.
           )
           when
           another
           was
           started
           ,
           which
           gives
           us
           yet
           a
           more
           ample
           discovery
           of
           the
           more
           than
           fallibility
           of
           the
           Guides
           of
           the
           Church
           in
           that
           Age
           ,
           when
           a
           Pope
           was
           condemned
           for
           a
           Heretick
           by
           a
           General
           Council
           ;
           in
           which
           case
           ,
           I
           would
           fain
           know
           whether
           of
           them
           was
           infallible
           ?
           and
           to
           which
           of
           the
           Guides
           of
           the
           Church
           a
           man
           owed
           his
           internal
           assent
           ,
           and
           external
           obedience
           ?
           This
           being
           an
           Instance
           of
           so
           high
           a
           nature
           ,
           that
           the
           truth
           of
           it
           being
           supposed
           ,
           the
           pretence
           of
           absolute
           Authority
           and
           Infallibility
           in
           the
           Guides
           of
           the
           Roman
           Church
           must
           fall
           to
           the
           ground
           ,
           no
           wonder
           ,
           that
           all
           imaginable
           arts
           have
           been
           used
           by
           those
           of
           the
           Church
           of
           Rome
           to
           take
           away
           the
           force
           of
           it
           ;
           among
           whom
           
             Pighius
             ,
             Baronius
             ,
             Bellarmin
             ,
             Petavius
             ,
          
           and
           
             Petrus
             de
             Marcâ
          
           have
           laboured
           hardest
           in
           acquitting
           Honorius
           ,
           but
           have
           proceeded
           
           in
           different
           ways
           ;
           and
           the
           two
           last
           are
           content
           the
           Pope
           should
           be
           condemned
           for
           simplilicity
           and
           negligence
           ,
           the
           better
           to
           excuse
           him
           from
           heresy
           ;
           but
           one
           would
           think
           these
           two
           were
           as
           contrary
           to
           the
           office
           of
           a
           
             trusty
             Guide
          
           ,
           as
           heresy
           to
           one
           that
           pretends
           to
           be
           infallible
           .
           But
           the
           better
           to
           understand
           the
           force
           of
           this
           Instance
           ,
           I
           shall
           give
           a
           brief
           account
           of
           the
           matter
           of
           fact
           ,
           as
           it
           is
           agreed
           on
           all
           sides
           ;
           and
           the
           representing
           the
           divisions
           among
           the
           Guides
           of
           
             the
             Church
          
           at
           that
           time
           ,
           will
           plainly
           shew
           how
           unreasonable
           it
           had
           been
           ,
           to
           have
           required
           absolute
           submission
           to
           such
           who
           so
           vehemently
           contradicted
           each
           other
           .
        
         
           We
           are
           therefore
           to
           understand
           ,
           that
           the
           late
           Council
           at
           Constantinople
           being
           found
           unsuccessful
           ,
           for
           bringing
           the
           Eutychians
           and
           their
           off-spring
           ,
           to
           a
           submission
           to
           the
           Council
           of
           Chalcedon
           ,
           another
           expedient
           was
           found
           out
           for
           that
           end
           ,
           viz.
           that
           acknowledging
           two
           natures
           in
           Christ
           they
           should
           agree
           in
           owning
           that
           there
           was
           but
           one
           will
           and
           operation
           in
           him
           after
           the
           Union
           of
           both
           natures
           :
           because
           will
           and
           operation
           were
           supposed
           to
           flow
           from
           the
           Person
           and
           not
           barely
           from
           the
           nature
           ;
           and
           the
           asserting
           two
           wills
           would
           imply
           two
           contrary
           principles
           in
           Christ
           which
           were
           not
           to
           be
           supposed
           .
           This
           Expedient
           was
           first
           proposed
           to
           Heraclius
           
           the
           Emperour
           by
           Athanasius
           the
           Patriarch
           of
           the
           Iacobites
           ,
           or
           Paulus
           the
           S●verian
           and
           approved
           by
           Sergius
           Patriarch
           of
           Constantinople
           ,
           and
           by
           Cyrus
           of
           Alexandria
           ,
           and
           Theodorus
           Bishop
           of
           Pharan
           near
           Aegypt
           .
           Cyrus
           proceeded
           so
           far
           in
           it
           as
           by
           that
           means
           to
           reconcile
           the
           Theodosiani
           ,
           a
           sort
           of
           Eutychians
           in
           Alexandria
           ,
           to
           the
           Church
           ,
           of
           which
           he
           gives
           an
           account
           to
           Sergius
           of
           Constantinople
           and
           sends
           him
           the
           Anathema's
           which
           he
           published
           ,
           among
           which
           the
           7
           th
           .
           was
           against
           those
           who
           asserted
           ,
           more
           than
           one
           operation
           in
           Christ.
           Sergius
           approves
           what
           Cyrus
           had
           done
           ;
           but
           Sophronius
           a
           learned
           Monk
           ,
           coming
           to
           Alexandria
           vehemently
           opposed
           Cyrus
           in
           this
           business
           ;
           but
           Cyrus
           persisting
           he
           makes
           his
           address
           to
           Sergius
           at
           Constantantinople
           ,
           and
           tells
           him
           of
           the
           dangerous
           heresy
           that
           was
           broaching
           under
           the
           pretence
           of
           Union
           ;
           after
           some
           heats
           Sergius
           yielded
           ,
           that
           nothing
           should
           be
           farther
           said
           of
           either
           side
           .
           But
           Sophronius
           being
           made
           Bishop
           of
           Ierusalem
           ,
           he
           publishes
           an
           Encyclical
           Epistle
           wherein
           he
           asserts
           two
           operations
           and
           Anathematizes
           those
           who
           held
           the
           contrary
           and
           were
           for
           the
           Union
           ;
           and
           writes
           to
           Honorius
           then
           Pope
           ,
           giving
           him
           an
           account
           of
           this
           new
           heresy
           of
           the
           Monothelites
           ;
           the
           same
           year
           Sergius
           writes
           to
           him
           likewise
           of
           all
           transactions
           that
           had
           hitherto
           
           been
           in
           this
           matter
           ,
           and
           desires
           to
           know
           his
           judgement
           in
           such
           an
           affair
           ,
           wherein
           the
           Peace
           of
           the
           Church
           was
           so
           much
           concerned
           .
           Honorius
           writes
           a
           very
           solemn
           letter
           to
           Sergius
           ,
           wherein
           he
           condemns
           the
           contentious
           humour
           of
           Sophronius
           ,
           and
           makes
           as
           good
           a
           confession
           of
           his
           faith
           as
           he
           could
           ,
           in
           which
           he
           expresly
           asserts
           that
           there
           was
           but
           
             one
             Will
             in
             Christ
          
           and
           agrees
           with
           
             Sergius
             that
             there
             should
             be
             no
             more
             disputing
             about
             one
             or
             two
             operations
             in
             Christ.
          
           Accordingly
           Heraclius
           by
           the
           advice
           of
           Sergius
           publishes
           his
           Ecthesis
           or
           declaration
           to
           the
           same
           purpose
           ,
           which
           was
           approved
           by
           a
           Synod
           under
           Sergius
           ;
           but
           opposed
           by
           
             Iohn
             4.
             
             Bishop
          
           of
           Rome
           ,
           yet
           still
           maintained
           at
           Constinople
           not
           only
           by
           Sergius
           ,
           but
           by
           Pyrrhus
           ,
           and
           Paulus
           his
           successours
           ,
           who
           were
           both
           excommunicated
           by
           Theodorus
           succeeding
           Iohn
           ;
           after
           him
           
             Pope
             Martin
          
           calls
           a
           Council
           ,
           wherein
           he
           condemns
           all
           the
           Eastern
           Bishops
           who
           favoured
           this
           new
           heresy
           ,
           and
           the
           two
           Edicts
           of
           silence
           published
           by
           Heraclius
           and
           Constans
           :
           but
           was
           for
           his
           pains
           sent
           for
           to
           Constantinople
           and
           there
           dyed
           .
           These
           contentions
           daily
           increasing
           ,
           after
           the
           death
           of
           
             Constans
             ,
             Constantinus
             Pogonatus
          
           resolves
           to
           try
           all
           ways
           for
           the
           peace
           of
           the
           Church
           ;
           and
           therefore
           calls
           a
           General
           Council
           at
           Constantinople
           A.
           D.
           680.
           
           wher●
           the
           Heresy
           of
           the
           
           Monothelites
           was
           condemned
           ;
           and
           the
           Writings
           of
           
             Sergius
             ,
             Cyrus
             ,
             Theodorus
          
           and
           Honorius
           in
           this
           matter
           ,
           
             as
             repugnant
             to
             the
             doctrine
             of
             the
             Apostles
             ,
             and
             decrees
             of
             Councils
             and
             the
             judgement
             of
             the
             Fathers
             ;
             and
             agreeable
             to
             the
             false
             doctrine
             of
             Hereticks
             and
             destructive
             to
             souls
             :
          
           and
           not
           content
           meerly
           to
           condemn
           their
           doctrine
           ,
           they
           further
           proceed
           to
           Anathamatize
           ,
           and
           
             expunge
             out
             of
             the
             Church
             the
             names
             of
             Sergius
             ,
             Cyrus
             ,
             Pyrrhus
             ,
             Petrus
             ,
             Paulus
             ,
             and
             Theodorus
             :
          
           and
           after
           these
           ,
           
             Honorius
             ,
             as
             agreeing
             in
             all
             things
             with
             Sergius
             and
             confirming
             his
             wicked
             doctrines
             .
          
        
         
           Here
           we
           are
           now
           come
           to
           the
           main
           point
           ;
           we
           see
           a
           Pope
           delivering
           his
           judgement
           in
           a
           matter
           of
           faith
           concerning
           the
           wh●le
           Church
           condemned
           for
           a
           Heretick
           by
           a
           General
           Council
           for
           so
           doing
           :
           either
           he
           was
           rightly
           condemned
           or
           not
           ;
           if
           rightly
           ,
           what
           becomes
           of
           the
           infallibility
           of
           the
           Pope
           when
           he
           pretends
           to
           teach
           the
           whole
           Church
           in
           a
           matter
           of
           faith
           ?
           If
           not
           rightly
           ,
           what
           becomes
           of
           the
           authority
           and
           sincerity
           of
           General
           Councils
           ,
           if
           a
           Council
           so
           solemnly
           proceeding
           sho●ld
           condemn
           one
           for
           Heresy
           ,
           that
           not
           only
           did
           not
           err
           ;
           but
           if
           some
           may
           be
           believed
           ,
           could
           not
           ?
           Surely
           the
           Council
           never
           thought
           of
           that
           ,
           when
           they
           make
           no
           scruple
           of
           condemning
           him
           with
           the
           rest
           .
           What
           ?
           were
           
           Pope
           
           Agatho's
           Legats
           there
           present
           ,
           and
           could
           not
           inform
           the
           Council
           of
           their
           presumption
           in
           judging
           the
           Infallible
           See
           ?
           But
           no
           such
           thing
           was
           heard
           of
           in
           those
           times
           ;
           these
           latter
           Ages
           have
           been
           only
           blessed
           with
           the
           knowledge
           of
           this
           unerring
           priviledge
           ;
           and
           happy
           had
           it
           been
           if
           all
           the
           records
           of
           former
           times
           had
           been
           burnt
           ,
           that
           no
           Instances
           might
           have
           been
           brought
           to
           overthrow
           it
           .
           Yet
           wit
           and
           industry
           have
           not
           been
           wanting
           to
           bring
           poor
           Honorius
           off
           ,
           if
           it
           had
           been
           possible
           :
           the
           sum
           of
           all
           may
           be
           reduced
           to
           these
           3.
           
           Answers
           .
           1.
           
           Either
           that
           the
           Acts
           of
           the
           Council
           are
           falsifyed
           .
           Or.
           2.
           
           That
           the
           Pope
           did
           not
           err
           in
           faith
           .
           Or.
           3.
           
           Supposing
           he
           did
           err
           ,
           it
           was
           only
           as
           a
           private
           person
           and
           not
           as
           Head
           of
           the
           Church
           .
        
         
           1.
           
           That
           the
           Acts
           of
           the
           Council
           are
           falsifyed
           .
           This
           is
           a
           shrewed
           sign
           of
           a
           desperate
           cause
           ,
           when
           against
           the
           consent
           of
           all
           ancient
           Copies
           ,
           both
           Greek
           and
           Latin
           ,
           and
           the
           Testimonies
           of
           several
           Popes
           and
           Councils
           afterwards
           ,
           learned
           men
           are
           driven
           to
           so
           miserable
           a
           shift
           as
           this
           .
           The
           first
           I
           find
           ,
           who
           made
           this
           answer
           was
           
             Albertus
             Pighius
          
           ,
           and
           after
           him
           Baronius
           and
           Bellarmin
           have
           embraced
           it
           :
           but
           the
           more
           ingenuous
           men
           of
           their
           own
           Church
           have
           been
           ashamed
           of
           it
           .
           
           
             Melchior
             Canus
          
           confesseth
           that
           not
           only
           this
           
           General
           Council
           ,
           but
           the
           seventh
           ,
           and
           eighth
           under
           Adrian
           ,
           and
           that
           several
           other
           Popes
           have
           confessed
           the
           truth
           of
           the
           thing
           ;
           and
           therefore
           he
           doth
           not
           see
           how
           Pighius
           can
           vindicate
           Honorius
           in
           this
           matter
           .
           
           
             Franciscus
             Torrensis
          
           (
           afterwards
           better
           known
           by
           the
           name
           of
           Turrianus
           )
           a
           man
           highly
           applauded
           by
           
             Baronius
             ,
             Hosius
             ,
             Lindanus
          
           ,
           and
           others
           ,
           writ
           a
           Book
           of
           the
           6.
           7.
           and
           8.
           
           Synod
           ,
           wherein
           he
           severely
           chastises
           Pighius
           for
           his
           ill
           usage
           of
           this
           
             sixth
             Council
          
           ,
           and
           saith
           that
           in
           this
           matter
           he
           shewed
           more
           prejudice
           than
           judgement
           .
           For
           ,
           whereas
           he
           suspects
           that
           the
           letter
           of
           Honorius
           to
           Sergius
           was
           not
           sufficiently
           examined
           and
           compared
           with
           the
           Original
           ,
           this
           betray
           's
           saith
           Turrianus
           ,
           his
           great
           negligence
           in
           reading
           the
           Acts
           of
           the
           Council
           ;
           for
           in
           the
           latter
           end
           of
           the
           12.
           
           Session
           ,
           it
           is
           expresly
           said
           that
           the
           Authentick
           Latin
           Epistle
           of
           Honorius
           was
           produced
           and
           compared
           by
           the
           Bishop
           of
           Porto
           ;
           Besides
           how
           comes
           ,
           saith
           he
           ,
           the
           name
           of
           Honorius
           to
           be
           no
           less
           than
           9.
           
           times
           in
           the
           Council
           ?
           and
           if
           all
           this
           had
           been
           by
           the
           Greeks
           corrupting
           the
           Copies
           ,
           surely
           they
           would
           never
           have
           left
           that
           passage
           remaining
           concerning
           the
           corrupting
           the
           letters
           of
           Mennas
           and
           Vigilius
           :
           How
           comes
           Leo
           2.
           in
           his
           Epistle
           to
           the
           Emperour
           wherein
           he
           confirms
           the
           Council
           ,
           
           to
           Anathematize
           Honorius
           by
           name
           as
           guilty
           of
           heresy
           ;
           some
           indeed
           ,
           
           saith
           he
           ,
           may
           say
           this
           is
           counterfeit
           too
           ,
           (
           so
           do
           Baronius
           and
           Binius
           )
           but
           they
           have
           nothing
           but
           their
           bare
           conjecture
           for
           it
           ,
           no
           argument
           ,
           or
           authority
           to
           confirm
           it
           .
           Not
           only
           the
           Greek
           Writers
           ,
           but
           the
           Latin
           confess
           he
           was
           there
           condemned
           ,
           so
           doth
           Bede
           ,
           saith
           he
           ,
           so
           doth
           the
           
             Pontifical
             Book
          
           in
           the
           life
           of
           Leo
           2.
           and
           in
           the
           Council
           under
           Martin
           at
           Rome
           the
           Epistle
           of
           Paulus
           to
           Theodorus
           was
           read
           ,
           wherein
           was
           mentioned
           the
           consent
           of
           Honorius
           and
           Sergius
           ,
           and
           no
           one
           there
           opposed
           it
           .
           Humbertus
           Legat
           of
           Leo
           9.
           in
           his
           Book
           against
           the
           Greeks
           reckons
           Honorius
           among
           the
           condemned
           Monothelites
           .
           
           How
           came
           all
           the
           Copies
           to
           be
           corrupted
           at
           once
           ,
           as
           he
           farther
           urges
           ,
           that
           there
           are
           none
           left
           sound
           to
           correct
           others
           by
           ?
           But
           that
           which
           he
           insists
           upon
           as
           the
           strongest
           argument
           of
           all
           is
           ,
           from
           Hadrian
           2.
           who
           calling
           a
           Council
           at
           Rome
           for
           the
           condemning
           of
           Photius
           ,
           for
           Anathematizing
           him
           ,
           hath
           these
           remarkable
           words
           ;
           
             that
             no
             Bishop
             of
             Rome
             was
             Anathematized
             before
             unless
             it
             were
             Honorius
             who
             after
             his
             death
             was
             condemned
             for
             heresy
             ,
          
           
           
             in
             which
             case
             alone
             it
             is
             lawful
             for
             inferiours
             to
             resist
             the●r
             Superiours
             and
             to
             reject
             their
             doctrine
             ;
             although
             even
             there
             ,
          
           
           
             they
             would
             never
             have
             done
             it
             if
             the
             Bishop
             of
             the
             first
             See
             had
             not
             consented
             to
             it
             .
          
           A
           very
           considerable
           Testimony
           ;
           not
           only
           to
           
           prove
           that
           Honorius
           was
           comdemned
           for
           heresy
           ,
           but
           that
           a
           Pope
           may
           be
           guilty
           of
           it
           and
           be
           lawfully
           proceeded
           against
           for
           it
           ,
           and
           that
           Pope
           Agatho
           did
           himself
           consent
           to
           the
           condemnation
           of
           Honorius
           .
           Notwithstanding
           these
           arguments
           of
           
             Torrensis
             ,
             Baronius
          
           seeing
           that
           no
           other
           defence
           could
           be
           made
           ,
           persists
           in
           the
           same
           accusation
           of
           Forgery
           :
           and
           out
           of
           his
           own
           head
           frames
           an
           improbable
           story
           of
           the
           corrupting
           the
           Copies
           of
           the
           Council
           by
           
             Theodorus
             ,
             who
             being
          
           ,
           saith
           he
           ,
           
           
             Anathematized
             as
             a
             Monothelite
             ,
             expunged
             his
             own
             name
             and
             put
             in
             that
             of
             Honorius
             .
          
           A
           fiction
           so
           groundless
           and
           unreasonable
           ,
           that
           nothing
           but
           meer
           despair
           could
           drive
           a
           man
           of
           common
           understanding
           to
           it
           .
           For
           there
           is
           not
           the
           least
           countenance
           for
           it
           in
           any
           Author
           ;
           not
           the
           least
           colour
           of
           probability
           in
           the
           thing
           .
           For
           ,
           that
           ,
           all
           the
           Copies
           of
           the
           Council
           should
           be
           corrupted
           by
           one
           man
           ,
           and
           neither
           the
           Popes
           Legats
           present
           at
           the
           Council
           nor
           any
           else
           should
           take
           notice
           of
           it
           ;
           That
           ,
           no
           succeeding
           Popes
           should
           discover
           it
           ,
           when
           they
           were
           concerned
           to
           vindicate
           Honorius
           ,
           but
           did
           own
           the
           thing
           to
           be
           true
           ;
           that
           Theodorus
           then
           living
           should
           be
           condemned
           ,
           before
           it
           was
           known
           whether
           he
           would
           submit
           to
           the
           Council
           or
           not
           ;
           that
           ,
           in
           the
           seventh
           and
           eighth
           Councils
           this
           should
           not
           be
           at
           all
           suspected
           ,
           but
           the
           condemning
           Honorius
           
           expresly
           mentioned
           in
           both
           ;
           that
           ,
           a
           man
           at
           that
           time
           deposed
           from
           his
           Patriarchat
           of
           Constantinople
           should
           be
           able
           to
           make
           such
           a
           razure
           and
           forgery
           in
           the
           Copies
           of
           the
           Councils
           ;
           that
           the
           Emperour
           Constantine
           who
           took
           so
           much
           care
           about
           the
           Council
           should
           suffer
           such
           a
           thing
           to
           be
           done
           ,
           do
           all
           make
           this
           figment
           of
           Baronius
           so
           remote
           from
           any
           likelyhood
           ,
           that
           Baronius
           had
           need
           to
           have
           prayed
           as
           once
           a
           man
           upon
           the
           rack
           did
           ,
           that
           he
           might
           tell
           
             probable
             lyes
          
           .
           But
           all
           the
           miscarriages
           of
           Baronius
           in
           this
           matter
           are
           so
           fully
           laid
           open
           by
           one
           of
           their
           own
           Church
           ,
           
           that
           I
           need
           not
           Insist
           any
           longer
           upon
           it
           ;
           to
           whom
           no
           answer
           hath
           been
           given
           but
           that
           substantial
           one
           of
           an
           
             Index
             Expurgatorius
          
           .
           
           Bellarmin
           likes
           this
           way
           of
           answering
           the
           difficulty
           about
           Honorius
           ;
           but
           the
           greatest
           strength
           he
           adds
           to
           Baronius
           is
           only
           saying
           ,
           
           
             without
             doubt
             it
             is
             so
          
           :
           and
           he
           grants
           that
           the
           Seventh
           and
           Eighth
           Council
           did
           believe
           that
           Pope
           Honorius
           was
           condemned
           ,
           but
           he
           saith
           they
           were
           deceived
           by
           the
           false
           Acts
           of
           the
           Council
           .
           But
           however
           they
           must
           believe
           that
           the
           Pope
           might
           fall
           into
           heresy
           and
           be
           condemned
           by
           a
           Council
           for
           it
           .
           Yet
           Bellarmim
           hath
           a
           fetch
           in
           this
           case
           beyond
           Baronius
           viz.
           
             That
             either
             the
             Acts
             of
             the
             Council
             are
             falsified
             ,
             or
             the
             Council
             was
             guilty
             of
             intolerable
             impudence
             and
             errour
             in
             condemning
             
             Honorius
             without
             reason
             ;
             For
             all
             the
             evidence
             they
             produce
             against
             him
             is
             from
             his
             Epistles
             in
             which
             ,
          
           saith
           he
           ,
           
             nothing
             is
             contained
             ,
             but
             what
             is
             sound
             and
             orthodox
          
           ;
           And
           this
           was
           the
           second
           way
           of
           defending
           Honorius
           viz.
           that
           he
           did
           not
           err
           in
           faith
           at
           all
           ;
           
           and
           this
           way
           is
           taken
           by
           Petavius
           ,
           and
           others
           ;
           and
           was
           the
           way
           intended
           by
           
             Petrus
             de
             Marcâ
          
           ,
           as
           appears
           by
           the
           account
           given
           of
           his
           design
           by
           Baluzius
           ;
           
           which
           was
           first
           to
           prove
           by
           most
           evident
           arguments
           ,
           that
           the
           Acts
           of
           the
           Council
           were
           never
           corrupted
           by
           the
           Greeks
           ,
           against
           the
           opinion
           before
           mentioned
           ,
           and
           next
           that
           he
           was
           truly
           condemned
           by
           the
           Council
           ;
           but
           not
           for
           heresy
           ,
           but
           only
           for
           negligence
           and
           remissness
           .
           I
           think
           there
           needs
           nothing
           to
           shew
           the
           weakness
           of
           this
           ,
           but
           barely
           reading
           the
           Anathema
           of
           the
           Council
           against
           him
           ,
           which
           is
           not
           ,
           
             for
             bare
             negligence
             but
             for
             confirming
             the
             wicked
             doctrines
             of
             Sergius
             .
          
           And
           I
           am
           apt
           to
           think
           ,
           that
           learned
           person
           saw
           the
           weakness
           of
           his
           design
           too
           much
           to
           go
           on
           with
           it
           :
           and
           
             Baronius
             and
             Bellarmin
          
           saw
           well
           enough
           ,
           that
           whosoever
           was
           there
           Anathematized
           it
           was
           upon
           the
           account
           of
           heresy
           that
           he
           was
           so
           ;
           and
           therefore
           Baronius
           would
           make
           men
           believe
           the
           Anathema
           belonged
           to
           Theodorus
           and
           not
           to
           
             Honorius
             .
             Petavius
          
           thinks
           that
           Honorius
           was
           deceived
           ,
           
           but
           it
           was
           only
           by
           
           his
           
             simplicity
             and
             weakness
          
           ,
           not
           understanding
           the
           Controversy
           aright
           .
           So
           of
           old
           Iohn
           4.
           and
           Maximus
           in
           his
           dispute
           with
           Pyrrhus
           defended
           Honorius
           ,
           that
           he
           spake
           indeed
           of
           
             one
             Will
             ,
             but
             that
          
           ,
           say
           they
           ,
           
             was
             to
             be
             understood
             only
             of
             one
             Will
             in
             his
             humane
             nature
             .
          
           
           Which
           as
           Combesis
           saith
           ,
           is
           
             a
             more
             pious
             than
             solid
             defence
             of
             him
          
           ;
           and
           would
           as
           well
           serve
           ,
           for
           Sergius
           and
           Cyrus
           ,
           for
           Heraclius
           his
           Ecthesis
           and
           Constans
           his
           Type
           ,
           as
           Honorius
           his
           letter
           .
           For
           who
           ever
           will
           peruse
           them
           ,
           will
           find
           they
           all
           proceed
           on
           the
           same
           argument
           ,
           that
           there
           could
           not
           be
           two
           wills
           in
           Christ
           but
           one
           must
           be
           contrary
           to
           the
           other
           .
           But
           that
           which
           I
           insist
           on
           is
           this
           ,
           that
           it
           is
           certain
           the
           Council
           approved
           by
           the
           Pope
           did
           condemn
           him
           for
           heresy
           ;
           I
           desire
           therefore
           again
           to
           know
           whether
           he
           was
           rightly
           condemned
           or
           not
           ;
           if
           he
           was
           ,
           then
           the
           Pope
           must
           be
           guilty
           ,
           and
           so
           not
           infallible
           ;
           if
           not
           ,
           than
           the
           Council
           must
           be
           ,
           according
           to
           Bellarmin
           ,
           guilty
           of
           
             intolerable
             impudence
             and
             errour
          
           ;
           but
           in
           either
           case
           ,
           there
           was
           no
           infallibility
           in
           the
           Guides
           of
           the
           Church
           which
           could
           require
           our
           internal
           assent
           to
           what
           they
           declared
           .
           But
           another
           defence
           is
           yet
           be●ind
           ,
           which
           is
           ,
           that
           though
           the
           Pope
           did
           erre
           ,
           yet
           it
           was
           in
           his
           
             private
             Capacity
          
           ,
           and
           not
           as
           Head
           of
           the
           Church
           .
           But
           when
           doth
           he
           act
           as
           Head
           of
           the
           Church
           
           if
           not
           ,
           when
           he
           is
           consulted
           about
           important
           matters
           of
           faith
           ,
           as
           this
           was
           then
           supposed
           to
           be
           ,
           by
           two
           Patriarchs
           ;
           and
           when
           the
           Church
           was
           divided
           about
           them
           ;
           and
           there
           upon
           solemnly
           delivers
           his
           opinion
           ?
           This
           is
           then
           a
           meer
           subterfuge
           when
           men
           have
           nothing
           else
           to
           say
           ;
           I
           conclude
           therefore
           this
           Instance
           of
           Honorius
           with
           the
           ingenuous
           confession
           of
           Mr.
           White
           ,
           
             that
             things
             are
             so
             clear
             in
             the
             cause
             of
             Honorius
             ,
          
           
           
             that
             it
             is
             unworthy
             any
             grave
             Divine
             to
             pawn
             his
             own
             honour
             and
             that
             of
             Divinity
             too
             ,
             in
             sowing
             together
             Fig-leaves
             to
             palliate
             it
             .
          
        
         
           Thus
           far
           I
           have
           shewn
           that
           those
           who
           pretend
           the
           most
           to
           be
           infallible
           Guides
           of
           the
           Church
           have
           opposed
           and
           condemned
           each
           other
           ;
           from
           whence
           it
           necessarily
           follows
           that
           no
           absolute
           submission
           is
           due
           to
           them
           ,
           unless
           we
           can
           be
           obliged
           to
           believe
           contradictions
           .
           I
           might
           pursue
           this
           much
           further
           ,
           and
           draw
           down
           the
           History
           of
           these
           contradictions
           to
           each
           other
           ,
           through
           the
           following
           Ages
           of
           the
           Church
           ;
           wherein
           Bishops
           have
           been
           against
           Bishops
           ,
           Popes
           against
           Popes
           ,
           Councils
           against
           Councils
           ,
           Church
           against
           Church
           ;
           especially
           after
           the
           breach
           between
           the
           Eastern
           and
           Greek
           Churches
           ,
           the
           Greek
           and
           the
           Roman
           ,
           and
           the
           Roman
           and
           those
           of
           the
           Reformation
           ;
           But
           a
           man
           who
           is
           bound
           to
           rely
           only
           on
           the
           Authority
           of
           his
           Guides
           ,
           
           must
           suppose
           them
           to
           be
           agreed
           ;
           and
           in
           case
           of
           difference
           among
           them
           ,
           he
           must
           first
           choose
           his
           Religion
           and
           by
           that
           his
           Guide
           .
        
         
           9.
           
           In
           the
           present
           divided
           State
           of
           the
           Christian
           Church
           ,
           a
           man
           that
           would
           satisfy
           his
           own
           mind
           ,
           must
           make
           use
           of
           his
           judgement
           in
           the
           choice
           of
           his
           Church
           ,
           and
           those
           Guides
           he
           is
           to
           submit
           to
           .
           Unless
           a
           man
           will
           say
           ,
           that
           every
           one
           is
           bound
           to
           yield
           himself
           absolutely
           to
           the
           Guidance
           of
           that
           Church
           which
           he
           lives
           in
           whether
           Eastern
           or
           
             Greek
             ,
             Roman
          
           or
           Protestant
           :
           which
           I
           suppose
           
             N.
             O.
          
           will
           never
           yield
           to
           ,
           for
           a
           reason
           he
           knows
           because
           then
           no
           Revolter
           from
           us
           could
           be
           justified
           .
           The
           true
           State
           then
           of
           the
           present
           case
           concerning
           the
           Guides
           of
           the
           
             Catholick
             Church
          
           is
           this
           ;
           that
           it
           hath
           been
           now
           for
           many
           Ages
           rent
           and
           torn
           into
           several
           distinct
           Communions
           ;
           every
           one
           of
           which
           Communions
           ,
           hath
           particular
           Guides
           over
           it
           ,
           who
           pretend
           it
           to
           be
           the
           duty
           of
           men
           to
           live
           in
           subjection
           to
           them
           ,
           because
           every
           Church
           doth
           suppose
           it self
           to
           be
           in
           the
           right
           ;
           now
           the
           Question
           proposed
           is
           ,
           whether
           it
           be
           not
           fitter
           for
           me
           to
           submit
           to
           the
           Guides
           of
           the
           
             Catholick
             Church
          
           ,
           than
           to
           trust
           my
           own
           judgement
           ?
           I
           should
           make
           no
           scruple
           in
           all
           doubtful
           matters
           to
           resolve
           the
           affirmative
           ,
           supposing
           that
           all
           the
           Guides
           of
           the
           Catholick
           Church
           were
           Agreed
           ;
           for
           I
           should
           think
           it
           arrogance
           and
           
           presumption
           in
           me
           to
           set
           up
           my
           own
           private
           opinion
           in
           opposition
           to
           the
           unanimous
           consent
           of
           all
           the
           Guides
           of
           the
           Catholick
           Church
           ,
           in
           such
           a
           case
           ;
           but
           that
           is
           far
           from
           ours
           ,
           for
           we
           find
           the
           Christian
           World
           divided
           into
           very
           different
           Communions
           .
           The
           
             Eastern
             Churches
          
           are
           still
           as
           numerous
           ,
           though
           not
           so
           prosperous
           as
           the
           Roman
           ;
           the
           extent
           of
           the
           
             Greek
             Church
          
           alone
           is
           very
           great
           ,
           but
           besides
           that
           ,
           there
           are
           two
           other
           distinct
           Churches
           in
           those
           parts
           who
           break
           off
           Communion
           with
           the
           Greek
           on
           the
           Account
           of
           the
           Councils
           of
           Ephesus
           and
           Chalcedon
           ;
           and
           the
           latter
           sort
           especially
           are
           very
           far
           spread
           in
           those
           parts
           ,
           from
           Armenia
           to
           the
           
             Abyssine
             Empire
          
           .
           
           In
           the
           time
           of
           
             Iacobus
             de
             Vitriaco
          
           ,
           he
           saith
           
             these
             two
             Churches
             were
             said
             to
             be
             more
             numerous
             than
             the
             Greek
             and
             the
             Latin
          
           ;
           and
           Bellonius
           in
           these
           later
           times
           assures
           us
           ,
           
           
             that
             the
             rites
             of
             the
             Greek
             Church
             do
             yet
             extend
             farther
             than
             the
             Latin.
          
           What
           then
           makes
           these
           Churches
           to
           be
           left
           out
           in
           our
           Enquiries
           after
           the
           Guides
           of
           the
           Catholick
           Church
           ?
           Are
           these
           such
           inconsiderable
           parts
           of
           the
           Body
           ,
           that
           no
           regard
           is
           to
           be
           had
           to
           them
           ?
           I
           believe
           upon
           a
           strict
           examination
           ,
           notwithstanding
           the
           reproach
           of
           heresy
           and
           Schism
           ,
           which
           those
           of
           the
           Church
           of
           Rome
           cast
           upon
           all
           but
           themselves
           ,
           they
           will
           be
           sound
           much
           more
           sou●d
           parts
           of
           the
           Catholick
           
           Church
           ,
           than
           the
           Roman
           Church
           is
           Five
           great
           Bodies
           or
           Communions
           of
           Christians
           are
           at
           this
           day
           in
           the
           World.
           1.
           
           The
           most
           
             Eastern
             Christians
          
           ,
           commonly
           called
           Nestorians
           whether
           justly
           or
           no
           I
           shall
           not
           now
           examine
           ,
           these
           are
           spread
           over
           the
           most
           Eastern
           parts
           ,
           and
           all
           live
           in
           subjection
           to
           the
           Patriarch
           of
           Muzal
           .
           2.
           
           The
           Iacobites
           ,
           who
           are
           dispersed
           through
           
             Mesopotamia
             ,
             Armenia
             ,
             Aegypt
          
           and
           the
           
             Abyssine
             Empire
          
           ,
           and
           live
           under
           several
           Patriarchs
           of
           their
           own
           .
           3.
           
           The
           
             Greek
             Church
          
           ,
           of
           which
           ,
           besides
           the
           Moscovites
           ,
           are
           to
           be
           reckoned
           the
           Melchites
           or
           Suriani
           ,
           and
           the
           Georgians
           ;
           for
           though
           their
           language
           be
           different
           ,
           they
           all
           agree
           in
           Doctrine
           .
           4.
           
           The
           
             Roman
             Church
          
           ,
           taking
           under
           it
           all
           in
           the
           Eastern
           parts
           who
           have
           submitted
           to
           the
           Bishop
           of
           Rome
           .
           5.
           
           The
           
             Protestant
             Churches
          
           who
           have
           cast
           off
           subjection
           to
           the
           Pope
           ,
           and
           Reformed
           the
           corruptions
           they
           charge
           the
           Church
           of
           Rome
           with
           .
           Now
           of
           these
           5.
           parts
           ,
           4.
           of
           them
           are
           all
           agreed
           ,
           that
           there
           is
           no
           necessity
           of
           living
           in
           subjection
           to
           the
           Guides
           of
           the
           
             Roman
             Church
          
           ;
           but
           they
           are
           all
           under
           their
           own
           proper
           Guides
           ,
           W
           ch
           they
           do
           not
           Question
           will
           direct
           them
           in
           the
           right
           way
           to
           Heaven
           .
           Only
           those
           of
           the
           Church
           of
           Rome
           take
           upon
           themselves
           against
           all
           sense
           and
           reason
           to
           be
           the
           
             Catholick
             Church
          
           ,
           and
           so
           exclude
           4.
           parts
           
           of
           5.
           out
           of
           a
           capacity
           of
           Salvation
           ;
           and
           challenge
           Infallibility
           as
           belonging
           to
           the
           Guides
           of
           it
           alone
           .
           In
           this
           case
           ,
           the
           Arrogance
           of
           the
           pretence
           ,
           the
           uncharitableness
           of
           rejecting
           so
           mighty
           a
           number
           of
           Christians
           from
           the
           possibility
           of
           Salvation
           ,
           are
           sufficient
           to
           make
           any
           Man
           not
           yield
           up
           his
           Faith
           at
           the
           first
           demand
           ;
           but
           to
           consider
           a
           while
           ,
           whether
           there
           be
           no
           other
           Churches
           ,
           or
           Guides
           in
           those
           Churches
           ?
           when
           he
           finds
           so
           many
           and
           those
           not
           inferiour
           to
           the
           
             Roman
             Church
          
           in
           any
           thing
           save
           only
           in
           pomp
           ,
           pride
           ,
           and
           uncharitableness
           ;
           and
           all
           opposing
           those
           arrogant
           pretences
           of
           Authority
           and
           Infallibility
           in
           it
           ,
           what
           reason
           can
           he
           have
           ,
           supposing
           that
           he
           is
           to
           submit
           to
           any
           Guides
           ,
           that
           he
           must
           submit
           only
           to
           those
           of
           the
           Roman
           Church
           ?
           Why
           not
           as
           well
           to
           those
           of
           the
           Eastern
           ,
           Greek
           ,
           or
           Protestant
           Churches
           ?
           If
           any
           one
           goes
           about
           to
           assign
           a
           reason
           ,
           by
           charging
           them
           with
           heresy
           ,
           or
           Schism
           ,
           he
           unavoidably
           makes
           him
           Judge
           of
           some
           of
           the
           greatest
           difficulties
           in
           Religion
           ,
           before
           he
           can
           submit
           to
           his
           Infallible
           Guides
           .
           He
           must
           know
           what
           
             Nestorianism
             ,
             Eutychianism
             ,
             Monothelism
          
           mean
           ,
           how
           they
           came
           to
           be
           heresies
           ,
           whether
           the
           Churches
           accused
           be
           justly
           charged
           with
           them
           ?
           He
           must
           understand
           all
           the
           subtilties
           of
           Personalitie
           ,
           subsistence
           ,
           Hypostatical
           Union
           ;
           whether
           
           the
           Union
           of
           two
           natures
           in
           Christ
           be
           substantial
           ,
           natural
           ,
           or
           accidental
           ?
           whether
           it
           be
           enough
           to
           say
           that
           the
           Divine
           and
           humane
           are
           one
           by
           inhabitation
           ,
           or
           one
           by
           consent
           ,
           or
           one
           by
           Communion
           of
           operation
           ,
           or
           one
           by
           Communion
           of
           dignity
           and
           honour
           ,
           all
           which
           the
           Nestorians
           acknowledged
           ,
           only
           denying
           the
           union
           of
           two
           natures
           to
           make
           one
           Person
           ?
           supposing
           a
           man
           be
           come
           to
           this
           ,
           he
           must
           then
           be
           satisfied
           that
           the
           present
           
             Eastern
             Christians
          
           do
           hold
           the
           Doctrine
           of
           the
           old
           Nesiorians
           ,
           for
           they
           acknowledge
           Christ
           to
           be
           perfect
           God
           and
           perfect
           Man
           ;
           and
           that
           the
           
             B.
             Virgin
          
           may
           be
           called
           the
           
             Mother
             of
             the
             Son
             of
             God
             ,
             or
             the
             Mother
             of
             the
             Word
             ,
          
           but
           they
           stick
           only
           at
           calling
           her
           
             the
             Mother
             of
             God.
          
           Then
           for
           the
           other
           Churches
           which
           are
           charged
           with
           E●tychianism
           ,
           he
           must
           understand
           ,
           the
           exact
           difference
           between
           nature
           and
           Person
           ,
           for
           if
           there
           cannot
           be
           two
           natures
           without
           two
           Persons
           ,
           then
           either
           the
           Nestorians
           were
           in
           the
           right
           who
           asserted
           two
           Persons
           ,
           or
           the
           Eytychians
           who
           denyed
           two
           natures
           ;
           but
           this
           being
           granted
           ,
           he
           must
           be
           satisfied
           ,
           that
           ,
           those
           called
           Iacobites
           are
           Eutychians
           ,
           although
           they
           disown
           Eutyches
           ,
           and
           follow
           Dioscorus
           ,
           asserting
           that
           there
           were
           two
           natures
           before
           the
           Union
           ,
           and
           but
           one
           after
           ;
           and
           that
           Dioscorus
           was
           rightly
           condemned
           in
           the
           Council
           of
           Chalce●on
           ;
           but
           
           supposing
           they
           are
           willing
           to
           leave
           the
           dispute
           of
           two
           natures
           ,
           on
           condition
           ,
           that
           the
           humane
           nature
           be
           only
           made
           the
           Instrument
           of
           the
           Divine
           in
           its
           operations
           ,
           whether
           they
           are
           justly
           charged
           with
           heresy
           in
           so
           doing
           ?
           All
           these
           things
           a
           Man
           must
           fully
           be
           satisfied
           in
           ,
           before
           he
           can
           pronounce
           those
           Churches
           guilty
           of
           heresy
           ,
           and
           so
           not
           to
           be
           followe
           .
           But
           supposing
           those
           Churches
           be
           rejected
           ,
           why
           must
           the
           Greek
           ,
           which
           embraces
           all
           the
           Councils
           which
           determined
           those
           subtle
           controversies
           ?
           Here
           comes
           the
           mystery
           of
           the
           procession
           of
           the
           Holy
           Ghost
           to
           be
           examined
           ,
           whether
           from
           the
           Father
           alone
           or
           from
           the
           Father
           and
           the
           Son
           ?
           but
           supposing
           this
           to
           be
           yielded
           ,
           why
           may
           he
           not
           joyn
           with
           those
           Churches
           ,
           which
           agree
           with
           the
           Church
           of
           Rome
           in
           all
           those
           points
           ,
           as
           the
           
             Protestant
             Churches
          
           do
           ?
           Here
           a
           Man
           must
           examine
           the
           notes
           of
           the
           Church
           ,
           and
           enquire
           whether
           they
           be
           true
           notes
           ,
           whether
           they
           agree
           only
           to
           the
           
             Roman
             Church
          
           ?
           And
           one
           of
           the
           greatest
           of
           those
           notes
           being
           
             consent
             with
             the
             Primitive
             Church
          
           ,
           a
           Man
           that
           would
           be
           well
           satisfied
           ,
           must
           go
           through
           all
           the
           disputes
           between
           us
           and
           the
           Church
           of
           Rome
           ,
           and
           by
           that
           time
           he
           is
           well
           settled
           in
           them
           ,
           he
           will
           see
           little
           use
           ,
           and
           less
           necessity
           of
           an
           Infallible
           Guide
           .
           So
           that
           a
           Man
           who
           would
           satisfy
           himself
           in
           this
           divided
           State
           of
           the
           Christian
           
           Church
           ,
           what
           particular
           Communion
           he
           ought
           to
           embrace
           and
           what
           Guides
           he
           must
           follow
           ,
           must
           do
           all
           that
           ,
           for
           the
           preventing
           of
           which
           an
           Infallible
           Guide
           is
           said
           to
           be
           necessary
           .
           i.e.
           he
           must
           not
           only
           exercise
           his
           own
           judgment
           in
           particular
           controversies
           ,
           but
           must
           proceed
           according
           to
           it
           ,
           and
           joyn
           with
           that
           Church
           which
           upon
           Enquiry
           he
           judges
           to
           be
           the
           Best
           .
        
         
           10.
           
           A
           prudent
           submission
           is
           due
           to
           the
           Guides
           of
           that
           Church
           ,
           with
           which
           a
           person
           lives
           in
           Communion
           .
           Having
           shewed
           that
           absolute
           submission
           is
           not
           due
           ,
           all
           that
           can
           be
           left
           is
           a
           submission
           within
           due
           bounds
           ,
           which
           is
           that
           I
           call
           a
           prudent
           submission
           .
           And
           those
           bounds
           are
           these
           following
           .
        
         
           1.
           
           Not
           to
           submit
           to
           all
           those
           who
           challenge
           the
           Authority
           of
           Guides
           over
           us
           ,
           though
           pretending
           to
           never
           so
           much
           Power
           and
           Infallibility
           .
           When
           
             N.
             O.
          
           would
           perswade
           me
           to
           submit
           my
           understanding
           to
           the
           Infallible
           Guides
           of
           the
           Church
           ;
           He
           must
           think
           me
           a
           very
           easy
           man
           to
           yield
           ,
           till
           I
           be
           satisfied
           first
           that
           God
           hath
           appointed
           such
           to
           be
           my
           Guides
           ,
           and
           in
           the
           next
           place
           that
           he
           hath
           promised
           Infallibility
           to
           them
           .
           And
           that
           is
           the
           true
           State
           of
           the
           Controversy
           between
           us
           and
           those
           of
           the
           Church
           of
           Rome
           in
           this
           matter
           ;
           they
           tell
           us
           we
           are
           bound
           to
           submit
           to
           the
           Guides
           of
           the
           Church
           ;
           we
           desire
           to
           know
           whom
           they
           mean
           by
           these
           Guides
           ;
           and
           at
           last
           we
           understand
           
           them
           to
           be
           the
           Bishop
           of
           Rome
           and
           his
           Clergy
           .
           Here
           we
           demur
           ,
           and
           own
           no
           Authority
           the
           Bishop
           of
           Rome
           hath
           over
           us
           ;
           we
           assert
           that
           we
           have
           all
           the
           Rights
           of
           a
           
             Patriachal
             Church
          
           within
           our selves
           ,
           that
           we
           owe
           no
           account
           to
           the
           Bishop
           of
           Rome
           of
           what
           we
           believe
           or
           practise
           ;
           it
           is
           no
           Article
           of
           our
           Creed
           that
           God
           hath
           made
           him
           
             Iudge
             either
             of
             the
             quick
             or
             the
             dead
          
           ;
           We
           have
           Guides
           of
           our
           Church
           among
           our selves
           ,
           who
           have
           as
           clear
           a
           succession
           and
           as
           good
           a
           title
           as
           the
           Bishops
           of
           any
           Church
           in
           the
           world
           .
           To
           these
           ,
           who
           are
           our
           Lawful
           Guides
           ,
           we
           promise
           a
           due
           obedience
           ,
           and
           are
           blame
           worthy
           if
           we
           give
           it
           not
           ;
           but
           for
           the
           Bishop
           and
           Clergy
           of
           Rome
           ,
           we
           own
           none
           to
           them
           ,
           let
           them
           challenge
           it
           with
           never
           so
           much
           confidence
           ,
           and
           arrogant
           pretences
           to
           Infallibility
           .
           So
           that
           here
           is
           a
           contest
           of
           Right
           in
           the
           case
           ,
           antecedent
           to
           any
           duty
           of
           submission
           ,
           which
           must
           be
           better
           proved
           than
           ever
           it
           hath
           yet
           been
           ,
           before
           we
           can
           allow
           any
           dispute
           ,
           how
           far
           we
           are
           to
           submit
           to
           the
           Guides
           of
           the
           Roman
           Church
           ?
        
         
           2.
           
           Not
           to
           submit
           to
           those
           who
           are
           Lawful
           Guides
           in
           all
           things
           they
           may
           require
           .
           For
           our
           dispute
           is
           now
           about
           Guides
           supposed
           to
           be
           fallible
           ,
           and
           they
           being
           owned
           to
           be
           such
           may
           be
           supposed
           to
           require
           things
           to
           which
           we
           are
           bound
           not
           to
           yield
           .
           But
           the
           great
           difficulty
           now
           is
           ,
           so
           to
           state
           these
           things
           ,
           
           as
           to
           shew
           that
           we
           had
           reason
           not
           to
           submit
           to
           the
           Guides
           of
           the
           Roman
           Church
           ,
           and
           that
           those
           of
           the
           Separation
           have
           no
           reason
           not
           to
           submit
           to
           the
           Guides
           of
           our
           Church
           .
           For
           that
           is
           the
           obvious
           objection
           in
           this
           case
           ,
           that
           
             the
             same
             pretence
             which
             was
             used
             by
             our
             Church
             against
             the
             Church
             of
             Rome
             ,
             will
             serve
             to
             justify
             all
             the
             Separations
             that
             have
             been
             or
             can
             be
             made
             from
             our
             Church
             .
          
           So
           my
           Adversary
           
             N.
             O.
          
           in
           his
           preface
           saith
           ,
           
             that
             by
             the
             principles
             we
             hold
             ,
             we
             excuse
             and
             justify
             all
             Sects
             which
             have
             or
             shall
             separate
             from
             our
             Church
             .
          
           In
           answer
           to
           which
           calumny
           I
           shall
           not
           fix
           upon
           the
           perswasion
           of
           conscience
           ,
           for
           that
           may
           equally
           serve
           for
           all
           parties
           ;
           but
           upon
           a
           great
           difference
           in
           the
           very
           nature
           of
           the
           case
           ,
           as
           will
           appear
           in
           these
           particulars
           .
        
         
           1.
           
           We
           appeal
           to
           the
           Doctrine
           and
           practice
           of
           the
           truly
           Catholick
           Church
           in
           the
           matters
           of
           difference
           between
           us
           and
           the
           Church
           of
           Rome
           :
           we
           are
           as
           ready
           as
           they
           to
           stand
           to
           the
           unanimous
           consent
           of
           Fathers
           ,
           and
           to
           
             Vincentius
             Lerinensis
          
           his
           Rules
           ,
           of
           Antiquity
           ,
           universality
           and
           consent
           ;
           we
           declare
           ,
           let
           the
           things
           in
           dispute
           be
           proved
           to
           have
           been
           the
           practice
           of
           the
           Christian
           Church
           in
           all
           Ages
           ,
           we
           are
           ready
           to
           submit
           to
           them
           :
           but
           those
           who
           separate
           from
           the
           Church
           of
           England
           make
           this
           their
           Fundamental
           
           principle
           as
           to
           worship
           ,
           (
           wherein
           the
           difference
           lyes
           ,
           )
           that
           nothing
           is
           Lawful
           in
           the
           worship
           of
           God
           ,
           but
           what
           he
           hath
           expresly
           commanded
           ;
           we
           say
           all
           things
           are
           Lawful
           which
           are
           not
           forbidden
           ,
           and
           upon
           this
           single
           point
           stands
           the
           whole
           Controversy
           of
           separation
           as
           to
           the
           Constitution
           of
           our
           Church
           .
           We
           challenge
           those
           that
           separate
           from
           us
           to
           produce
           one
           person
           for
           1500.
           years
           together
           ,
           that
           held
           Forms
           of
           prayer
           to
           be
           unlawful
           ;
           or
           the
           ceremonies
           which
           are
           used
           in
           our
           Church
           :
           We
           defend
           the
           Government
           of
           the
           Church
           by
           Bishops
           to
           be
           the
           most
           ancient
           and
           Apostolical
           Government
           ,
           and
           that
           no
           persons
           can
           have
           sufficient
           reason
           to
           cast
           that
           off
           ,
           which
           hath
           been
           so
           universally
           received
           in
           all
           Ages
           since
           the
           Apostles
           times
           :
           if
           there
           have
           been
           disputes
           among
           us
           about
           the
           nature
           of
           the
           difference
           between
           the
           two
           orders
           ,
           and
           the
           necessity
           of
           it
           in
           order
           to
           the
           Being
           of
           a
           Church
           ,
           such
           there
           have
           been
           in
           the
           Church
           of
           Rome
           too
           .
           Here
           then
           lyes
           a
           very
           considerable
           difference
           ,
           we
           appeal
           and
           are
           ready
           to
           stand
           to
           the
           judgement
           of
           the
           Primitive
           Church
           for
           interpreting
           the
           letter
           of
           Scripture
           in
           any
           difference
           between
           us
           and
           the
           Church
           of
           Rome
           ;
           but
           those
           who
           separate
           from
           our
           Church
           will
           allow
           nothing
           to
           be
           lawful
           but
           what
           hath
           an
           express
           command
           in
           Scripture
           .
        
         
         
           2.
           
           The
           Guides
           of
           our
           Church
           never
           challenged
           any
           Infallibility
           to
           themselves
           ;
           which
           those
           of
           the
           Church
           of
           Rome
           do
           ,
           and
           have
           done
           ever
           since
           the
           Controversy
           began
           .
           Which
           challenge
           of
           Infallibility
           makes
           the
           Breach
           irreconcileable
           while
           that
           pretence
           continues
           ;
           for
           there
           can
           be
           no
           other
           way
           but
           absolute
           submission
           where
           men
           still
           pretend
           to
           be
           infallible
           :
           It
           is
           to
           no
           purpose
           to
           propose
           terms
           of
           Accommodation
           between
           those
           who
           contend
           for
           a
           Reformation
           ,
           and
           such
           who
           contend
           that
           they
           can
           never
           be
           deceived
           ;
           on
           the
           one
           side
           ,
           errours
           are
           supposed
           ;
           and
           on
           the
           other
           ,
           that
           it
           is
           impossible
           there
           should
           by
           any
           .
           Until
           therefore
           this
           pretence
           be
           quitted
           ,
           to
           talk
           of
           Accomodation
           is
           folly
           ,
           and
           to
           design
           it
           madness
           .
           If
           the
           Church
           of
           Rome
           will
           allow
           nothing
           to
           be
           amiss
           ,
           how
           can
           she
           Reform
           any
           thing
           ?
           and
           how
           can
           they
           allow
           any
           thing
           to
           be
           amiss
           ,
           who
           believe
           they
           can
           never
           be
           deceived
           ?
           So
           that
           while
           this
           Arrogant
           pretence
           of
           Infallibility
           in
           the
           Roman
           Church
           continues
           ,
           it
           is
           impossible
           there
           should
           be
           any
           Reconciliation
           :
           But
           there
           is
           no
           such
           thing
           in
           the
           least
           pretended
           by
           our
           Church
           ,
           
           that
           declares
           in
           her
           Articles
           ,
           
           
             that
             General
             Councils
             may
             err
             ,
             and
             sometimes
             have
             erred
             even
             in
             things
             partaining
             to
             God
             ;
             and
             that
             all
             the
             proof
             of
             things
             to
             be
             believed
             is
             to
             be
             taken
             from
             Holy
             Scripture
             .
          
           So
           that
           as
           to
           the
           Ground
           of
           Faith
           
           there
           is
           no
           difference
           between
           our
           Church
           and
           those
           who
           dissent
           from
           her
           ;
           and
           none
           of
           them
           charge
           our
           Church
           with
           any
           errour
           in
           doctrine
           ;
           nor
           plead
           that
           as
           the
           reason
           of
           their
           separation
           .
        
         
           3.
           
           The
           Church
           of
           Rome
           not
           only
           requires
           the
           belief
           of
           her
           errours
           but
           makes
           the
           belief
           of
           them
           necessary
           to
           Salvation
           :
           which
           is
           plain
           by
           the
           often
           objected
           Creed
           of
           Pius
           4.
           
           Wherein
           the
           same
           necessity
           is
           expressed
           of
           believing
           the
           additional
           Articles
           ,
           which
           are
           proper
           to
           the
           Roman
           Church
           ,
           as
           of
           the
           most
           Fundamental
           Articles
           of
           Christian
           Faith.
           And
           no
           Man
           who
           reads
           that
           Bull
           can
           discern
           the
           least
           difference
           therein
           made
           between
           the
           necessity
           of
           believing
           one
           and
           the
           other
           ;
           but
           that
           all
           together
           make
           up
           that
           Faith
           ,
           without
           which
           no
           man
           can
           be
           saved
           ;
           which
           though
           only
           required
           of
           some
           persons
           to
           make
           profession
           of
           ,
           yet
           that
           profession
           is
           to
           be
           esteemed
           the
           Faith
           of
           their
           Church
           .
           But
           nothing
           of
           this
           nature
           can
           be
           objected
           against
           our
           Church
           by
           dissenters
           ,
           that
           excludes
           none
           from
           a
           possibility
           of
           Salvation
           meerly
           because
           not
           in
           her
           Communion
           ,
           as
           the
           Church
           of
           Rome
           expresly
           doth
           :
           for
           it
           was
           not
           only
           
             Boniface
             8.
          
           who
           determined
           as
           solemnly
           as
           he
           could
           ,
           
           
             that
             it
             was
             necessary
             to
             Salvation
             to
             be
             in
             subjection
             to
             the
             Bishop
             of
             Rome
          
           ;
           but
           the
           Council
           of
           Lateran
           under
           Leo
           10.
           decreed
           the
           same
           thing
           .
        
         
         
           4.
           
           The
           Guides
           of
           the
           Roman
           Church
           pretend
           to
           as
           immediate
           authority
           of
           obliging
           the
           Consciences
           of
           men
           ,
           as
           Christ
           or
           his
           Apostles
           had
           ;
           but
           ours
           challenge
           no
           more
           than
           teaching
           men
           to
           do
           what
           Christ
           had
           Commanded
           them
           ,
           and
           in
           other
           things
           ,
           not
           commanded
           or
           forbidden
           ,
           to
           give
           rules
           ,
           which
           on
           the
           account
           of
           the
           General
           Commands
           of
           Scripture
           ,
           they
           look
           on
           the
           members
           of
           our
           Church
           as
           obliged
           to
           observe
           .
           So
           that
           the
           Authority
           challenged
           in
           the
           Roman
           Church
           encroaches
           on
           the
           Prerogative
           of
           Christ
           ,
           being
           of
           the
           same
           nature
           with
           his
           ;
           but
           that
           which
           our
           Governours
           plead
           for
           ,
           is
           only
           that
           which
           belongs
           to
           them
           as
           Governours
           over
           a
           Christian
           Society
           .
           Hence
           in
           the
           Church
           of
           Rome
           it
           is
           accounted
           as
           much
           a
           mortal
           sin
           to
           disobey
           their
           Guides
           in
           the
           most
           indifferent
           things
           ,
           as
           to
           disobey
           God
           in
           the
           plain
           Commands
           of
           Scripture
           :
           but
           that
           is
           not
           all
           they
           challenge
           to
           themselves
           ,
           but
           a
           power
           likewise
           to
           dispence
           with
           the
           Law
           's
           of
           God
           ,
           as
           in
           matter
           of
           marriages
           ,
           and
           with
           the
           Institution
           of
           Christ
           as
           in
           Communion
           in
           one
           kind
           ;
           and
           promise
           the
           same
           spiritual
           effects
           to
           their
           own
           Institutions
           as
           to
           those
           of
           Christ
           ,
           as
           in
           the
           5.
           
           Sacraments
           they
           have
           added
           to
           the
           two
           of
           Christ
           ,
           and
           to
           other
           ceremonies
           in
           use
           among
           them
           .
        
         
           5.
           
           Setting
           aside
           these
           considerations
           ,
           we
           dare
           appeal
           to
           the
           judgement
           of
           any
           person
           
           of
           what
           perswasion
           soever
           ,
           whether
           the
           reasons
           we
           plead
           for
           separation
           from
           the
           Church
           of
           Rome
           be
           not
           in
           themselves
           far
           more
           considerable
           than
           those
           ,
           which
           are
           pleaded
           by
           such
           ,
           who
           separate
           from
           our
           Church
           ?
           i.e.
           Whether
           our
           Churches
           imposing
           of
           three
           Ceremonies
           declared
           to
           be
           indifferent
           by
           those
           who
           require
           them
           ,
           can
           be
           thought
           by
           any
           men
           of
           common
           sense
           so
           great
           a
           burden
           to
           their
           Consciences
           ,
           as
           all
           the
           load
           of
           superstitious
           fopperies
           in
           the
           Roman
           Church
           ?
           whether
           praying
           by
           a
           prescribed
           form
           of
           words
           be
           as
           contrary
           to
           Scripture
           ,
           as
           praying
           in
           an
           unknown
           tongue
           ?
           Whether
           there
           be
           no
           difference
           between
           kneeling
           at
           the
           Sacrament
           upon
           Protestants
           Principles
           and
           the
           Papists
           adoration
           of
           the
           H●st
           ?
           Whether
           Transubstantiation
           ,
           Image
           worship
           ,
           Invocation
           of
           Saints
           ,
           Indulgences
           ,
           Purgatory
           ,
           the
           Popes
           supremacy
           ,
           be
           not
           somewhat
           harder
           things
           to
           swallow
           ,
           than
           the
           Churches
           power
           to
           appoint
           matters
           of
           order
           and
           decency
           ?
           Which
           particulars
           make
           the
           difference
           so
           apparent
           between
           the
           separation
           of
           our
           Church
           from
           the
           Church
           of
           Rome
           ,
           and
           that
           of
           dissenters
           from
           our
           Church
           ;
           that
           it
           seems
           a
           very
           strange
           thing
           to
           me
           that
           this
           should
           be
           objected
           by
           our
           Enemies
           on
           either
           side
           .
           And
           thus
           much
           may
           suffice
           to
           clear
           this
           point
           of
           submission
           to
           the
           Guides
           of
           a
           Church
           ,
           of
           which
           I
           have
           the
           
           more
           largely
           discoursed
           ,
           not
           for
           any
           difficulty
           objected
           by
           
             N.
             O.
          
           but
           because
           the
           thing
           it self
           did
           deserve
           to
           be
           more
           amply
           considered
           .
           But
           some
           other
           things
           relating
           to
           Church-Authority
           I
           must
           handle
           afterwards
           ,
           and
           therefore
           now
           return
           to
           my
           Adversary
           .
        
         
           
             The
             next
             thing
             to
             be
             debated
             is
             ,
          
           
           
             what
             assurance
             we
             can
             have
             of
             the
             sense
             of
             Scripture
             in
             doubtful
             places
             ,
             if
             we
             allow
             no
             Infallible
             Guides
             to
             interpret
             them
             ?
             For
             that
             is
             the
             second
             main
             principle
             of
          
           N.
           O.
           that
           without
           this
           Infallible
           Assistance
           of
           the
           Guides
           of
           the
           Church
           ,
           there
           can
           be
           no
           certainty
           of
           the
           sense
           of
           Scripture
           .
           
             And
             it
             is
             chiefely
             o●
             this
             Account
             that
          
           N.
           O.
           
             doth
             assert
             the
             necessity
             of
             Infallible
             Guides
             of
             the
             Church
             :
             For
             as
             appears
             by
             his
             concessions
             he
             yields
             that
             the
             Churches
          
           Infallibility
           is
           not
           necessary
           to
           the
           foundation
           of
           faith
           ;
           
           for
           men
           ▪
           faith
           ,
           
             he
             saith
          
           ,
           may
           begin
           at
           the
           Infallible
           Authority
           of
           Scriptures
           ;
           
             but
             the
             main
             groun●
             on
             which
             he
             contends
             for
             the
             necessity
             of
             Infallible
             Guides
             is
             for
             the
             interpretation
             of
             controverted
             places
             and
             giving
             the
             true
             sense
             of
             Scripture
             :
          
           
           
             for
             which
             he
             often
             pleads
             f●●
             necessity
             of
             an
             external
             Infallible
             Guide
             ▪
          
           Because
           God
           hath
           referred
           all
           in
           the
           dubio●
           sense
           of
           Scripture
           to
           the
           direction
           of
           his
           Ministers
           their
           spiritual
           Guides
           ,
           
           whom
           he
           〈◊〉
           
           over
           them
           to
           bring
           them
           in
           the
           Vnity
           of
           the
           Faith
           to
           a
           perfect
           man
           ;
           
           and
           that
           they
           may
           not
           be
           tossed
           to
           and
           fro
           and
           carried
           about
           with
           every
           wind
           of
           Doctrine
           ,
           by
           the
           sleight
           of
           those
           who
           lye
           in
           wait
           to
           deceive
           .
           And
           without
           which
           Guide
           St.
           Peter
           observes
           ,
           that
           in
           his
           time
           some
           persons
           (
           for
           any
           thing
           we
           know
           diligent
           enough
           )
           yet
           through
           want
           of
           learning
           ,
           and
           the
           instability
           of
           adhering
           to
           their
           Guides
           ,
           being
           unlearned
           ,
           
             saith
             he
          
           ,
           and
           unstable
           ,
           wrested
           some
           places
           of
           Scripture
           ,
           hard
           to
           be
           understood
           ,
           to
           their
           own
           destruction
           .
           
           Therefore
           these
           Scriptures
           are
           also
           in
           some
           great
           and
           important
           points
           hard
           to
           be
           understood
           .
           And
           afterwards
           ,
           
             he
             saith
          
           ,
           that
           Christians
           who
           have
           sufficient
           certainty
           of
           the
           truth
           of
           Christianity
           ,
           
           may
           be
           deficient
           in
           a
           right
           belief
           of
           several
           necessary
           Articles
           of
           this
           Christian
           Faith
           ,
           if
           destitute
           of
           that
           external
           infallible
           Guide
           therein
           :
           without
           which
           he
           determines
           that
           men
           must
           fluctuate
           and
           totter
           ,
           and
           vary
           one
           from
           another
           ,
           whilst
           the
           Scriptures
           are
           ambiguous
           in
           their
           sense
           and
           drawn
           with
           much
           art
           to
           several
           Interests
           .
           
             The
             force
             of
             all
             which
             ,
             comes
             to
             this
             ,
             that
             we
             can
             arrive
             at
             no
             certainty
             of
             the
             sense
             of
             Scripture
             in
             Controverted
             places
             ,
             without
             an
             external
             Infallible
             Guide
             :
             and
             therefore
             we
             are
             bound
             to
             submit
             to
             him
             .
          
        
         
           Here
           are
           two
           things
           to
           be
           discussed
           .
           
           1.
           
           What
           necessity
           there
           is
           for
           the
           Salvation
           of
           persons
           ,
           to
           have
           an
           infallible
           interpretation
           of
           controverted
           places
           of
           Scripture
           ?
           2.
           
           Whether
           the
           denying
           such
           an
           Infallible
           Interpreter
           makes
           men
           uncapable
           of
           attaining
           any
           certain
           sense
           of
           doubtful
           places
           ?
           For
           if
           either
           it
           be
           not
           necessary
           that
           men
           should
           have
           an
           infallible
           interpretation
           ;
           or
           men
           may
           attain
           at
           a
           certain
           sense
           without
           it
           ,
           then
           there
           can
           be
           no
           colour
           of
           an
           argument
           drawn
           from
           hence
           to
           prove
           the
           necessity
           of
           an
           infallible
           Guide
           .
        
         
           1.
           
           We
           are
           to
           enquire
           into
           the
           necessity
           o●
           such
           an
           infallible
           interpretation
           of
           doubtf●●
           places
           of
           Scripture
           .
           There
           are
           but
           three
           grounds
           on
           which
           it
           can
           be
           thought
           necessary
           either
           that
           no
           man
           should
           mistake
           in
           the
           sense
           of
           Scripture
           ,
           or
           that
           the
           Peace
           of
           the
           Church
           cannot
           be
           preserved
           ,
           or
           that
           mens
           Souls
           cannot
           be
           saved
           without
           it
           .
           If
           i●
           were
           necessary
           on
           the
           first
           account
           ,
           then
           every
           particular
           person
           must
           be
           infallible
           ;
           which
           being
           not
           pleaded
           for
           ,
           we
           must
           consider
           the
           other
           two
           grounds
           of
           it
           .
           But
           here
           we
           are
           〈◊〉
           take
           notice
           ,
           that
           the
           matter
           of
           our
           prese●●
           enquiry
           is
           concerning
           the
           clearness
           of
           Scripture
           in
           order
           to
           the
           Salvation
           of
           particul●●
           persons
           ;
           of
           which
           the
           Proposition
           laid
           dow●
           by
           me
           expresly
           speaks
           .
           If
           therefore
           
             N.
             O.
          
           do
           any
           thing
           to
           overthrow
           this
           ,
           he
           mu●●
           
           prove
           ,
           not
           that
           there
           are
           doubtful
           and
           controverted
           places
           which
           no
           one
           denies
           ,
           but
           that
           the
           sense
           of
           Scripture
           is
           so
           doubtful
           and
           obscure
           in
           the
           things
           which
           are
           necessary
           to
           mens
           Salvation
           ,
           that
           persons
           without
           an
           Infallible
           Guide
           cannot
           know
           the
           meaning
           of
           them
           .
           If
           he
           prove
           not
           this
           ,
           he
           doth
           not
           come
           near
           that
           which
           he
           ought
           to
           prove
           .
           We
           do
           not
           therefore
           deny
           ,
           that
           there
           are
           places
           of
           great
           difficulty
           in
           the
           Books
           of
           Scripture
           ;
           but
           we
           assert
           ,
           that
           the
           necessaries
           to
           Salvation
           do
           not
           lye
           therein
           ;
           but
           those
           being
           plain
           and
           clear
           ,
           men
           may
           be
           saved
           without
           knowing
           the
           other
           .
           As
           a
           Seaman
           may
           safely
           direct
           his
           compass
           by
           the
           Stars
           ,
           although
           he
           cannot
           solve
           all
           the
           difficulties
           of
           Astronomy
           .
           Can
           any
           man
           in
           his
           senses
           Imagine
           that
           Christs
           coming
           into
           the
           world
           to
           dye
           for
           sinners
           ,
           and
           the
           precepts
           of
           a
           holy
           life
           which
           he
           hath
           given
           ,
           and
           the
           motives
           thereto
           from
           his
           second
           coming
           to
           Judge
           the
           World
           ,
           are
           not
           more
           plain
           than
           the
           Apocalyphical
           visions
           ,
           or
           the
           proofs
           for
           the
           Church
           of
           Romes
           Infallibility
           ?
           If
           a
           person
           then
           by
           reading
           and
           considering
           those
           things
           which
           are
           plain
           ,
           may
           do
           what
           Christ
           requires
           for
           his
           Salvation
           ;
           what
           necessity
           hath
           such
           a
           one
           to
           trouble
           himself
           about
           an
           Infallible
           Guide
           ?
           For
           either
           he
           may
           go
           to
           heaven
           without
           him
           ,
           or
           not
           ?
           if
           he
           may
           ,
           let
           them
           shew
           the
           necessity
           
           he
           is
           of
           to
           that
           end
           ,
           which
           may
           be
           attained
           without
           him
           ;
           if
           not
           ,
           then
           the
           things
           necessary
           to
           Salvation
           cannot
           be
           known
           without
           him
           .
           Let
           this
           be
           proved
           ,
           and
           I
           will
           immediately
           yield
           the
           whole
           cause
           :
           and
           till
           it
           be
           proved
           my
           Principles
           remain
           unshaken
           .
           But
           saith
           
             N.
             O.
             the
             Scripture
             is
             obscure
             in
             some
             great
             and
             important
             points
             ,
             because
             S.
          
           Peter
           
             saith
             ,
             that
             men
             unlearned
             and
             unstable
             ,
             (
             though
             it
             may
             be
             diligent
             enough
             )
             wrested
             some
             places
             of
             Scriptures
             hard
             to
             be
             understood
             to
             their
             own
             destruction
             .
          
           But
           doth
           S.
           Peter
           say
           that
           
             the
             Scriptures
             are
             so
             hard
             to
             be
             understood
          
           that
           sober
           and
           devout
           minds
           cannot
           learn
           therein
           ,
           what
           is
           necessary
           to
           their
           Salvation
           ?
           This
           had
           been
           indeed
           to
           their
           purpose
           :
           but
           it
           is
           far
           enough
           from
           St.
           Peters
           .
           He
           only
           saith
           that
           
             in
             St.
          
           Pauls
           
             Epistles
             there
             are
             some
             difficult
             passages
             ,
          
           which
           men
           that
           wanted
           judgement
           and
           constancy
           ,
           and
           it
           may
           be
           diligence
           too
           ,
           were
           ready
           to
           pervert
           to
           their
           own
           mischief
           .
           But
           if
           there
           be
           such
           difficulties
           ,
           is
           there
           nothing
           plain
           and
           easy
           ?
           if
           bad
           men
           may
           pervert
           them
           ,
           may
           no●
           good
           men
           make
           a
           good
           use
           of
           them
           ?
           If
           some
           may
           destroy
           themselves
           by
           their
           own
           weakness
           and
           folly
           ,
           may
           not
           others
           be
           saved
           by
           their
           diligence
           and
           care
           ?
           If
           it
           were
           proved
           by
           
             N.
             O.
          
           that
           St.
           Peter
           charged
           all
           this
           upo●
           them
           for
           want
           of
           adhering
           to
           their
           Guides
           ,
           
           that
           would
           approach
           nearer
           his
           business
           ;
           but
           if
           St.
           Peter
           had
           intended
           any
           such
           thing
           as
           
             N.
             O.
          
           insinuates
           ,
           what
           fairer
           opportunity
           had
           there
           been
           of
           preventing
           this
           Instability
           in
           others
           by
           telling
           them
           ,
           that
           God
           had
           appointed
           infallible
           Guides
           in
           his
           Church
           to
           prevent
           such
           abuses
           of
           Scripture
           ,
           and
           that
           ,
           so
           long
           as
           they
           adhered
           to
           them
           ,
           they
           were
           safe
           ;
           but
           there
           is
           not
           the
           least
           word
           in
           St.
           Peter
           to
           this
           purpose
           ,
           when
           it
           had
           been
           most
           necess●ry
           to
           have
           given
           such
           advice
           ;
           but
           he
           only
           bids
           them
           ,
           
           have
           a
           care
           of
           
             imitating
             the
             inconstancy
             of
             such
             wicked
             men
             ,
             and
             grow
             in
             the
             grace
             and
             knowledge
             of
             Iesus
             Christ.
          
           If
           on
           so
           fair
           and
           just
           an
           occasion
           offered
           ,
           St.
           Peter
           himself
           whom
           they
           believe
           to
           have
           been
           Head
           of
           the
           Church
           at
           that
           time
           ,
           and
           at
           Rome
           at
           the
           writing
           of
           this
           Epistle
           ,
           doth
           wholly
           omit
           referring
           men
           in
           the
           sense
           of
           obscure
           places
           to
           Infallible
           Guides
           ;
           what
           can
           we
           else
           infer
           but
           that
           St.
           Peter
           knew
           of
           no
           such
           appointment
           of
           Christ
           ,
           or
           thought
           no
           such
           thing
           of
           necessity
           for
           his
           Church
           .
           For
           if
           he
           had
           ,
           such
           was
           his
           care
           and
           faithfulness
           ,
           he
           would
           never
           have
           omitted
           so
           necessary
           a
           thing
           ;
           if
           the
           Salvation
           of
           mens
           souls
           had
           depended
           upon
           it
           .
        
         
           
             If
             it
             be
             not
             then
             necessary
             to
             mens
             Salvation
             to
             have
             an
             infallible
             interpretation
             of
             
             doubtful
             places
             ;
             
             for
             what
             other
             end
             can
             it
             become
             necessary
             ?
             Is
             it
             ,
          
           that
           without
           this
           ,
           the
           Churches
           peace
           cannot
           be
           preserved
           ,
           because
           Controversies
           arising
           in
           the
           Church
           ,
           no
           issue
           can
           be
           put
           to
           them
           ,
           unless
           there
           be
           an
           infallible
           Iudge
           to
           determine
           which
           is
           the
           true
           sence
           of
           Scripture
           ?
           For
           it
           is
           impossible
           That
           Scripture
           it self
           should
           be
           judge
           ,
           because
           the
           Controversy
           is
           about
           
             the
             sense
             of
             Scripture
             .
             So
             that
             either
          
           there
           is
           no
           way
           left
           to
           determine
           Controversies
           ,
           or
           there
           must
           be
           an
           infallible
           judge
           to
           deliver
           the
           sense
           of
           Scripture
           in
           ●oubtful
           places
           .
           
             This
             is
             the
             force
             of
             all
             that
             I
             know
             can
             be
             said
             in
             this
             matter
          
           ;
           to
           
             which
             I
             answer
          
           .
        
         
           1.
           
           The
           strength
           of
           this
           argument
           depends
           upon
           the
           supposition
           of
           the
           necessity
           of
           determining
           Controversies
           in
           Religion
           by
           a
           living
           Judge
           ,
           who
           must
           pronounce
           sentence
           between
           the
           parties
           in
           〈◊〉
           .
           Which
           supposition
           ,
           how
           plausible
           soever
           it
           seems
           ,
           is
           not
           built
           on
           any
           sufficient
           fo●ndation
           of
           Scripture
           or
           Reason
           .
           For
           the
           weakness
           of
           humane
           understanding
           ,
           the
           power
           of
           Interest
           and
           passion
           ,
           and
           the
           ambi●●ity
           of
           words
           ,
           are
           as
           apt
           to
           beget
           disputes
           in
           Religion
           as
           in
           any
           other
           things
           ;
           so
           that
           we
           have
           〈◊〉
           ca●se
           at
           all
           to
           wonder
           that
           there
           should
           happen
           to
           be
           Controversies
           among
           men
           about
           there
           〈◊〉
           ;
           when
           we
           see
           them
           daily
           happen
           about
           the
           Laws
           of
           
           every
           Country
           .
           The
           only
           Question
           now
           is
           ,
           whether
           as
           the
           necessities
           of
           people
           have
           made
           it
           necessary
           that
           there
           should
           not
           only
           be
           Laws
           but
           Judges
           ,
           who
           should
           be
           as
           the
           most
           equal
           Arbitrators
           to
           put
           an
           end
           to
           such
           differences
           as
           may
           happen
           among
           men
           about
           matters
           of
           Right
           and
           Law
           ,
           it
           be
           thus
           in
           Religion
           too
           ?
           And
           this
           Question
           is
           plainly
           about
           a
           matter
           of
           Fact
           i.e.
           whether
           Christ
           hath
           appointed
           such
           Judges
           in
           all
           Ages
           ,
           who
           are
           to
           determine
           all
           emergent
           Controversies
           about
           the
           difficult
           places
           of
           his
           Law
           ?
           And
           in
           this
           case
           we
           think
           it
           is
           all
           the
           reason
           in
           the
           World
           ,
           that
           they
           who
           Affirm
           should
           Prove
           ,
           especially
           ,
           when
           they
           Affirm
           a
           matter
           of
           their
           own
           Right
           ,
           and
           challenge
           a
           submission
           from
           others
           on
           the
           Account
           of
           it
           .
           We
           desire
           them
           who
           challenge
           to
           be
           our
           infallible
           Guides
           ,
           that
           they
           would
           shew
           their
           Commission
           ,
           and
           produce
           their
           Patent
           :
           For
           as
           we
           are
           ready
           to
           yield
           obedience
           ,
           if
           they
           crave
           it
           ,
           so
           we
           think
           it
           Treason
           and
           Tyranny
           in
           them
           to
           usurp
           it
           ,
           if
           they
           have
           it
           not
           .
           And
           it
           is
           to
           no
           purpose
           to
           talk
           of
           the
           Benefits
           that
           would
           come
           to
           the
           world
           by
           an
           infallible
           Judge
           of
           Controversies
           ,
           unless
           they
           first
           prove
           that
           there
           is
           one
           .
           But
           we
           must
           not
           allow
           men
           to
           prove
           things
           to
           be
           ,
           meerly
           because
           they
           think
           it
           fitting
           they
           should
           be
           ;
           for
           that
           is
           to
           make
           themselves
           Wiser
           than
           Christ
           and
           rather
           
           to
           tell
           him
           what
           he
           should
           have
           done
           ,
           than
           prove
           what
           he
           hath
           done
           .
           What
           if
           ▪
           Christ
           having
           provided
           for
           the
           necessaries
           of
           Salvation
           by
           a
           clear
           Revelation
           should
           leave
           other
           things
           in
           the
           dark
           ,
           to
           exercise
           the
           Wits
           of
           some
           and
           the
           Charity
           of
           others
           ?
           What
           if
           ,
           he
           thought
           it
           sufficient
           to
           oblige
           men
           to
           the
           greatest
           honesty
           and
           Integrity
           in
           knowing
           and
           doing
           the
           Will
           of
           God
           ,
           and
           hath
           promised
           to
           pass
           by
           the
           errours
           and
           failings
           men
           are
           subject
           to
           barely
           as
           men
           ?
           What
           if
           ,
           he
           foresaw
           this
           matter
           of
           ending
           Controversies
           would
           be
           an
           occasion
           of
           raising
           one
           of
           the
           greatest
           in
           the
           Christian
           World
           ,
           and
           become
           a
           pretence
           of
           the
           most
           intolerable
           Tyranny
           over
           the
           minds
           of
           men
           ?
           And
           therefore
           what
           if
           ,
           he
           thought
           it
           reasonable
           to
           leave
           the
           failings
           of
           mens
           understandings
           and
           lives
           upon
           the
           same
           terms
           ,
           so
           as
           to
           give
           sufficient
           means
           to
           prevent
           either
           ,
           but
           not
           effectually
           to
           hinder
           men
           from
           falling
           into
           either
           of
           them
           ?
           What
           if
           ,
           the
           nature
           of
           Religion
           will
           not
           bear
           such
           a
           determination
           of
           Controversies
           as
           civil
           matters
           will
           ?
           because
           ,
           civil
           matters
           concern
           the
           right
           and
           wrong
           of
           particular
           persons
           ,
           in
           which
           it
           is
           not
           the
           sentence
           of
           the
           Judge
           so
           much
           as
           the
           Civil
           force
           whereby
           it
           is
           backed
           which
           puts
           an
           end
           to
           the
           dispute
           ;
           but
           in
           matters
           of
           Religion
           ,
           the
           ending
           Controversies
           can
           be
           no
           effect
           of
           force
           
           and
           power
           ,
           but
           of
           reason
           and
           conviction
           of
           Conscience
           ;
           and
           all
           the
           pretended
           infallibility
           in
           the
           World
           can
           never
           satisfy
           my
           mind
           ,
           unless
           I
           be
           first
           assured
           of
           that
           infallibility
           .
           In
           all
           civil
           causes
           ,
           it
           is
           agreed
           on
           both
           sides
           that
           such
           Judges
           are
           appointed
           to
           determine
           cases
           of
           Law
           ;
           and
           on
           the
           supposition
           of
           this
           men
           proceed
           to
           tryal
           before
           them
           ;
           but
           in
           our
           case
           this
           is
           the
           main
           thing
           in
           dispute
           ,
           and
           he
           that
           pretends
           to
           be
           the
           Judge
           is
           the
           most
           accused
           partie
           ,
           and
           what
           reason
           can
           there
           be
           ,
           that
           only
           on
           the
           pretence
           of
           greater
           peace
           ,
           if
           Controversies
           were
           referred
           to
           an
           infallible
           Judge
           ,
           we
           must
           therefore
           allow
           every
           one
           that
           pretends
           to
           it
           to
           be
           such
           an
           infallible
           Guide
           ?
           And
           we
           must
           on
           the
           same
           ground
           allow
           every
           one
           ,
           if
           we
           must
           not
           first
           be
           satisfied
           of
           the
           grounds
           on
           which
           it
           is
           challenged
           by
           any
           one
           .
           And
           withal
           ,
           since
           Christ
           is
           the
           best
           Judge
           of
           what
           is
           fittest
           for
           his
           Church
           ,
           we
           must
           see
           by
           his
           Laws
           whether
           he
           hath
           made
           it
           necessary
           for
           all
           Controversies
           to
           be
           ended
           by
           a
           standing
           Judge
           ,
           that
           should
           arise
           about
           the
           sense
           of
           Scripture
           ?
           If
           he
           hath
           not
           done
           it
           ,
           it
           is
           to
           no
           pu●pose
           to
           say
           ,
           it
           is
           fit
           he
           should
           have
           done
           it
           ;
           for
           that
           is
           to
           upbraid
           Christ
           with
           weakness
           and
           not
           to
           end
           differences
           in
           his
           Church
           .
        
         
           2.
           
           Supposing
           it
           necessary
           that
           Controversies
           
           should
           be
           ended
           ,
           it
           may
           as
           well
           be
           done
           without
           an
           infallible
           Judge
           of
           the
           sense
           of
           Scripture
           as
           with
           one
           ;
           for
           all
           that
           is
           pretended
           to
           be
           done
           by
           an
           infallible
           Judge
           is
           to
           give
           a
           certain
           sense
           of
           controverted
           places
           ;
           so
           that
           men
           are
           either
           bound
           to
           look
           on
           that
           which
           they
           give
           as
           the
           certain
           sense
           on
           the
           account
           of
           the
           infallibility
           of
           the
           Interpreter
           ,
           or
           that
           such
           an
           infallible
           interpretation
           being
           set
           aside
           ,
           there
           is
           no
           way
           to
           know
           the
           certain
           sense
           of
           Scripture
           .
           If
           the
           first
           ,
           then
           no
           man
           can
           be
           more
           certain
           of
           the
           sense
           of
           any
           doubtful
           place
           ,
           than
           he
           is
           of
           the
           infallibility
           of
           his
           Interpreter
           :
           I
           desire
           therefore
           to
           be
           resolved
           in
           this
           case
           .
           I
           am
           told
           
             I
             can
             arrive
             at
             no
             certainty
             of
             the
             sense
             of
             doubtful
             places
             of
             Scripture
             without
             an
             infallible
             Interpreter
             ,
          
           I
           say
           the
           places
           of
           Scripture
           which
           are
           alledged
           for
           such
           an
           infallible
           Judge
           are
           the
           most
           doubtful
           and
           controverted
           of
           any
           ;
           I
           would
           fain
           understand
           by
           what
           means
           I
           may
           come
           to
           be
           certain
           of
           the
           meaning
           of
           these
           places
           ,
           and
           to
           find
           out
           the
           sense
           of
           them
           ?
           Must
           I
           do
           it
           only
           by
           an
           infallible
           Guide
           ?
           but
           that
           is
           the
           thing
           I
           am
           now
           seeking
           for
           ,
           and
           I
           must
           not
           suppose
           that
           which
           I
           am
           to
           prove
           .
           If
           I
           may
           be
           certain
           without
           supposing
           such
           an
           infallible
           Guide
           of
           the
           meaning
           of
           these
           very
           doubtful
           and
           controverted
           places
           ,
           than
           why
           may
           I
           not
           
           by
           the
           same
           way
           of
           proceeding
           arrive
           at
           the
           certainty
           of
           any
           other
           less
           doubtful
           and
           obscure
           places
           ?
           unless
           there
           be
           some
           private
           way
           to
           come
           at
           the
           sense
           of
           those
           places
           which
           will
           hold
           for
           none
           else
           besides
           them
           ,
           which
           is
           not
           so
           easy
           to
           understand
           .
        
         
           2.
           
           I
           come
           the●efore
           to
           the
           second
           enquiry
           ,
           which
           is
           about
           the
           means
           of
           attaining
           the
           certain
           sense
           of
           Scripture
           in
           doubtful
           places
           ,
           without
           the
           supposition
           of
           an
           infallible
           Guide
           .
           It
           will
           not
           I
           hope
           be
           denyed
           ,
           that
           the
           Primitive
           Christian
           Church
           had
           a
           certain
           way
           of
           understanding
           the
           sense
           of
           doubtful
           places
           ,
           as
           far
           as
           it
           was
           necessary
           to
           be
           understood
           ,
           and
           that
           they
           wanted
           no
           means
           which
           Christ
           had
           appointed
           for
           the
           ending
           of
           Controversies
           .
           But
           I
           shall
           now
           shew
           ,
           that
           they
           proceeded
           by
           no
           other
           means
           than
           what
           we
           use
           ,
           so
           that
           ,
           if
           they
           had
           any
           means
           to
           come
           to
           a
           certain
           sense
           of
           Scripture
           ,
           we
           have
           the
           same
           ;
           and
           it
           would
           be
           a
           ve●y
           hard
           case
           if
           by
           the
           use
           of
           the
           same
           means
           we
           cannot
           attain
           the
           same
           end
           .
           I
           shall
           therefore
           give
           an
           account
           of
           the
           proceeding
           of
           the
           Primitive
           Church
           in
           this
           weighty
           Controversy
           concerning
           the
           sense
           of
           Scripture
           in
           doubtful
           places
           ;
           and
           if
           no
           such
           thing
           was
           then
           heard
           off
           as
           an
           infallible
           Judge
           ,
           it
           is
           a
           plain
           demonstration
           ,
           they
           thought
           there
           was
           none
           appointed
           ;
           because
           the
           disputes
           that
           happened
           
           then
           required
           as
           much
           the
           Authority
           of
           such
           a
           Judge
           as
           any
           that
           are
           at
           this
           day
           in
           the
           Christian
           Church
           .
        
         
           In
           the
           first
           Ages
           of
           Christianity
           ,
           there
           were
           two
           sorts
           of
           Controversies
           which
           disturbed
           the
           Church
           ;
           
           one
           was
           concerning
           the
           Authority
           of
           the
           Books
           of
           the
           new
           Testament
           ,
           and
           the
           other
           concerning
           the
           sense
           of
           them
           .
           For
           ,
           there
           was
           no
           one
           Book
           of
           the
           New
           Testament
           whose
           Authority
           was
           not
           called
           in
           Question
           ,
           by
           some
           Hereticks
           in
           those
           first
           Ages
           .
           The
           Gnosticks
           ,
           (
           by
           whom
           I
           understand
           the
           followers
           of
           
             Simon
             Magus
             Menander
             ,
             Saturninus
          
           and
           
             Basilides
             )
          
           ,
           ha●
           framed
           a
           new
           Religion
           of
           their
           own
           under
           the
           name
           of
           Christian
           ,
           and
           had
           no
           regard
           to
           the
           Writings
           either
           of
           the
           old
           or
           new
           Testament
           ,
           but
           had
           a
           Book
           of
           their
           own
           ,
           which
           they
           called
           the
           
             Gospel
             of
             Perfection
          
           .
           But
           as
           Epiphanius
           well
           observes
           ,
           
           
             no
             man
             that
             hath
             understanding
             ,
             needs
             Scripture
             to
             refute
             such
             a
             Religion
             as
             theirs
             was
             ;
             for
             right
             reason
             alone
             was
             sufficient
             to
             discover
             the
             folly
             and
             filthyness
             of
             it
             .
          
           
           The
           followers
           of
           Cerinthus
           and
           Ebion
           acknowledged
           no
           other
           Gospel
           but
           that
           of
           St.
           Matthew
           ;
           
           and
           that
           not
           entire
           ,
           but
           with
           diverse
           corruptions
           and
           interpolations
           according
           to
           their
           several
           fancies
           .
           Cerdon
           and
           Marcion
           allowed
           no
           Gospel
           
           but
           that
           of
           St.
           Luke
           ,
           
           which
           they
           altered
           according
           to
           their
           pleasure
           ,
           cutting
           off
           the
           Genealogy
           and
           other
           places
           ,
           and
           inserting
           many
           things
           as
           it
           served
           most
           to
           their
           purpose
           ,
           as
           may
           be
           seen
           at
           large
           in
           Epiphanius
           .
           
           Some
           say
           ,
           the
           Valentinians
           received
           no
           other
           Gospel
           but
           that
           of
           St.
           Iohn
           ,
           (
           as
           the
           Alogi
           in
           Epiphanius
           rejected
           that
           alone
           ,
           )
           but
           I
           do
           not
           find
           that
           Valentinus
           did
           reject
           any
           ,
           but
           added
           more
           ;
           
           for
           Irenaeus
           chargeth
           the
           Valentinians
           only
           with
           adding
           another
           Gospel
           ,
           which
           they
           called
           the
           Gospel
           of
           Truth
           ;
           and
           Tertullian
           expresly
           saith
           ,
           that
           
             Valentinus
             therein
             differed
             from
          
           Marcion
           ,
           
           that
           Marcion
           
             cut
             off
             what
             he
             pleased
             with
             his
             sword
             ,
             but
          
           Valentinus
           
             corrupted
             it
             with
             his
             pen
             ;
             for
             although
             he
             allowed
             all
             the
             Books
             of
             the
             New
             Testament
             ,
             yet
             he
             perverted
             the
             meaning
             of
             them
             .
             Eusebius
          
           tells
           us
           
             that
             the
             followers
             of
          
           Severus
           
             rejected
             the
          
           Epistles
           
             of
             S.
          
           Paul
           
             and
             the
          
           Acts
           
             of
             the
          
           Apostles
           ;
           
           
             and
             interpreted
             the
             Law
             ,
             and
             the
             Prophets
             and
             the
             Gospels
             after
             a
             peculiar
             sense
             of
             their
             own
             .
          
           So
           that
           we
           see
           those
           who
           undertook
           to
           confute
           these
           Hereticks
           were
           not
           only
           to
           vindicate
           the
           true
           sense
           of
           Scripture
           ,
           but
           to
           dispute
           with
           such
           ,
           who
           did
           not
           own
           the
           same
           Books
           which
           they
           did
           ;
           and
           therefore
           were
           forced
           to
           use
           such
           ways
           of
           arguing
           as
           were
           proper
           to
           them
           :
           as
           may
           be
           seen
           at
           large
           by
           the
           proceedings
           of
           Irenaeus
           ,
           
           and
           Tertullian
           against
           them
           .
           But
           because
           the
           Valentinians
           and
           Marcionites
           did
           endeavour
           to
           suit
           their
           extravagant
           fancies
           to
           the
           Scriptures
           allowed
           by
           them
           ,
           it
           will
           be
           necessary
           for
           us
           ,
           to
           enquire
           by
           what
           means
           they
           went
           about
           to
           clear
           the
           true
           sense
           of
           Scripture
           from
           their
           false
           Glosses
           and
           Interpretations
           .
           Irenaeus
           in
           the
           beginning
           of
           his
           Book
           ,
           relating
           at
           large
           the
           Doctrines
           of
           the
           Val●ntinians
           ,
           
           saith
           ,
           
             that
             by
             the
             perverse
             interpretations
             and
             corrupt
             expositions
             of
             the
             Scripture
             ,
             they
             drew
             away
             unstable
             minds
             from
             the
             true
             faith
             ;
             for
             they
             pretended
             to
             find
             out
             deeper
             and
             more
             mysterious
             things
             in
             the
             Scripture
             ,
             than
             others
             were
             acquainted
             with
             ,
          
           viz.
           
             That
             Christ
             intimated
             the
             30.
             
             Aeöns
             by
             not
             appearing
             till
             the
             30.
             year
             of
             his
             Age.
             That
             the
             parable
             of
             men
             called
             at
             the
             first
             ,
             the
             third
             ,
             the
             sixth
             ,
             the
             ninth
             ,
             the
             eleventh
             hour
             referred
             to
             the
             same
             thing
             ,
             for
             those
             hours
             make
             up
             the
             number
             of
             30.
             
             That
             St.
          
           Paul
           
             often
             mentions
             these
             Aeöns
             and
             the
             pro●uctions
             of
             them
             ;
             that
             the
             duodecade
             of
             Aeöns
             was
             implyed
             in
             our
             Saviours
             ●isputing
             with
             the
             Doctors
             at
             12.
             years
             of
             Age
             ,
             and
             in
             the
             choice
             of
             the
             12.
             
             Apostles
             :
             and
             the
             remaining
          
           18.
           
           By
           his
           
             abiding
             18.
             months
             as
             they
             said
             with
             his
             Disciples
             after
             his
             resurrection
             :
             and
             where
             ever
             in
             Scripture
             they
             met
             with
             words
             suitable
             to
             the
             description
             of
             their
             Aeöns
             ,
             they
             pretended
             
             that
             they
             did
             refer
             to
             their
             notions
             ,
             but
             were
             obscurely
             expressed
             on
             purpose
             :
             for
             which
             end
             they
             made
             use
             of
             Parables
             ,
             and
             the
             first
             of
             St.
          
           John
           
             and
             many
             passages
             in
             St.
          
           Pauls
           Epistles
           .
           What
           course
           now
           doth
           Irenaeus
           take
           to
           clear
           the
           sense
           of
           Scripture
           in
           these
           controverted
           places
           ?
           Doth
           he
           till
           them
           that
           God
           had
           appointed
           Infallible
           Guides
           in
           his
           Church
           ,
           to
           whom
           appeal
           was
           to
           be
           made
           in
           all
           such
           cases
           ?
           Nothing
           like
           it
           ,
           through
           his
           whole
           Book
           ;
           but
           he
           argues
           with
           very
           good
           reason
           that
           no
           such
           thing
           as
           they
           imagined
           could
           be
           intended
           by
           the
           Scripture
           .
        
         
           1.
           
           From
           the
           scope
           and
           design
           of
           the
           Scripture
           ,
           which
           ought
           chiefly
           to
           be
           regarded
           ;
           whereas
           they
           only
           took
           some
           particular
           passages
           which
           served
           most
           to
           their
           purpose
           ,
           without
           looking
           to
           the
           series
           of
           the
           discourse
           wherein
           they
           were
           .
           Therefore
           saith
           he
           ,
           
             they
             make
             only
             a
             rope
             of
             sand
             ,
             when
             they
             apply
             the
             Parables
             of
             our
             Saviour
             ,
             or
             the
             sayings
             of
             the
             Prophets
             or
             Apostles
             to
             their
             opinions
             ;
             
             for
             they
             pass
             over
             the
             order
             and
             connexion
             of
             the
             Scriptures
             ;
             and
             as
             much
             as
             in
             them
             lyes
             loose
             the
             members
             of
             truth
             from
             each
             other
             ;
             and
             then
             transform
             and
             change
             them
             from
             one
             thing
             to
             another
             ,
             thereby
             deceiving
             men
             .
             As
             if
             ,
             saith
             he
             ,
             a
             man
             should
             take
             an
             excellent
             Image
             of
             a
             Prince
             ,
             done
             with
             a
             great
             deal
             of
             art
             in
             pretious
             
             stones
             ;
             and
             remove
             those
             stones
             out
             of
             their
             proper
             places
             and
             turn
             them
             into
             the
             shape
             of
             a
             Dog
             or
             a
             Fox
             ,
             ill
             put
             together
             ,
             and
             should
             then
             affirm
             ,
             that
             because
             the
             stones
             are
             the
             same
             ,
             that
             this
             Image
             of
             a
             Dog
             or
             a
             Fox
             ,
             was
             the
             Image
             of
             the
             Prince
             made
             by
             such
             an
             excellent
             Artist
             :
             after
             the
             very
             same
             way
             ,
             saith
             he
             ,
             do
             they
             use
             the
             Scriptures
             .
             Or
             as
             he
             afterwards
             expresseth
             it
             ,
             they
             take
             several
             words
             and
             names
             here
             and
             there
             ,
             and
             put
             them
             together
             ,
             much
             after
             the
             way
             of
             those
             who
             would
             apply
             the
             words
             of
             Homer
             to
             any
             argument
             proposed
             to
             them
             ;
             which
             some
             have
             done
             so
             artificially
             ,
             that
             unskilful
             men
             have
             been
             perswaded
             that
             Homer
             did
             mean
             that
             very
             thing
             when
             he
             wrote
             his
             Poem
             .
             As
             one
             did
             the
             going
             of
             Hercules
             to
             Cerberus
             so
             exactly
             in
             the
             words
             of
             Homer
             ,
             (
             put
             together
             in
             the
             Greek
             fragments
             of
             
               Irenaeus
               ,
            
             )
             that
             those
             who
             did
             not
             consider
             upon
             what
             different
             occasions
             those
             words
             were
             used
             by
             him
             ,
             some
             being
             spoken
             of
             Vlisses
             ,
             some
             of
             Priamus
             ,
             some
             of
             Maenelaus
             ,
             and
             Agamemnon
             ,
             and
             some
             of
             Hercules
             ,
             might
             Imagine
             that
             the
             Poet
             intended
             to
             describe
             what
             the
             other
             expressed
             by
             him
             .
             But
             he
             that
             will
             examine
             the
             several
             places
             will
             find
             that
             the
             words
             indeed
             are
             Homers
             ,
             but
             the
             
             sense
             his
             that
             so
             applyed
             them
             .
             So
             it
             is
             in
             this
             case
             ,
             the
             words
             are
             the
             Scriptures
             ,
             but
             applyed
             quite
             in
             another
             way
             ,
             than
             they
             were
             intended
             ;
             the
             stones
             are
             the
             same
             ,
             but
             yet
             the
             Image
             of
             the
             Fox
             is
             not
             to
             be
             taken
             for
             that
             of
             the
             Prince
             :
             and
             when
             he
             hath
             taken
             the
             pains
             to
             put
             every
             thing
             in
             its
             proper
             and
             due
             place
             ,
             he
             will
             then
             easily
             find
             out
             the
             deceit
             .
          
           And
           by
           the
           help
           of
           this
           rule
           Irenaeus
           vindicates
           the
           places
           of
           Scripture
           ,
           which
           the
           Valentinians
           made
           use
           of
           ;
           and
           makes
           it
           evident
           that
           could
           not
           be
           the
           sense
           of
           them
           which
           they
           put
           upon
           them
           .
           As
           he
           doth
           particularly
           prove
           that
           St.
           Iohn
           by
           the
           beginning
           of
           his
           Gospel
           could
           not
           mean
           the
           first
           Ogdoad
           of
           the
           Valentinians
           .
           To
           the
           very
           same
           purpose
           doth
           Tertullian
           argue
           against
           their
           way
           of
           interpreting
           Scripture
           ;
           
           
             That
             although
             it
             seems
             to
             have
             wit
             and
             easiness
             in
             it
             ,
             yet
             it
             is
             no
             more
             than
             is
             often
             practised
             on
             Virgil
             and
             Homer
             as
             well
             as
             the
             Scriptures
             .
             For
             we
             have
             seen
             Virgil
             ,
             saith
             he
             ,
             with
             the
             same
             words
             turned
             quite
             to
             another
             sense
             ;
             as
             
               Hosidius
               Get
               a
            
             made
             the
             Tragoedy
             of
             Medea
             ,
             
             out
             of
             Virgil
             (
             some
             fragments
             whereof
             are
             still
             extant
             )
             and
             one
             had
             explained
             Cebes
             his
             Table
             in
             Virgils
             words
             ;
             and
             many
             had
             applyed
             the
             words
             of
             Homer
             in
             their
             Cento's
             to
             different
             purposes
             ,
          
           and
           not
           only
           
           some
           of
           late
           ,
           
           but
           
             Isidore
             ▪
          
           saith
           ,
           that
           Prob●
           and
           Pomponius
           before
           his
           time
           had
           mad●
           Virgil
           Evangelize
           .
           
             Therefore
             it
             is
             n●
             wonder
             ,
             saith
             Tertullian
             ,
             that
             the
             Scripture
             should
             be
             so
             abused
             ,
             it
             being
             much
             more
             fruitful
             ,
             and
             applicable
             to
             several
             purposes
             than
             other
             Writings
             are
             .
             Nay
             saith
             he
             ,
             I
             am
             not
             afraid
             to
             say
             ,
             that
             the
             Scriptures
             were
             so
             framed
             by
             the
             Will
             of
             God
             ,
             that
             they
             might
             afford
             matter
             for
             Hereticks
             to
             work
             upon
             ;
             since
             I
             read
             that
             there
             must
             be
             heresies
             ,
             which
             cannot
             be
             without
             the
             Scripture
             .
          
           And
           surely
           then
           ,
           he
           did
           not
           Imagine
           that
           God
           had
           appointed
           an
           infallible
           Judge
           on
           purpose
           to
           prevent
           the
           being
           of
           Heresies
           ,
           by
           giving
           an
           infallible
           sense
           of
           Scripture
           .
        
         
           2.
           
           From
           the
           repugnancy
           of
           the
           sence
           they
           gave
           to
           other
           places
           of
           Scripture
           .
           Irenaeus
           observes
           ,
           
           
             that
             the
             Hereticks
             delighted
             most
             in
             dark
             places
             ,
             and
             left
             the
             plain
             ones
             ;
             whereas
             we
             ought
             most
             to
             rely
             upon
             the
             plain
             places
             and
             by
             them
             interpret
             the
             obscure
             .
             For
             such
             who
             loved
             God
             and
             the
             truth
             would
             study
             most
             those
             things
             which
             God
             put
             under
             our
             command
             and
             knowledge
             :
             and
             those
             are
             things
             which
             are
             plain
             before
             our
             eyes
             ,
             and
             are
             open
             and
             without
             ambiguity
             laid
             down
             in
             Scriptures
             ;
             and
             to
             these
             Parables
             and
             dark
             places
             ought
             to
             
             be
             fitted
             ,
             and
             by
             this
             means
             they
             may
             be
             interpreted
             without
             danger
             ,
             and
             of
             all
             alike
             and
             the
             body
             of
             truth
             remains
             entire
             with
             a
             suitableness
             of
             all
             its
             parts
             .
             But
             without
             this
             every
             man
             interprets
             as
             he
             pleases
             ,
             and
             there
             will
             be
             no
             certain
             rule
             of
             Truth
             ;
             but
             every
             interpretation
             will
             be
             according
             to
             the
             opinion
             of
             the
             Interpreter
             ,
             and
             m●n
             will
             contradict
             each
             other
             as
             the
             Philosophers
             did
             .
             And
             by
             this
             means
             men
             will
             be
             always
             seeking
             and
             never
             finding
             because
             they
             cast
             away
             the
             means
             of
             finding
             .
             Seeing
             therefore
             ,
             saith
             he
             ,
             that
             all
             the
             Scriptures
             both
             Prophetical
             and
             Evangelical
             are
             plain
             and
             clear
             ,
             and
             may
             be
             heard
             alike
             of
             all
             :
             they
             must
             be
             very
             blind
             that
             will
             not
             see
             in
             so
             great
             light
             ,
             but
             darken
             themselves
             in
             Parables
             ,
             wherein
             every
             one
             of
             them
             thinks
             he
             hath
             found
             a
             God
             of
             his
             own
             .
             And
             from
             hence
             he
             very
             much
             blames
             the
             Hereticks
             ,
             since
             they
             could
             not
             so
             much
             as
             pretend
             that
             any
             thing
             was
             plainly
             said
             for
             them
             in
             Scripture
             ,
             but
             only
             intimated
             in
             dark
             sayings
             and
             parables
             ,
             that
             they
             would
             leave
             that
             which
             is
             certain
             and
             undoubted
             and
             true
             ,
             for
             that
             which
             was
             uncertain
             and
             obscure
             .
             Which
             ,
             he
             saith
             ,
             is
             not
             to
             build
             the
             house
             upon
             the
             firm
             and
             strong
             ro●k
             ;
             but
             upon
             the
             uncertainty
             of
             the
             sand
             ;
             on
             which
             it
             may
             
             be
             easily
             overturned
             .
             This
             excellent
             rule
             for
             interpreting
             Scripture
             Irenaeus
             makes
             great
             use
             of
             in
             his
             following
             discourse
             ,
             and
             in
             the
             very
             next
             Chapter
             urges
             this
             as
             the
             Consequence
             of
             it
             ,
             that
             having
             truth
             for
             our
             Rule
             ,
             and
             so
             plain
             Testimony
             of
             God
             ,
             men
             ought
             not
             to
             perplex
             themselves
             with
             doubtful
             Questions
             concerning
             God
             ,
             but
             grow
             in
             the
             love
             of
             him
             who
             hath
             done
             and
             doth
             so
             great
             things
             for
             us
             ,
             and
             never
             fall
             off
             from
             that
             knowledge
             which
             is
             most
             clearly
             revealed
             .
             And
             we
             ought
             to
             be
             content
             with
             what
             is
             clearly
             made
             known
             in
             the
             Scriptures
             ,
             because
             they
             are
             perfect
             ,
             as
             coming
             from
             the
             w●rd
             and
             Spirit
             of
             God.
             And
             we
             need
             〈◊〉
             ●onder
             if
             there
             be
             many
             things
             in
             Religion
             above
             our
             understandings
             ,
             since
             there
             are
             so
             in
             natural
             things
             which
             are
             daily
             seen
             by
             us
             :
             as
             in
             the
             nature
             of
             Birds
             ,
             Water
             ,
             Air
             ,
             Meteors
             ,
             &c.
             of
             which
             we
             may
             talk
             much
             ,
             but
             only
             God
             knows
             what
             the
             truth
             is
             .
             Therefore
             why
             should
             we
             think
             much
             if
             it
             be
             so
             in
             Religion
             too
             ?
             wherein
             are
             some
             things
             we
             may
             understand
             and
             others
             we
             must
             leave
             to
             God
             ,
             and
             if
             we
             do
             so
             we
             shall
             keep
             our
             faith
             without
             danger
             .
             And
             all
             Scripture
             being
             agreeable
             to
             it self
             ,
             the
             dark
             places
             must
             be
             understood
             in
             a
             way
             most
             suitable
             to
             the
             sense
             of
             the
             plain
             .
          
        
         
         
           3.
           
           The
           sense
           they
           gave
           of
           Scripture
           was
           contrary
           to
           the
           Doctrine
           of
           faith
           received
           by
           all
           true
           Christians
           from
           the
           beginning
           :
           which
           he
           calls
           
             the
             unmoveable
             rule
             of
             faith
             received
             in
             Baptism
             ;
             
             and
             ▪
             which
             the
             Church
             dispersed
             over
             the
             Earth
             did
             equally
             receive
             in
             all
             places
             ;
             
             with
             a
             wonderful
             consent
             .
             For
             although
             the
             places
             and
             languages
             be
             never
             so
             distant
             or
             different
             from
             each
             other
             ,
             
             yet
             the
             faith
             is
             the
             very
             same
             as
             there
             is
             one
             Sun
             which
             inlightens
             the
             whole
             World
             ;
             which
             faith
             none
             did
             enlarge
             or
             diminish
             .
             And
             after
             having
             shewn
             the
             great
             absurdities
             of
             the
             Doctrines
             of
             the
             Enemies
             of
             this
             faith
             ,
             in
             his
             first
             and
             second
             Books
             ,
             in
             the
             beginning
             of
             the
             third
             he
             shews
             that
             the
             Apostles
             did
             fully
             understand
             the
             mind
             of
             Christ
             ,
             
             that
             they
             preached
             the
             same
             Doctrine
             which
             the
             Church
             received
             ,
             and
             which
             ,
             after
             their
             preaching
             it
             ,
             was
             committed
             to
             writing
             by
             the
             Will
             of
             God
             in
             the
             Scriptures
             ,
             to
             be
             the
             pillar
             and
             ground
             of
             Faith.
             Which
             was
             the
             true
             reason
             why
             the
             Hereticks
             did
             go
             about
             to
             disparage
             the
             Scriptures
             because
             they
             were
             condemned
             by
             them
             :
             
             therefore
             they
             would
             not
             allow
             them
             sufficient
             Authority
             ,
             and
             charged
             them
             with
             contradictions
             ,
             and
             so
             great
             obscurity
             that
             the
             truth
             could
             not
             be
             found
             in
             them
             without
             
             the
             help
             of
             Tradition
             ,
             which
             they
             accounted
             the
             key
             to
             unlock
             all
             the
             difficulties
             of
             Scripture
             .
             And
             was
             not
             to
             be
             sought
             for
             in
             Writings
             ,
             but
             was
             delivered
             down
             from
             hand
             to
             hand
             ;
             for
             which
             cause
             St.
             Paul
             said
             we
             speak
             wisdom
             among
             them
             that
             are
             perfect
             .
             Which
             wisdom
             they
             pretended
             to
             be
             among
             themselves
             .
             On
             this
             account
             the
             matter
             of
             Tradition
             came
             first
             into
             dispute
             in
             the
             Christian
             Church
             :
             And
             Irenaeus
             appeals
             to
             the
             most
             eminent
             Churches
             and
             Especially
             that
             of
             Rome
             ,
             
             because
             of
             the
             great
             resort
             of
             Christians
             thither
             ,
             whether
             any
             such
             tradition
             was
             ever
             received
             among
             them
             and
             all
             the
             Churches
             of
             Asia
             received
             the
             same
             faith
             from
             the
             Apostles
             ,
             and
             knew
             of
             no
             such
             Tradition
             as
             the
             Valentinians
             pretended
             to
             .
             
             and
             there
             was
             no
             reason
             to
             think
             ,
             that
             so
             many
             Churches
             ,
             founded
             by
             the
             Apostles
             or
             Christ
             ,
             should
             be
             ignorant
             of
             such
             a
             tradition
             ;
             and
             supposing
             no
             Scriptures
             at
             all
             had
             been
             written
             by
             the
             Apostles
             ,
             we
             must
             then
             have
             followed
             the
             Tradition
             of
             the
             most
             ancient
             and
             Apostolical
             Churches
             ,
             and
             even
             the
             most
             Barbarous
             nations
             that
             had
             embraced
             Christianity
             without
             any
             Writings
             :
             yet
             fully
             agreed
             with
             other
             Churches
             in
             the
             Doctrine
             of
             Faith
             ,
             for
             that
             is
             it
             he
             means
             by
             the
             rule
             of
             
             faith
             ,
             viz.
             a
             summary
             comprehension
             of
             the
             Doctrine
             received
             among
             Christians
             ,
             such
             as
             the
             Creed
             is
             mentioned
             by
             Irenaeus
             ;
          
           
           and
           afterwards
           he
           speaks
           of
           the
           Rule
           of
           the
           Valentinians
           in
           opposition
           to
           that
           of
           the
           sound
           Christians
           .
           
           From
           hence
           Irenaeus
           proceeds
           to
           confute
           the
           Doctrine
           of
           the
           Valentinians
           by
           Scripture
           and
           Reason
           in
           the
           third
           ,
           
           fourth
           and
           fifth
           Books
           :
           All
           which
           ways
           of
           finding
           out
           the
           sense
           of
           Scripture
           in
           doubtful
           places
           ,
           we
           allow
           of
           and
           approve
           ;
           and
           are
           always
           ready
           to
           appeal
           to
           them
           in
           any
           of
           the
           matters
           controverted
           between
           us
           and
           the
           Church
           of
           Rome
           .
           But
           Irenaeus
           knew
           nothing
           of
           any
           Infallible
           Judge
           to
           determine
           the
           sense
           of
           Scripture
           ;
           for
           if
           he
           had
           ,
           it
           would
           have
           been
           very
           strange
           he
           should
           have
           gone
           so
           much
           the
           farthest
           way
           about
           ,
           when
           he
           might
           so
           easily
           have
           told
           the
           Valentinians
           that
           God
           had
           entrusted
           the
           Guides
           of
           his
           Church
           ,
           especially
           at
           Rome
           with
           the
           faculty
           of
           interpreting
           Scripture
           ,
           and
           that
           all
           men
           were
           bound
           to
           believe
           that
           to
           be
           the
           sense
           of
           it
           which
           they
           declared
           and
           no
           other
           .
           But
           men
           must
           be
           pardoned
           if
           they
           do
           not
           write
           that
           which
           never
           entred
           into
           their
           Heads
           .
           After
           
             Irenaeus
             ,
             Tertullian
          
           sets
           himself
           the
           most
           to
           dispute
           against
           those
           who
           opposed
           the
           Faith
           of
           the
           Church
           ;
           and
           the
           method
           he
           takes
           in
           his
           Boo
           of
           Praescription
           
           of
           Hereticks
           is
           this
           .
        
         
           
             1.
             
             That
             there
             must
             be
             a
             certain
             unalterable
             Rule
             of
             Faith.
             
             For
             he
             that
             believes
             ,
             doth
             not
             only
             suppose
             sufficient
             grounds
             for
             his
             faith
             ,
             but
             bounds
             that
             are
             set
             to
             it
             ;
             and
             therefore
             there
             is
             no
             need
             of
             further
             search
             since
             the
             Gospel
             is
             revealed
             .
             This
             he
             speaks
             to
             take
             away
             the
             pretence
             of
             the
             Seekers
             of
             those
             days
             ,
             
             who
             were
             always
             crying
             ,
             
               seek
               and
               ye
               shall
               find
            
             :
             to
             which
             he
             replys
             ,
             that
             we
             are
             to
             consider
             not
             the
             bare
             words
             ,
             but
             the
             reason
             of
             them
             ;
             And
             in
             the
             first
             place
             we
             are
             to
             suppose
             this
             ,
             that
             there
             is
             one
             certain
             and
             fixed
             Doctrine
             delivered
             by
             Christ
             which
             all
             nations
             are
             bound
             to
             believe
             ,
             and
             therefore
             to
             seek
             ,
             that
             when
             they
             have
             found
             they
             may
             believe
             it
             .
             
             Therefore
             all
             our
             enquiries
             are
             to
             be
             confined
             within
             that
             compass
             ;
             what
             that
             Doctrine
             was
             ,
             which
             Christ
             delivered
             :
             for
             otherwise
             there
             will
             be
             no
             end
             of
             seeking
             .
          
           
             2.
             
             He
             shews
             what
             this
             Rule
             of
             Faith
             is
             ,
             by
             repeating
             the
             Articles
             of
             the
             Ancient
             Creed
             ,
             which
             he
             saith
             was
             universally
             ,
             received
             among
             true
             Christians
             and
             disputed
             by
             none
             but
             Hereticks
             .
             
             Which
             Rule
             of
             Faith
             being
             embraced
             ,
             then
             he
             saith
             ,
             a
             liberty
             is
             allowed
             for
             other
             enquiries
             in
             doubtful
             or
             obscure
             matters
             .
             For
             faith
             lyes
             in
             the
             Rule
             ;
             
             but
             other
             things
             were
             
             matters
             of
             skill
             and
             curiosity
             ;
             and
             it
             is
             faith
             which
             saves
             men
             ,
             and
             not
             their
             skill
             in
             expounding
             Scriptures
             :
             and
             while
             men
             keep
             themselves
             within
             that
             Rule
             ,
             they
             are
             safe
             enough
             ,
             for
             to
             know
             nothing
             beyond
             it
             ,
             is
             to
             know
             all
             .
          
        
         
           3.
           
           But
           they
           pretend
           Scripture
           for
           what
           they
           deliver
           ,
           and
           by
           that
           means
           unsettle
           the
           minds
           of
           many
           .
           
             To
             this
             he
             answers
             several
             ways
             .
          
        
         
           
             1.
             
             That
             such
             persons
             as
             those
             were
             ,
             ought
             not
             to
             be
             admitted
             to
             a
             dispute
             concerning
             the
             sense
             of
             Scripture
             ;
             because
             they
             rather
             deserved
             to
             be
             censured
             than
             disputed
             ,
             for
             bringing
             such
             new
             heresies
             into
             the
             Church
             ;
             
             but
             chiefly
             because
             it
             was
             to
             no
             purpose
             to
             dispute
             with
             them
             about
             the
             sense
             of
             Scripture
             ,
             who
             received
             what
             Scriptures
             they
             pleased
             themselves
             ,
             and
             added
             and
             took
             away
             as
             they
             thought
             fit
             .
             
             And
             what
             can
             the
             most
             skilful
             men
             in
             the
             Scripture
             ,
             do
             with
             such
             men
             ,
             who
             deny
             or
             affirm
             what
             they
             please
             ?
             therefore
             such
             kind
             of
             disputes
             tended
             to
             no
             good
             at
             all
             ,
             where
             either
             side
             charged
             the
             other
             with
             forging
             and
             perverting
             the
             Scriptures
             ,
             
             and
             so
             the
             Controversy
             with
             them
             ,
             was
             not
             to
             be
             managed
             by
             the
             Scriptures
             ,
             by
             which
             either
             none
             ,
             or
             an
             uncertain
             Victory
             was
             to
             be
             obtained
             .
          
           
           
             2.
             
             In
             this
             dispute
             about
             the
             sense
             of
             Scripture
             ,
             the
             true
             Ancient
             faith
             is
             first
             to
             be
             enquired
             after
             ,
             for
             among
             whom
             that
             was
             ,
             there
             would
             appear
             to
             be
             the
             true
             meaning
             of
             Scripture
             .
             
             And
             for
             finding
             out
             the
             true
             faith
             ,
             we
             are
             to
             remember
             ,
             that
             ,
             Christ
             sent
             abroad
             his
             Apostles
             to
             plant
             Churches
             in
             every
             City
             ,
             from
             whence
             other
             Churches
             did
             derive
             the
             faith
             ,
             
             which
             are
             called
             Apostolical
             from
             their
             agreement
             in
             this
             common
             faith
             at
             first
             delivered
             by
             the
             Apostles
             ;
             that
             ,
             the
             way
             to
             understand
             this
             Apostolical
             faith
             is
             to
             have
             recourse
             to
             the
             Apostolical
             Churches
             ;
             
             for
             it
             is
             unreasonable
             to
             suppose
             that
             the
             Apostles
             should
             not
             know
             the
             Doctrine
             of
             Christ
             ,
             
             
             
             
             
             
             (
             which
             he
             at
             large
             proves
             )
             or
             that
             they
             did
             not
             deliver
             to
             the
             Churches
             planted
             by
             them
             the
             things
             which
             they
             knew
             ;
             or
             that
             the
             Churches
             misunderstood
             their
             Doctrine
             because
             all
             the
             Christian
             Churches
             were
             agreed
             in
             one
             Common
             faith
             :
             
             and
             therefore
             there
             is
             all
             the
             reason
             to
             believe
             that
             so
             universal
             consent
             must
             arise
             from
             some
             common
             cause
             ,
             which
             can
             be
             supposed
             to
             be
             no
             other
             than
             the
             common
             delivery
             of
             it
             by
             all
             the
             Apostles
             .
             But
             the
             Doctrines
             of
             the
             Hereticks
             were
             novel
             and
             upstart
             ;
             
             and
             we
             must
             say
             all
             the
             former
             Christians
             were
             baptized
             into
             a
             false
             
             faith
             ,
             as
             not
             knowing
             the
             true
             God
             or
             the
             true
             Christ
             if
             Marcion
             and
             Valentinus
             did
             deliver
             the
             true
             Doctrine
             ,
             
             but
             that
             which
             is
             first
             is
             true
             and
             from
             God
             ,
             that
             which
             comes
             after
             is
             foraign
             and
             false
             .
             If
             Marcion
             and
             
               Valentinus
               ,
               Nigidius
            
             or
             Hermogenes
             broach
             new
             opinions
             and
             set
             up
             other
             expositions
             of
             Scripture
             than
             the
             Christian
             Church
             hath
             received
             from
             the
             Apostles
             times
             ,
             that
             without
             any
             farther
             proof
             ,
             discovers
             their
             imposture
             .
          
        
         
           3.
           
           Two
           senses
           directly
           contrary
           to
           each
           other
           cannot
           proceed
           from
           the
           same
           Apostolical
           persons
           .
           This
           Tertullian
           likewise
           insists
           upon
           to
           shew
           that
           although
           they
           might
           pretend
           Antiquity
           ,
           and
           that
           as
           far
           as
           the
           Apostolical
           times
           ,
           yet
           the
           contrariety
           of
           their
           Doctrine
           to
           that
           of
           the
           Apostles
           would
           sufficiently
           manifest
           the
           falshood
           of
           it
           .
           For
           saith
           he
           ,
           
             the
             Apostles
             would
             never
             contradict
             each
             other
             or
             themselves
             ;
             
             and
             if
             the
             Apostolical
             persons
             had
             contradicted
             them
             ,
             they
             had
             not
             been
             joyned
             together
             in
             the
             Communion
             of
             the
             same
             faith
             ;
             which
             all
             the
             Apostolical
             Churches
             were
             .
             But
             the
             Doctrines
             broached
             by
             these
             men
             ,
             were
             in
             their
             seeds
             condemned
             by
             the
             Apostles
             themselves
             ;
             
             so
             
               Marcion
               ,
               Apelles
            
             ,
             and
             Valentinus
             were
             confuted
             in
             the
             Sadducees
             ,
             and
             first
             corrupters
             of
             Christianity
             .
             But
             
             the
             true
             Christians
             could
             not
             be
             charged
             by
             their
             Adversaries
             with
             holding
             any
             thing
             contrary
             to
             what
             the
             Church
             received
             from
             the
             Apostles
             ,
             the
             Apostles
             from
             Christ
             ,
             and
             Christ
             from
             God.
             For
             the
             succession
             of
             the
             Churches
             was
             so
             evident
             ,
             
             and
             the
             Chairs
             of
             the
             Apostles
             so
             well
             known
             ,
             
             that
             any
             one
             might
             satisfy
             his
             curiosity
             about
             their
             Doctrine
             ,
             especially
             since
             their
             authentick
             Epistles
             are
             still
             preserved
             therein
             .
             But
             where
             a
             diversity
             of
             Doctrine
             was
             found
             from
             the
             Apostles
             ,
             that
             was
             sufficient
             evidence
             of
             a
             false
             sense
             that
             was
             put
             upon
             the
             Scriptures
             .
          
           Thus
           Tertullian
           lays
           down
           the
           rules
           of
           finding
           out
           the
           sense
           of
           controverted
           places
           of
           Scripture
           ,
           without
           the
           least
           insinuation
           of
           any
           infallibility
           placed
           in
           the
           Guides
           of
           the
           Church
           for
           determining
           the
           certain
           sense
           of
           them
           .
        
         
           But
           lest
           by
           this
           way
           of
           Prescribing
           against
           Hereticks
           ,
           he
           should
           seem
           to
           decline
           the
           merits
           of
           the
           cause
           out
           of
           distrust
           of
           being
           able
           to
           manage
           it
           against
           them
           ,
           he
           tells
           us
           therefore
           elsewhere
           he
           would
           set
           aside
           the
           ground
           of
           prescription
           ,
           or
           just
           exception
           against
           their
           pleading
           ,
           (
           for
           so
           prescription
           signifies
           in
           him
           )
           as
           against
           Marcion
           and
           Hermogenes
           and
           Praxeas
           and
           refute
           their
           opinions
           upon
           other
           grounds
           .
           In
           his
           Books
           against
           Marcion
           ,
           
           he
           first
           lays
           down
           
             Marcions
             rule
          
           ,
           as
           he
           calls
           it
           ,
           i.e.
           the
           sum
           of
           his
           opinion
           ,
           which
           was
           making
           the
           Creator
           of
           the
           World
           ,
           and
           the
           Father
           of
           our
           Lord
           Jesus
           Christ
           two
           distinct
           Gods
           ,
           the
           one
           nothing
           but
           goodness
           ,
           and
           the
           other
           ,
           the
           Author
           of
           evil
           :
           which
           opinion
           he
           overthrows
           from
           principles
           of
           reason
           ,
           
           
             because
             there
             cannot
             be
             two
             infinitely
             great
             ,
             and
             on
             the
             same
             grounds
             he
             makes
             two
             he
             may
             make
             many
             more
             ,
             
             and
             because
             God
             must
             be
             known
             by
             his
             works
             ,
             
             and
             he
             could
             not
             be
             God
             that
             did
             not
             create
             the
             World
             ;
             and
             so
             continues
             arguing
             against
             Marcion
             to
             the
             end
             of
             the
             first
             Book
             .
             In
             the
             second
             he
             vindicates
             God
             the
             Creator
             from
             all
             the
             objections
             which
             Marcion
             had
             mustered
             against
             his
             goodness
             .
             In
             the
             third
             he
             proves
             that
             Christ
             was
             the
             Son
             of
             God
             the
             Creator
             ;
             
             first
             by
             reason
             and
             then
             by
             Scripture
             ,
             and
             lays
             down
             two
             rules
             for
             understanding
             the
             Prophetical
             predictions
             relating
             to
             the
             manner
             of
             expressing
             future
             things
             as
             past
             ,
             and
             the
             aenigmatical
             way
             of
             representing
             plain
             things
             :
             afterwards
             he
             proves
             in
             the
             same
             manner
             from
             Scripture
             and
             Reason
             ,
             
             that
             Christ
             did
             truly
             assume
             our
             nature
             and
             not
             meerly
             in
             appearance
             ;
             which
             he
             demonstrates
             from
             the
             death
             and
             resurrection
             of
             Christ
             and
             from
             the
             evidence
             of
             sense
             ;
             and
             makes
             that
             sufficient
             evidence
             
             of
             the
             truth
             of
             a
             body
             that
             it
             is
             the
             object
             of
             three
             senses
             ,
             of
             sight
             ,
             and
             touch
             and
             hearing
             .
          
           Which
           is
           the
           same
           way
           of
           arguing
           we
           make
           use
           of
           against
           Transubstantiation
           ,
           and
           if
           Marcion
           had
           been
           so
           subtle
           to
           have
           used
           the
           Evasions
           those
           do
           in
           the
           Roman
           Church
           ,
           he
           might
           have
           defended
           the
           putative
           body
           of
           Christ
           in
           the
           very
           same
           manner
           that
           they
           do
           the
           being
           of
           accidents
           without
           a
           substance
           ▪
           
             In
             the
             fourth
             Book
             he
             asserts
             against
             Marcion
             the
             Authority
             of
             the
             Gospel
             received
             in
             the
             Christian
             Church
             above
             that
             which
             Marcion
             allowed
             ,
             
             by
             the
             greater
             Antiquity
             and
             the
             universal
             reception
             of
             the
             true
             Gospels
             ;
             
             and
             after
             refutes
             the
             supposition
             of
             a
             twofold
             Christ
             one
             for
             the
             Jews
             and
             another
             for
             the
             Gentiles
             from
             the
             comparing
             of
             Scriptures
             together
             ,
             
             which
             he
             doth
             with
             great
             diligence
             and
             answers
             all
             the
             arguments
             from
             thence
             brought
             by
             Marcion
             ,
             to
             prove
             that
             Christ
             was
             an
             enemy
             to
             the
             Law
             of
             Moses
             .
             In
             his
             fifth
             and
             last
             Book
             he
             proves
             out
             of
             the
             Epistles
             of
             St.
             Paul
             ,
             allowed
             by
             Marcion
             ,
             that
             he
             preached
             no
             other
             God
             than
             the
             Creator
             ,
             and
             that
             Christ
             was
             the
             Son
             of
             God
             the
             Creator
          
           ;
           which
           he
           doth
           from
           the
           scope
           and
           circumstances
           of
           the
           places
           without
           apprehending
           the
           least
           necessity
           of
           calling
           in
           any
           Infallible
           Guides
           to
           give
           the
           certain
           sense
           and
           meaning
           of
           them
           .
        
         
         
           Against
           Hermogenes
           ,
           
           he
           disputes
           about
           the
           eternity
           of
           matter
           ;
           the
           Controversy
           between
           them
           he
           tells
           us
           was
           concerning
           the
           sense
           of
           some
           places
           of
           Scripture
           ,
           which
           relate
           to
           the
           Creation
           of
           things
           ;
           Tertullian
           proves
           
             that
             all
             things
             were
             made
             of
             nothing
             ,
             because
             it
             is
             not
             mentioned
             out
             of
             what
             they
             were
             made
             ;
             Hermogenes
             proves
             they
             were
             made
             out
             of
             matter
             ;
             because
             it
             is
             not
             said
             they
             were
             made
             of
             nothing
             .
             To
             determine
             therefore
             the
             sense
             of
             these
             places
             Tertullian
             shews
             from
             reason
             the
             repugnancy
             of
             the
             eternity
             of
             matter
             to
             the
             attributes
             of
             God
             :
             
             he
             compares
             several
             places
             of
             Scripture
             together
             ,
             
             he
             reasons
             from
             the
             manner
             of
             the
             expressions
             and
             the
             Idiom
             of
             Scripture
             .
             I
             adore
             ,
             saith
             he
             ,
             the
             fulness
             of
             the
             Scripture
             which
             shews
             me
             both
             the
             maker
             and
             the
             thing
             made
             ;
             but
             the
             Gospel
             likewise
             discovers
             by
             whom
             all
             things
             were
             made
             .
             But
             the
             Scripture
             no
             where
             saith
             that
             all
             things
             were
             made
             out
             of
             matter
             .
             Let
             the
             shop
             of
             Hermogenes
             shew
             where
             it
             is
             written
             ;
             and
             if
             it
             be
             not
             written
             let
             him
             fear
             the
             wo
             denounced
             to
             those
             who
             add
             or
             take
             from
             what
             is
             written
             .
             He
             examins
             the
             several
             places
             in
             dispute
             ,
             and
             by
             proving
             that
             sense
             which
             Hermogenes
             put
             upon
             them
             to
             be
             repugnant
             to
             reason
             ,
             (
             as
             he
             shews
             to
             the
             end
             of
             that
             Book
             )
             he
             concludes
             
             his
             sense
             of
             Scripture
             to
             be
             false
             and
             erroneous
             .
          
        
         
           Against
           Praxeas
           ,
           he
           disputes
           whether
           God
           the
           Father
           took
           our
           nature
           upon
           him
           ,
           
           and
           the
           arguments
           on
           both
           sides
           are
           drawn
           from
           the
           Scriptures
           ;
           but
           Tertullian
           well
           observes
           ,
           
             that
             they
             insisted
             upon
             two
             or
             three
             places
             of
             Scripture
             ,
             and
             would
             make
             all
             the
             rest
             though
             far
             more
             ,
             to
             yield
             to
             them
             .
             Whereas
             the
             fewer
             places
             ought
             to
             be
             understood
             according
             to
             the
             sense
             of
             the
             greater
             number
             .
             But
             this
             saith
             he
             ,
             is
             the
             property
             of
             all
             Hereticks
             because
             they
             can
             find
             but
             few
             places
             for
             them
             ,
             they
             defend
             the
             smaller
             number
             against
             the
             greater
             :
             which
             is
             against
             the
             nature
             of
             a
             rule
             ,
             wherein
             the
             first
             and
             the
             most
             ,
             ought
             to
             oversway
             the
             latter
             and
             the
             fewer
             .
          
           And
           therefore
           he
           sets
           himself
           throughout
           that
           Book
           to
           produce
           the
           far
           greater
           number
           of
           places
           of
           Scripture
           ,
           which
           do
           assert
           the
           distinction
           between
           the
           Father
           and
           the
           Son
           ;
           and
           consequently
           that
           it
           could
           not
           be
           the
           Father
           who
           suffered
           for
           us
           .
        
         
           Hitherto
           we
           find
           nothing
           said
           of
           an
           infallible
           Guide
           to
           give
           the
           certain
           sense
           of
           Scripture
           ,
           when
           the
           fairest
           occasion
           was
           offered
           ,
           by
           those
           who
           disputed
           the
           most
           concerning
           the
           sense
           of
           Scripture
           in
           the
           Age
           wherein
           they
           lived
           viz.
           by
           Irenaeus
           and
           Tertullian
           .
        
         
         
           I
           now
           proceed
           to
           Clemens
           of
           Alexandria
           who
           in
           his
           learned
           Collections
           ,
           
           proposes
           that
           objection
           ,
           against
           Christianity
           ,
           that
           there
           were
           many
           Heresies
           among
           Christians
           ,
           and
           therefore
           men
           could
           believe
           nothing
           .
           To
           which
           he
           answers
           ,
           
             That
             there
             were
             Heresies
             among
             the
             Jews
             and
             Philosophers
             ;
             and
             that
             objection
             was
             not
             thought
             sufficient
             against
             Iudaism
             or
             Philosophy
             ,
             and
             therefore
             ought
             not
             to
             be
             against
             Christianity
             .
             Besides
             the
             coming
             of
             Heresies
             was
             foretold
             ,
             and
             what
             ever
             is
             foretold
             must
             come
             to
             pass
             .
             The
             Physitians
             saith
             he
             differ
             in
             their
             opinions
             ,
             yet
             men
             do
             not
             neglect
             to
             make
             use
             of
             them
             ,
             when
             they
             are
             sick
             .
             Heresies
             should
             only
             make
             men
             more
             careful
             what
             they
             choose
             .
             Men
             ought
             thereby
             to
             endeavour
             the
             more
             to
             find
             out
             truth
             from
             falshood
             ;
             as
             if
             two
             sorts
             of
             fruit
             be
             offered
             to
             a
             man
             real
             ,
             and
             waxen
             ;
             will
             a
             man
             abstain
             from
             both
             ,
             because
             one
             is
             Counterfeit
             ,
             or
             rather
             find
             out
             the
             true
             from
             the
             apparent
             ?
             When
             several
             ways
             offer
             themselves
             for
             a
             man
             to
             go
             in
             ,
             he
             ought
             not
             therefore
             to
             sit
             down
             and
             not
             stir
             a
             step
             further
             ;
             but
             he
             uses
             the
             best
             means
             to
             find
             out
             the
             true
             way
             and
             then
             walks
             in
             it
             .
             So
             that
             they
             are
             justly
             condemned
             who
             do
             not
             discern
             the
             true
             from
             the
             false
             ;
             for
             they
             who
             will
             ,
             saith
             he
             ,
             may
             find
             out
             the
             
             truth
             .
             For
             either
             there
             is
             demonstration
             or
             not
             ;
             all
             grant
             demonstration
             ,
             or
             evidence
             ,
             who
             do
             not
             destroy
             our
             senses
             ;
             If
             there
             be
             demonstration
             there
             must
             be
             search
             and
             enquiry
             made
             ;
             and
             by
             the
             Scriptures
             we
             may
             demonstratively
             learn
             how
             Heresies
             fell
             of
             ,
             and
             that
             the
             exactest
             knowledge
             was
             to
             be
             found
             in
             the
             truth
             and
             the
             ancient
             Church
             .
             Now
             the
             true
             searchers
             will
             not
             leave
             till
             they
             find
             Evidence
             from
             the
             Scriptures
             .
             To
             this
             end
             ,
             he
             commends
             the
             exercise
             of
             mens
             reason
             and
             understanding
             ,
             impartiality
             or
             laying
             aside
             opinion
             ,
             a
             right
             disposition
             of
             Soul
             ,
             for
             when
             men
             are
             given
             over
             to
             their
             lusts
             they
             endeavour
             to
             wrest
             the
             Scriptures
             to
             them
             .
             But
             he
             establishes
             the
             Scripture
             as
             the
             only
             principle
             of
             certainty
             to
             Christians
             ,
             and
             more
             credible
             than
             any
             demonstration
             :
             which
             who
             so
             have
             tasted
             are
             called
             faithful
             ,
             but
             those
             who
             are
             versed
             in
             them
             are
             the
             truly
             knowing
             men
             .
          
           The
           great
           objection
           now
           is
           ,
           
             that
             Hereticks
             make
             use
             of
             Scripture
             too
             :
          
           
             I
             but
             they
             ,
             saith
             he
             ,
             reject
             what
             they
             please
             ,
             and
             do
             not
             follow
             the
             Body
             and
             Contexture
             of
             Prophecy
             ;
             but
             take
             ambiguous
             expressions
             and
             apply
             them
             to
             their
             own
             opinions
             :
             and
             a
             few
             scattered
             phrases
             without
             regarding
             the
             sense
             and
             importance
             of
             them
             .
             For
             in
             the
             Scriptures
             
             produced
             by
             them
             ,
             you
             may
             find
             them
             either
             making
             use
             of
             meer
             names
             ,
             and
             changing
             the
             significations
             of
             them
             ;
             never
             attending
             to
             the
             scope
             and
             intention
             of
             them
             .
             But
             truth
             ,
             saith
             he
             ,
             doth
             not
             lye
             in
             the
             change
             of
             the
             signification
             of
             words
             (
             for
             by
             that
             means
             all
             Truth
             may
             be
             overthrown
             )
             but
             in
             considering
             what
             is
             proper
             and
             perfectly
             agreeable
             to
             our
             Lord
             and
             Almighty
             God
             ,
             and
             in
             confirming
             every
             thing
             which
             is
             demonstrated
             by
             the
             Scripture
             out
             of
             the
             same
             Scriptures
             .
          
           Wherein
           
             Clemens
             Alexandrinus
          
           lays
           down
           such
           rules
           as
           he
           thought
           necessary
           to
           find
           out
           the
           certain
           sense
           of
           Scripture
           ,
           viz.
           by
           considering
           the
           scope
           and
           coherence
           of
           the
           words
           ,
           the
           proper
           sense
           and
           importance
           of
           them
           ,
           the
           comparing
           of
           Scripture
           with
           Scripture
           ,
           and
           the
           Doctrine
           drawn
           from
           it
           with
           the
           nature
           and
           properties
           of
           God
           ,
           all
           which
           are
           excellent
           Rules
           ,
           without
           the
           least
           intimation
           of
           the
           necessity
           of
           any
           Infallible
           Interpreter
           to
           give
           the
           certain
           sense
           of
           doubtful
           places
           .
        
         
           After
           this
           time
           a
           great
           dispute
           arose
           in
           the
           Church
           about
           the
           rebaptizing
           Hereticks
           ,
           managed
           by
           the
           Eastern
           and
           African
           Bishops
           against
           
             Stephen
             Bishop
          
           of
           Rome
           .
           Here
           the
           Question
           was
           about
           the
           sense
           of
           several
           places
           of
           Scripture
           ,
           and
           the
           practice
           of
           the
           Apostles
           ;
           as
           appears
           by
           the
           Epistles
           of
           Cyprian
           
           and
           Firmilian
           ;
           
           both
           parties
           pleading
           Scripture
           and
           Tradition
           for
           themselves
           .
           
           But
           no
           such
           thing
           as
           an
           infallibility
           in
           judgement
           was
           pleaded
           by
           the
           Pope
           ,
           nor
           any
           thing
           like
           it
           in
           the
           least
           acknowledged
           by
           his
           Adversaries
           ,
           
             who
             charge
          
           him
           ,
           (
           without
           any
           respect
           to
           his
           Infallible
           guideship
           ,
           )
           
             with
             pride
             ,
             error
             ,
             rashness
             ,
             impertinency
             ,
             and
             contradicting
             himself
             .
          
           
           Which
           makes
           Baronius
           very
           Tragically
           exclaim
           :
           and
           although
           he
           makes
           use
           of
           this
           as
           a
           great
           argument
           of
           the
           prevalency
           of
           Tradition
           ,
           because
           the
           opinion
           of
           Stephen
           obtained
           in
           the
           Church
           ;
           yet
           there
           is
           no
           Evidence
           at
           all
           that
           any
           Churches
           did
           submit
           to
           the
           opinion
           of
           Stephen
           when
           he
           declared
           himself
           ,
           
           but
           as
           appears
           by
           Dionystus
           of
           Alexandria's
           Epistles
           ,
           the
           Controversy
           continued
           after
           his
           time
           ;
           and
           if
           we
           look
           into
           the
           judgement
           of
           the
           Church
           in
           following
           Ages
           ,
           we
           shall
           find
           that
           neither
           Stephens
           opinion
           ,
           nor
           his
           Adversaries
           were
           followed
           ;
           (
           for
           Stephen
           was
           against
           rebaptizing
           any
           Hereticks
           ,
           and
           the
           others
           were
           for
           rebaptizing
           all
           ,
           because
           one
           Baptism
           was
           only
           in
           the
           true
           Church
           :
           )
           For
           in
           the
           19.
           
           Canon
           of
           the
           Council
           of
           Nice
           the
           
             Samosatenian
             Baptism
             is
             pronounced
             null
          
           ?
           and
           the
           persons
           who
           received
           it
           are
           to
           be
           new
           Baptized
           ;
           
           and
           the
           first
           Council
           of
           Arles
           decrees
           ,
           that
           
             in
             case
             of
             Heresy
             men
             are
             to
             receive
             new
             Baptism
             but
             not
             otherwise
             :
          
           The
           
           second
           Council
           of
           Arles
           puts
           a
           distinction
           between
           Hereticks
           ;
           
           decreeing
           
             that
             the
          
           Photinians
           and
           Samosatenians
           
             should
             be
             Baptized
             again
             ;
             but
             not
             the
          
           Bonofiaci
           no●
           the
           Arians
           ,
           
             but
             they
             were
             to
             be
             received
             upon
             renouncing
             their
             Heresy
             without
             Baptism
             .
          
           Which
           seems
           the
           harder
           to
           understand
           since
           the
           Bonosiaci
           were
           no
           other
           than
           Photinians
           .
           The
           most
           probable
           way
           of
           solving
           it
           is
           ,
           that
           these
           two
           latter
           sorts
           did
           preserve
           the
           form
           of
           Baptism
           entire
           ,
           but
           the
           Photinians
           and
           Samosatenians
           altered
           it
           :
           which
           St.
           Augustin
           saith
           ,
           
           is
           a
           thing
           to
           be
           believed
           .
           So
           Gennadius
           reports
           it
           that
           those
           who
           were
           Baptized
           without
           invocation
           of
           the
           
             B.
             Trinity
          
           ,
           were
           to
           he
           Baptized
           upon
           their
           reception
           into
           the
           Church
           (
           not
           rebaptized
           because
           the
           former
           was
           accounted
           null
           )
           of
           these
           he
           reckons
           not
           only
           the
           Paulianists
           and
           Photinians
           ,
           
           but
           the
           Bon●s●●ci
           too
           and
           many
           others
           .
           
           But
           St.
           Basil
           determines
           the
           case
           of
           Baptism
           ,
           not
           from
           the
           form
           but
           from
           the
           faith
           which
           they
           professed
           ;
           a
           Schismatical
           Baptism
           he
           faith
           ,
           was
           allowed
           ,
           but
           not
           Heretical
           ,
           by
           which
           he
           means
           such
           as
           denyed
           the
           Trinity
           ;
           and
           therein
           he
           saith
           ,
           S.
           Cyprian
           and
           Firmilian
           were
           to
           blame
           ,
           because
           they
           would
           allow
           no
           Baptism
           among
           persons
           separated
           from
           the
           Communion
           of
           the
           Church
           .
           
           The
           Council
           of
           Laodicea
           decreed
           
             that
             the
          
           Novatians
           ,
           Photinians
           ,
           and
           
           Quarto-decimans
           
             were
             to
             be
             received
             without
             new
             Baptism
             ,
             but
             not
             the
          
           Montanists
           ,
           or
           Cataphryges
           :
           but
           Binius
           saith
           there
           was
           one
           Copy
           ,
           wherein
           the
           Photinians
           were
           left
           out
           ;
           and
           then
           these
           Canons
           may
           agree
           with
           the
           rest
           ;
           and
           Baronius
           asserts
           
             that
             the
             greater
             number
             of
          
           M.
           S.
           Copies
           leave
           out
           Photinians
           ,
           And
           withal
           he
           proves
           ,
           
           that
           the
           Church
           did
           never
           allow
           the
           Baptism
           of
           the
           Photinians
           ,
           though
           it
           did
           of
           the
           Arians
           ;
           by
           which
           we
           see
           that
           the
           Church
           afterwards
           did
           not
           follow
           that
           which
           Stephen
           pretended
           to
           be
           an
           Apostolical
           tradition
           ,
           
             viz.
             that
             no
             Hereticks
             should
             be
             rebaptized
          
           ;
           and
           from
           hence
           we
           may
           conclude
           that
           the
           Pope
           was
           far
           from
           being
           thought
           an
           
             infallible
             Guide
          
           or
           
             Interpreter
             of
             Scripture
          
           ,
           either
           by
           that
           ,
           or
           succeeding
           Ages
           ;
           when
           not
           only
           single
           persons
           that
           were
           eminent
           Guides
           of
           the
           Church
           (
           such
           as
           the
           African
           and
           Eastern
           Bishops
           were
           ,
           )
           opposed
           his
           Doctrine
           ,
           and
           slighted
           his
           excommunications
           ,
           but
           several
           Councils
           called
           both
           in
           the
           East
           and
           Africa
           ,
           and
           the
           most
           eminent
           Councils
           of
           the
           Church
           afterwards
           (
           such
           as
           the
           first
           of
           Arles
           and
           Nice
           )
           decreed
           contrary
           to
           what
           he
           declared
           to
           be
           an
           
             Apostolical
             Tradition
          
           .
        
         
           In
           the
           same
           Age
           we
           meet
           with
           another
           great
           Controversy
           about
           the
           sense
           of
           Scripture
           ,
           for
           
             Paulus
             Samosatenus
          
           openly
           denyed
           the
           
             Divinity
             of
             Christ
          
           and
           asserted
           the
           Doctrine
           
           of
           it
           to
           be
           repugnant
           to
           Scripture
           ,
           and
           the
           ancient
           Apostolical
           tradition
           .
           For
           this
           Paulus
           revived
           the
           heresie
           of
           Artemon
           ;
           
           whose
           followers
           ,
           as
           appears
           by
           the
           fragment
           of
           an
           ancient
           Writer
           against
           them
           in
           Eusebius
           ,
           (
           supposed
           to
           be
           Caius
           )
           pleaded
           that
           the
           Apostles
           were
           of
           their
           mind
           ,
           and
           that
           their
           Doctrine
           continued
           in
           the
           Church
           till
           the
           time
           of
           Victor
           ,
           and
           then
           it
           began
           to
           be
           corrupted
           .
           Which
           saith
           that
           Writer
           would
           seem
           probable
           ,
           if
           the
           holy
           Scriptures
           did
           not
           first
           contradict
           them
           ;
           and
           the
           Books
           of
           several
           Christians
           before
           Victors
           time
           .
           So
           that
           we
           see
           the
           main
           of
           the
           Controversie
           did
           depend
           upon
           the
           sense
           of
           Scripture
           which
           was
           pleaded
           on
           both
           sides
           .
           But
           what
           course
           was
           taken
           in
           this
           important
           Controversie
           to
           find
           out
           the
           certain
           sense
           of
           Scripture
           ?
           Do
           they
           appeal
           to
           any
           infallible
           Guides
           ?
           Nothing
           like
           it
           .
           But
           in
           the
           Councils
           of
           Antioch
           ,
           in
           the
           Writings
           of
           Dionysius
           of
           Alexandria
           and
           others
           since
           ,
           they
           who
           opposed
           the
           Samosatenian
           Doctrine
           endeavoured
           with
           all
           their
           strength
           to
           prove
           that
           to
           be
           the
           true
           sense
           of
           Scripture
           ,
           which
           asserted
           the
           Divinity
           of
           Christ.
           It
           is
           great
           pity
           the
           dispute
           of
           Malchion
           with
           Paulus
           is
           now
           lost
           ,
           which
           was
           extant
           in
           Eusebius
           his
           time
           ;
           but
           in
           the
           Questions
           and
           Answers
           between
           Paulus
           and
           Dionysius
           ;
           
           (
           which
           Valesius
           without
           reason
           suspects
           
           since
           St.
           Hierome
           mentions
           his
           Epistle
           against
           Paulus
           )
           the
           dispute
           was
           about
           the
           true
           sense
           of
           Scripture
           which
           both
           pleaded
           for
           themselves
           .
           Paulus
           insists
           on
           those
           places
           ,
           which
           speak
           of
           the
           humane
           infirmities
           of
           Christ
           ,
           which
           he
           saith
           prove
           that
           he
           was
           meer
           
             Man
             and
             not
             God
             ;
             the
             other
             answers
             that
             these
             things
             were
             not
             inconsistent
             with
             the
             Being
             of
             the
             Divine
             nature
             ,
             since
             expressions
             implying
             humane
             passions
             are
             attributed
             to
             God
             in
             Scripture
             :
             But
             he
             proves
             from
             multitude
             of
             Scriptures
             ,
             and
             reasons
             drawn
             from
             them
             that
             the
             divine
             nature
             is
             attributed
             to
             Christ
             ,
             and
             therefore
             the
             other
             places
             which
             seem
             repugnant
             to
             it
             ,
             are
             to
             be
             interpreted
             in
             a
             sense
             agreeable
             thereto
             .
          
           The
           same
           course
           is
           likewise
           taken
           by
           Epiphanius
           against
           this
           heresie
           :
           
           who
           saith
           
             the
             Christians
             way
             of
             answering
             difficulties
             was
             not
             from
             their
             own
             reasons
             ,
             but
             from
             the
             scope
             and
             consequence
             of
             Scripture
             :
             
             and
             particularly
             adds
             that
             the
             Doctrine
             of
             the
             Trinity
             was
             carefully
             delivered
             in
             the
             Scriptures
             ,
             because
             God
             foresaw
             the
             many
             heresies
             which
             would
             arise
             about
             it
             .
          
        
         
           But
           never
           any
           Controve●sie
           about
           the
           sense
           of
           Scripture
           disturbed
           the
           Church
           more
           ,
           than
           that
           which
           the
           Arians
           raised
           ;
           and
           if
           ever
           any
           had
           reason
           to
           think
           of
           some
           certain
           and
           infallible
           way
           of
           finding
           out
           the
           sense
           of
           Scripture
           
           the
           Catholick
           Christians
           of
           that
           Age
           had
           .
           I
           shall
           therefore
           give
           an
           account
           of
           what
           way
           the
           best
           Writers
           of
           the
           Church
           in
           that
           time
           took
           to
           find
           out
           the
           sense
           of
           Scripture
           in
           the
           Controverted
           places
           .
           Of
           all
           the
           Writers
           against
           them
           Athanasius
           hath
           justly
           the
           greatest
           esteem
           ,
           and
           Petavius
           saith
           that
           God
           inspired
           him
           with
           greater
           skill
           in
           this
           Controversie
           ,
           than
           any
           others
           before
           him
           .
           The
           principle
           he
           goes
           upon
           in
           all
           his
           disputes
           against
           the
           Arians
           ,
           is
           this
           ,
           
             that
             our
             true
             faith
             is
             built
             upon
             the
             Scriptures
             ,
          
           so
           in
           several
           places
           of
           his
           conference
           with
           the
           Arian
           and
           in
           the
           beginning
           of
           his
           Epistle
           to
           Iovianus
           and
           elsewhere
           .
           Therefore
           in
           the
           entrance
           of
           his
           Disputations
           against
           the
           Arians
           ,
           he
           adviseth
           all
           that
           would
           secure
           themselves
           from
           the
           impostures
           of
           Hereticks
           ,
           
           
             to
             study
             the
             Scriptures
             ;
             because
             those
             who
             are
             versed
             therein
             stand
             firm
             against
             all
             their
             assaults
             ;
             but
             they
             who
             look
             only
             at
             the
             words
             ,
             without
             understanding
             the
             meaning
             of
             them
             are
             easily
             seduced
             by
             them
             .
          
           And
           this
           Counsel
           he
           gives
           ,
           after
           the
           Council
           of
           Nice
           ,
           had
           decreed
           the
           Arian
           Doctrine
           to
           be
           Heresie
           ;
           and
           although
           he
           saith
           ,
           
             other
             ways
             may
             be
             used
             to
             confute
             it
             ,
             yet
             because
             the
             Holy
             Scripture
             is
             more
             sufficient
             than
             all
             of
             them
             ,
             therefore
             those
             who
             would
             be
             better
             instructed
             in
             these
             things
             ,
             I
             would
             advise
             
             them
             to
             be
             conversant
             in
             the
             divine
             Oracles
             .
          
           
             But
             did
             not
             the
          
           Arians
           
             plead
             Scripture
             as
             well
             as
             they
             ?
             how
             then
             could
             the
             Scripture
             end
             this
             Controversie
             ,
             which
             did
             arise
             about
             the
             sense
             of
             Scripture
             ?
          
           This
           objection
           ,
           which
           is
           now
           made
           so
           much
           of
           against
           the
           Scriptures
           ,
           was
           never
           so
           much
           as
           thought
           of
           in
           those
           days
           ;
           or
           if
           it
           were
           ,
           was
           not
           thought
           worth
           answering
           ;
           for
           they
           di●
           not
           in
           the
           least
           desert
           the
           proofs
           of
           Scripture
           ,
           because
           their
           Adversaries
           made
           use
           of
           it
           too
           .
           But
           they
           endeavou●ed
           to
           shew
           that
           their
           Adversaries
           Doctrine
           had
           no
           solid
           Foundation
           in
           Scripture
           ,
           but
           theirs
           had
           i.e.
           that
           the
           Arians
           perverted
           it
           ,
           because
           they
           did
           not
           examine
           and
           compare
           places
           as
           they
           ought
           to
           do
           ,
           but
           run
           away
           with
           a
           few
           words
           without
           considering
           the
           scope
           and
           design
           of
           them
           ;
           or
           comparing
           them
           with
           places
           plainer
           than
           those
           were
           which
           they
           brought
           .
           Thus
           when
           the
           Arians
           objected
           that
           place
           
             My
             Father
             is
             greater
             than
             I
             ,
             Athanasius
          
           bids
           them
           compare
           that
           with
           other
           places
           ,
           such
           as
           
             My
             Father
             and
             I
             are
             one
             ,
          
           
           and
           
             who
             being
             in
             the
             form
             of
             God
             thought
             it
             no
             robbery
             to
             be
             equ●●
             with
             God
          
           ;
           and
           
             by
             him
             all
             things
             were
             made
          
           &c.
           
           When
           Arius
           objected
           ,
           
             to
             us
             there
             is
             but
             one
             God
             of
             whom
             are
             all
             things
             ,
          
           he
           tel●s
           him
           ,
           he
           ought
           to
           consider
           the
           following
           words
           ,
           
             and
             one
             Lord
             Iesus
             Christ
             by
             whom
             
             are
             all
             things
          
           ;
           from
           whence
           when
           Arius
           argued
           
             that
             Christ
             was
             only
             Gods
             instrument
             in
             creating
             things
             ,
             Athanasius
          
           then
           bids
           him
           compare
           this
           place
           with
           another
           ,
           where
           it
           is
           said
           
             of
             whom
             the
             whole
             body
          
           ,
           
           &c.
           
           Not
           barely
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           When
           the
           Arians
           objected
           ,
           Christs
           saying
           ,
           
             all
             things
             are
             delivered
             to
             me
             from
             my
             Father
             ,
             Athanasius
          
           opposes
           that
           place
           of
           St.
           Iohn
           to
           it
           ,
           
             By
             him
             all
             things
             were
             made
          
           ;
           Thus
           when
           they
           objected
           several
           other
           places
           ,
           he
           constantly
           hath
           recourse
           to
           Iohn
           1.
           1
           ,
           2
           ,
           3.
           to
           
             Phil.
             2.
             7.
             1
             
             Iohn
          
           5.
           20.
           and
           others
           which
           he
           thought
           the
           plainest
           places
           for
           Christs
           eternal
           Divinity
           ;
           and
           by
           these
           he
           proves
           that
           the
           other
           were
           to
           be
           interpreted
           ,
           with
           a
           respect
           to
           his
           humane
           nature
           ,
           and
           the
           State
           he
           was
           in
           upon
           Earth
           .
           So
           that
           the
           greatest
           Defender
           of
           the
           Doctrine
           of
           the
           Trinity
           against
           the
           Arians
           saw
           no
           necessity
           at
           all
           of
           calling
           in
           the
           Assistance
           of
           any
           infal●ible
           Guides
           ,
           to
           give
           the
           certain
           sense
           of
           Scripture
           in
           these
           doubtful
           places
           ;
           but
           he
           thought
           the
           Scripture
           plain
           enough
           to
           all
           those
           who
           would
           impartially
           examine
           it
           ;
           and
           for
           others
           who
           wilfully
           shut
           their
           eyes
           ,
           no
           light
           could
           be
           great
           enough
           for
           them
           .
           Indeed
           ,
           when
           the
           Arians
           called
           in
           the
           help
           of
           any
           of
           the
           Ancient
           Writers
           to
           justify
           their
           Doctrine
           ,
           
           then
           Athanasius
           thought
           himself
           concerne●
           to
           vind●cate
           them
           ;
           as
           particularly
           
           Dionysius
           of
           Alexandria
           .
           But
           ,
           as
           he
           saith
           ,
           
             if
             they
             can
             produce
             Scripture
             or
             Reason
             for
             what
             they
             say
             let
             them
             do
             it
             ,
             but
             if
             not
             ,
             let
             them
             hold
             their
             peace
             :
          
           Thereby
           implying
           that
           these
           were
           the
           only
           considerable
           things
           to
           be
           regarded
           :
           yet
           he
           shews
           at
           large
           that
           they
           abused
           the
           Testimony
           of
           Dionysius
           ,
           who
           although
           in
           his
           letters
           against
           Sabellius
           he
           spake
           too
           much
           the
           other
           way
           ,
           yet
           in
           other
           of
           his
           writings
           he
           sufficiently
           cleared
           himself
           from
           being
           a
           savou●er
           of
           the
           Arian
           Heresie
           .
           And
           although
           Athanasius
           doth
           else
           where
           say
           ,
           
             that
             the
             Faith
             which
             the
             Catholick
             Church
             then
             held
             was
             the
             faith
             of
             their
             Fore-fathers
             ,
          
           
           
             and
             descended
             from
             the
             Apostles
          
           ;
           yet
           ,
           he
           no
           where
           saith
           ,
           that
           without
           the
           help
           of
           that
           Tradition
           it
           had
           been
           impossible
           to
           have
           known
           the
           certain
           sense
           of
           Scripture
           ,
           much
           less
           without
           the
           infallible
           interpretation
           of
           the
           Guides
           of
           the
           present
           Church
           .
        
         
           S.
           Hilary
           in
           his
           disputes
           against
           the
           same
           Hereticks
           ,
           
           professes
           in
           the
           beginning
           
             that
             his
             intention
             was
             to
             confound
             their
             rage
             and
             ignorance
             out
             of
             writings
             of
             the
             Prophets
             and
             Apostles
             :
             and
             to
             that
             end
             desires
             of
             his
             Readers
             that
             they
             would
             conceive
             of
             God
             not
             according
             to
             the
             Laws
             of
             their
             own
             beings
             ,
             but
             according
             to
             the
             greatness
             of
             what
             he
             had
             declared
             of
             himself
             .
             For
             he
             is
             the
             best
             Reader
             of
             Scripture
             ,
             who
             doth
             not
             bring
             his
             sense
             
             to
             the
             Scripture
             ,
             but
             takes
             it
             from
             it
             ,
             and
             doth
             not
             resolve
             before
             hand
             to
             find
             that
             there
             ,
             which
             he
             concluded
             must
             be
             the
             sence
             before
             he
             reads
             .
             In
             things
             therefore
             which
             concern
             God
             ,
             we
             must
             allow
             him
             to
             know
             himself
             best
             ,
             and
             give
             due
             Reverence
             to
             his
             word
             .
             For
             he
             is
             the
             best
             witness
             to
             himself
             who
             cannot
             be
             known
             but
             by
             himself
             .
          
           In
           which
           words
           he
           plainly
           asserts
           that
           the
           Foundation
           of
           our
           Faith
           must
           be
           in
           the
           Scriptures
           ,
           and
           that
           a
           free
           and
           impartial
           mind
           is
           necessary
           to
           find
           out
           the
           true
           sense
           of
           Scripture
           .
           And
           after
           he
           had
           said
           in
           the
           second
           Book
           ,
           that
           Heresies
           arise
           from
           misunderstanding
           the
           Scripture
           ,
           and
           charged
           in
           his
           fourth
           Book
           the
           Arians
           particularly
           with
           it
           ,
           he
           proceeds
           to
           answer
           all
           the
           places
           produced
           by
           them
           out
           of
           the
           old
           and
           new
           Testament
           ,
           by
           comparing
           several
           places
           together
           ,
           and
           the
           antecedents
           and
           consequents
           ,
           and
           by
           these
           means
           proving
           that
           they
           mistook
           the
           meaning
           of
           Scripture
           .
           So
           in
           the
           beginning
           of
           his
           ninth
           Book
           rehearsing
           the
           Common
           places
           ,
           which
           were
           made
           use
           of
           by
           the
           Arians
           ,
           he
           saith
           ,
           
           
             they
             repeated
             the
             words
             alone
             ,
             without
             enquiring
             into
             the
             meaning
             ,
             or
             Contexture
             of
             them
             ;
             whereas
             the
             true
             sense
             of
             Scripture
             is
             to
             be
             taken
             from
             the
             antecedents
             and
             consequents
             :
             their
             fundamental
             mistake
             being
             the
             applying
             those
             things
             to
             
             his
             Divine
             nature
             ,
             which
             were
             spoken
             of
             his
             humane
             :
          
           which
           he
           makes
           good
           by
           a
           particular
           examination
           of
           the
           several
           places
           in
           Controversie
           .
        
         
           The
           same
           course
           is
           taken
           by
           
             Epiphanius
             ,
             Phaebadius
          
           and
           others
           of
           the
           ancient
           Writers
           of
           the
           Church
           ,
           who
           asserted
           the
           Eternal
           Divinity
           of
           Christ
           against
           the
           
             Arians
             .
             Epiphanius
          
           therefore
           charges
           them
           which
           mangling
           and
           perverting
           the
           sense
           of
           Scripture
           ;
           
           understanding
           figurative
           expressions
           liter●●ly
           ,
           and
           those
           which
           are
           intended
           in
           a
           plain
           sense
           figuratively
           .
        
         
           So
           that
           it
           is
           observable
           in
           that
           great
           Controversie
           which
           disturbed
           the
           Church
           so
           many
           years
           ,
           which
           exercised
           the
           wits
           of
           all
           men
           in
           that
           time
           to
           find
           out
           a
           way
           to
           put
           an
           end
           to
           it
           ,
           after
           the
           Guides
           of
           the
           Church
           had
           in
           the
           Council
           of
           Nice
           declared
           what
           was
           the
           Catholick
           faith
           :
           yet
           still
           the
           Controversie
           was
           managed
           about
           the
           sense
           of
           Scripture
           ,
           and
           no
           other
           ways
           made
           use
           of
           for
           finding
           it
           ,
           than
           such
           as
           we
           plead
           for
           at
           this
           day
           .
           It
           is
           a
           most
           incredible
           thing
           ,
           that
           in
           a
           time
           of
           so
           violent
           contention
           ,
           so
           horrible
           confusion
           ,
           so
           scandalous
           divisions
           in
           the
           Christian
           Church
           ,
           none
           of
           the
           Catholick
           Bishops
           should
           once
           suggest
           this
           admirable
           Expedient
           of
           Infallibility
           .
           But
           this
           Palladium
           was
           not
           then
           fallen
           down
           from
           heaven
           ,
           or
           if
           it
           were
           ,
           
           it
           was
           kept
           so
           secret
           ,
           that
           not
           one
           of
           the
           Writers
           of
           the
           Christian
           Church
           in
           that
           busie
           and
           disputing
           Age
           discovered
           the
           least
           knowledge
           of
           it
           .
           Unless
           it
           be
           said
           that
           of
           all
           times
           it
           was
           then
           least
           fit
           to
           talk
           of
           Infallibility
           in
           the
           Guides
           of
           the
           Church
           ,
           when
           they
           so
           frequently
           in
           Councils
           contr●dicted
           each
           other
           .
           The
           
             Synodical
             Book
          
           in
           the
           new
           Tomes
           of
           the
           Councils
           ,
           
           reckons
           up
           31.
           several
           Councils
           of
           Bishops
           in
           the
           time
           of
           the
           Arian
           Controversie
           ,
           whereof
           near
           20.
           were
           for
           the
           Arians
           ,
           and
           the
           rest
           against
           them
           .
           
             If
             the
             sense
             of
             Scripture
             were
             in
             this
             time
             to
             be
             taken
             from
             the
             Guides
             of
             the
             Church
             ,
          
           what
           security
           could
           any
           man
           have
           against
           Arianism
           ?
           since
           the
           Councils
           which
           favoured
           it
           ,
           were
           more
           numerous
           than
           those
           which
           opposed
           and
           condemned
           it
           .
           Yea
           so
           mean
           was
           the
           opinion
           which
           some
           of
           the
           greatest
           persons
           of
           the
           Church
           at
           that
           time
           had
           of
           the
           Guides
           of
           the
           Church
           met
           together
           in
           Councils
           ,
           that
           St.
           
             Gregory
             Nazianzen
          
           declares
           
             he
             had
             not
             seen
             a
             good
             issue
             of
             any
             of
             them
          
           ;
           
           
             but
             they
             rather
             increased
             mischief
             than
             removed
             any
             ;
             because
             of
             the
             contention
             and
             ambition
             which
             ruled
             in
             them
             ,
             therefore
             he
             resolved
             to
             come
             no
             more
             at
             any
             of
             them
             .
          
           What
           ?
           had
           St.
           Gregory
           so
           mean
           an
           esteem
           of
           the
           
             Guides
             of
             the
             Christian
             Church
          
           to
           think
           that
           ,
           
             ambition
             and
             contention
          
           should
           sway
           them
           in
           their
           
           Councils
           and
           not
           the
           spirit
           of
           God
           ,
           which
           certainly
           rules
           not
           where
           the
           other
           do
           ?
           Yet
           this
           de
           declares
           to
           be
           his
           mind
           upon
           consideration
           and
           experience
           in
           that
           time
           ,
           and
           if
           he
           had
           lived
           to
           those
           blessed
           days
           of
           the
           Councils
           of
           latter
           Ages
           ,
           with
           what
           zeal
           and
           Rhetorick
           would
           he
           have
           set
           them
           forth
           ?
           Never
           was
           any
           answer
           more
           jejune
           to
           this
           Testimony
           than
           that
           of
           Bellarmin
           ,
           
           viz.
           that
           forsooth
           
             there
             could
             be
             no
             lawful
             Councils
             called
             in
             his
             time
          
           ;
           and
           why
           so
           I
           pray
           ?
           was
           there
           not
           a
           good
           Authority
           to
           call
           them
           ?
           But
           if
           that
           had
           been
           the
           reason
           ,
           he
           did
           not
           so
           little
           understand
           the
           way
           of
           expressing
           himself
           ,
           to
           assign
           the
           cause
           of
           it
           to
           
             contention
             and
             ambition
          
           ,
           if
           he
           mean
           quite
           another
           thing
           which
           he
           doth
           not
           in
           the
           least
           intimate
           .
           And
           
             what
             if
             he
             were
             afterwards
             present
             at
             the
             Council
             of
          
           Constantinople
           ?
           doth
           that
           shew
           ,
           that
           his
           mind
           was
           in
           the
           least
           changed
           ?
           but
           in
           this
           Epistle
           he
           declares
           ,
           how
           little
           good
           was
           to
           be
           exspected
           from
           a
           Council
           ,
           and
           yet
           afterwards
           by
           the
           Emperours
           command
           he
           might
           be
           present
           at
           one
           .
           
           St.
           Augustin
           in
           dealing
           with
           Maximinus
           the
           Arian
           expresly
           sets
           aside
           
             all
             Authority
             of
             the
          
           Guides
           
             of
             the
             Church
             ,
             as
             to
             the
             sense
             of
             Scripture
             in
             the
             places
             controverted
             between
             them
          
           ;
           for
           he
           saith
           ,
           
             I
             will
             neither
             bring
             the
             Authority
             of
             the
             Council
             of
          
           Nice
           ,
           
             neither
             shall
             you
             that
             of
          
           Ariminum
           ;
           
           
             but
             we
             will
             proceed
             by
             Authorities
             of
             Scripture
             that
             are
             common
             to
             both
             of
             us
             ,
             and
             by
             the
             clearest
             Evidence
             of
             reason
             .
          
           It
           seems
           then
           St.
           Augustin
           was
           far
           from
           thinking
           that
           there
           could
           be
           no
           certainty
           of
           the
           sense
           of
           Scripture
           if
           the
           Authority
           of
           the
           Guides
           of
           the
           Church
           be
           set
           aside
           .
           But
           by
           what
           means
           doth
           he
           then
           think
           ,
           that
           men
           may
           come
           to
           any
           certainty
           about
           the
           true
           meaning
           of
           Scripture
           ?
           of
           that
           he
           is
           best
           able
           to
           give
           us
           an
           account
           himself
           having
           written
           purposely
           in
           this
           subject
           in
           his
           Books
           of
           Christian
           Doctrine
           the
           substance
           of
           what
           he
           there
           says
           may
           be
           comprehended
           in
           these
           Rules
           .
        
         
           
             1.
             
             That
             the
             main
             scope
             of
             the
             Scripture
             is
             to
             perswade
             men
             to
             the
             Love
             of
             God
             and
             our
             Neighbour
             ,
             
             without
             which
             ,
             he
             saith
             ,
             no
             man
             doth
             truly
             understand
             it
             ;
             but
             whosoever
             interprets
             Scripture
             to
             the
             advancing
             of
             that
             ,
             though
             he
             may
             be
             mistaken
             as
             to
             the
             sense
             of
             the
             words
             ,
             yet
             his
             errour
             is
             not
             dangerous
             .
          
           
             2.
             
             That
             in
             order
             to
             the
             right
             understanding
             of
             Scripture
             men
             must
             apply
             themselves
             to
             it
             with
             minds
             duly
             prepared
             for
             it
             ;
             
             by
             a
             fear
             of
             God
             ,
             humility
             ,
             prayer
             ,
             sincerity
             ,
             and
             purity
             of
             heart
             .
          
           
             3.
             
             That
             all
             those
             things
             which
             are
             necessary
             to
             Salvation
             are
             plainly
             laid
             down
             in
             Holy
             Scriptures
             ;
             This
             is
             in
             terms
             asserted
             
             by
             him
             ,
             
             as
             a
             fundamental
             principle
             ,
             that
             in
             those
             things
             which
             are
             plainly
             set
             down
             in
             Scripture
             ,
             all
             things
             are
             to
             be
             found
             which
             contain
             our
             faith
             and
             rule
             of
             life
             .
             i.e.
             All
             things
             which
             are
             necessary
             to
             the
             Love
             of
             God
             and
             our
             Neighbour
             ,
             and
             consequently
             to
             the
             making
             us
             happy
             .
             And
             these
             things
             men
             ought
             especially
             to
             read
             the
             Scriptures
             for
             ;
             and
             the
             more
             they
             find
             of
             them
             ,
             the
             larger
             their
             understanding
             of
             Scripture
             is
             .
          
           
             4.
             
             That
             the
             obscure
             places
             of
             Scripture
             are
             to
             be
             understood
             by
             the
             plain
             .
             For
             which
             end
             he
             requires
             frequent
             reading
             ,
             and
             using
             ones
             self
             to
             the
             language
             of
             Scriptures
             ,
             
             and
             drawing
             examples
             from
             plain
             places
             to
             illustrate
             difficult
             ,
             and
             those
             which
             are
             certain
             to
             clear
             the
             doubtful
             .
             
             For
             ,
             scarce
             any
             thing
             ,
             saith
             he
             ,
             is
             drawn
             out
             of
             the
             most
             difficult
             places
             ,
             
             but
             what
             is
             very
             plainly
             set
             down
             elsewhere
             .
          
           
             5.
             
             That
             in
             regard
             of
             the
             infinite
             variety
             of
             Latin
             Interpreters
             (
             which
             it
             seems
             were
             in
             his
             time
             )
             in
             matters
             of
             doubt
             it
             was
             necessary
             to
             have
             recourse
             to
             the
             Original
             Hebrew
             and
             Greek
             :
             
             the
             knowledge
             of
             which
             tongues
             might
             therefore
             be
             necessary
             to
             the
             knowledge
             of
             Scripture
             ,
             because
             several
             words
             are
             preserved
             untranslated
             ;
             but
             those
             being
             few
             the
             necessity
             is
             not
             so
             
             great
             on
             their
             account
             ,
             as
             the
             diversity
             of
             Interpreters
             ;
             
             for
             although
             those
             who
             had
             translated
             the
             Hebrew
             into
             Greek
             might
             be
             reckoned
             up
             ,
             the
             Latin
             Interpreters
             could
             not
             .
             Which
             diversity
             of
             translations
             doth
             rather
             help
             than
             hinder
             the
             understanding
             of
             Scripture
             ,
             if
             the
             Readers
             of
             it
             be
             not
             negligent
             ;
             for
             some
             doubtful
             places
             are
             cleared
             by
             the
             difference
             of
             readings
             .
          
           
             6.
             
             Where
             the
             ambiguity
             lyes
             in
             proper
             words
             ,
             the
             clearing
             of
             it
             depends
             on
             the
             circumstances
             of
             the
             place
             ;
             
             in
             so
             much
             that
             he
             determines
             ,
             that
             it
             is
             a
             very
             rare
             and
             difficult
             thing
             to
             find
             such
             an
             ambiguity
             in
             the
             words
             of
             Scripture
             ,
             which
             may
             not
             be
             cleared
             from
             the
             intention
             of
             the
             Writer
             ,
             or
             comparing
             places
             ,
             or
             searching
             the
             Original
             Language
             .
          
           
             7.
             
             Men
             must
             carefully
             distinguish
             between
             proper
             and
             figurative
             expressions
             ;
             for
             to
             understand
             figurative
             expressions
             literally
             is
             to
             subject
             our
             understanding
             to
             carnal
             conceptions
             of
             things
             ;
             
             and
             that
             is
             ,
             saith
             he
             ,
             a
             miserable
             slavery
             of
             mind
             ,
             to
             take
             signs
             for
             things
             ;
             such
             signs
             he
             tells
             us
             under
             the
             Gospel
             are
             the
             two
             Sacraments
             of
             Baptism
             and
             the
             Lords
             supper
             .
             
             The
             great
             difficulty
             herein
             ,
             lyes
             in
             the
             finding
             out
             the
             difference
             between
             proper
             and
             figurative
             expressions
             ,
             for
             which
             he
             lays
             down
             
             this
             rule
             ,
             if
             the
             words
             of
             Scripture
             command
             what
             is
             good
             and
             forbid
             what
             is
             evil
             ,
             
             it
             is
             no
             figurative
             expression
             ;
             but
             if
             it
             forbids
             what
             is
             good
             ,
             or
             command
             any
             thing
             that
             is
             evil
             ,
             it
             must
             be
             figuratively
             understood
             .
             For
             which
             he
             instances
             in
             those
             words
             of
             our
             Saviour
             
               unless
               ye
               eat
               the
               flesh
               ,
               and
               drink
               the
               blood
               of
               the
               Son
               of
               man
               ye
               shall
               have
               no
               life
               in
               you
               .
            
             Which
             seeming
             to
             command
             something
             evil
             ,
             must
             be
             figuratively
             understood
             of
             Communicating
             in
             the
             Passion
             of
             Christ
             ,
             and
             calling
             to
             mind
             that
             his
             flesh
             was
             crucified
             and
             wounded
             for
             us
             .
          
           
             8.
             
             There
             is
             no
             danger
             in
             different
             senses
             being
             given
             of
             the
             same
             place
             of
             Scripture
             ,
             if
             every
             one
             of
             those
             senses
             appear
             by
             other
             places
             to
             be
             agreeable
             to
             Truth
             :
             
             This
             being
             supposed
             that
             the
             person
             do
             sincerely
             enquire
             after
             the
             sense
             of
             the
             Author
             ;
             For
             ,
             saith
             he
             ,
             that
             Divine
             Spirit
             might
             easily
             foresee
             how
             many
             several
             senses
             those
             words
             are
             capable
             of
             ,
             which
             being
             agreeable
             to
             other
             parts
             of
             Scripture
             ,
             though
             not
             the
             particular
             meaning
             of
             those
             words
             ,
             the
             mistake
             cannot
             be
             dangerous
             therein
             .
          
           
             9.
             
             Where
             such
             a
             sense
             is
             given
             which
             cannot
             be
             proved
             by
             other
             certain
             Testimonies
             of
             Scripture
             ,
             it
             must
             be
             made
             manifest
             to
             be
             the
             sense
             by
             clear
             Evidence
             of
             Reason
             .
             
             But
             
             he
             rather
             approves
             the
             way
             of
             proving
             the
             sense
             of
             Scripture
             by
             other
             places
             of
             Scripture
             ,
             where
             the
             interpretation
             is
             doubtful
             .
             So
             that
             the
             way
             in
             doubtful
             places
             which
             he
             prescribes
             is
             this
             ,
             either
             to
             draw
             such
             a
             sense
             from
             them
             as
             hath
             no
             dispute
             concerning
             its
             being
             a
             true
             Proposition
             ,
             or
             if
             it
             have
             ,
             that
             it
             be
             confirmed
             by
             other
             places
             of
             Scripture
             .
          
        
         
           Besides
           these
           ,
           he
           lays
           down
           the
           7.
           rules
           of
           Ticonius
           the
           Donatist
           which
           are
           not
           of
           that
           consequence
           to
           be
           here
           repeated
           ;
           that
           which
           I
           take
           notice
           of
           is
           ,
           that
           St.
           Augustin
           thought
           the
           rules
           he
           gave
           sufficient
           for
           understanding
           the
           meaning
           of
           Scripture
           in
           doubtful
           places
           ;
           but
           he
           doth
           not
           in
           the
           least
           mention
           the
           Infallibility
           of
           the
           
             Guides
             of
             the
             Church
          
           as
           a
           necessary
           means
           for
           that
           end
           .
           But
           he
           doth
           assert
           in
           as
           plain
           terms
           ,
           as
           I
           have
           done
           ,
           
             that
             Scripture
             is
             plain
             in
             all
             necessaries
             to
             Salvation
             to
             any
             sober
             enquirer
             ,
          
           and
           what
           ever
           consequences
           are
           charged
           upon
           me
           for
           making
           that
           a
           Fundamental
           principle
           ,
           must
           reflect
           as
           much
           upon
           St.
           Augustin
           as
           me
           ;
           and
           I
           do
           not
           fear
           all
           the
           objections
           can
           be
           made
           against
           a
           principle
           so
           evident
           to
           reason
           ,
           and
           so
           agreeable
           not
           only
           to
           St.
           Augustin
           ,
           but
           the
           Doctrine
           of
           the
           Catholick
           Church
           both
           before
           and
           after
           him
           .
        
         
           The
           next
           after
           St.
           Augustin
           who
           hath
           purposely
           
           writ
           of
           this
           argument
           about
           the
           sense
           of
           Scripture
           is
           
             Vincentius
             Lerinensis
          
           :
           
           about
           4.
           years
           after
           St.
           Augustins
           death
           and
           3.
           after
           the
           Council
           of
           Ephesus
           ,
           who
           seems
           to
           attribute
           more
           to
           the
           
             Guides
             of
             the
             Church
          
           than
           St.
           Augustin
           doth
           ,
           yet
           far
           enough
           short
           of
           Infallibility
           .
           He
           saith
           ,
           
             that
             every
             man
             ought
             to
             strengthen
             his
             faith
             against
             Heresie
             by
             two
             things
             ,
             first
             by
             the
             Authoriry
             of
             the
             divine
             Law
             ,
             and
             then
             by
             the
             Tradition
             of
             the
             Catholick
             Church
             :
             which
             tradition
             he
             makes
             necessary
             ,
             not
             by
             way
             of
             addition
             to
             the
             Scripture
             ,
             for
             he
             allows
             the
             perfection
             and
             sufficiency
             of
             that
             for
             all
             things
             ;
             but
             only
             to
             interpret
             Scripture
             by
             giving
             a
             certain
             sense
             of
             it
             ,
             there
             being
             such
             different
             opinions
             among
             men
             about
             it
             .
             For
             all
             the
             Hereticks
             whom
             he
             there
             names
             had
             different
             senses
             of
             Scripture
             ,
             as
             
               Novatianus
               ,
               Sabellius
               ,
               Donatus
               ,
               Arius
               ,
               Macedonius
               ,
               Photinus
               ,
            
             &c.
             
             But
             then
             he
             bounds
             this
             tradition
             within
             the
             compass
             of
             the
             universal
             consent
             of
             Antiquity
             as
             well
             as
             the
             present
             Church
             ;
             or
             as
             he
             expresseth
             it
             ,
             within
             those
             things
             which
             were
             believed
             
               every
               where
               ,
               always
            
             ,
             and
             
               by
               all
               persons
            
             .
          
           That
           we
           may
           therefore
           consider
           how
           far
           these
           rules
           of
           Vincentius
           will
           serve
           for
           explaining
           the
           sense
           of
           Scripture
           ,
           we
           are
           to
           take
           notice
           of
           the
           restrictions
           he
           lays
           upon
           them
        
         
         
           1.
           
           That
           they
           are
           to
           be
           taken
           together
           ,
           and
           not
           one
           of
           them
           separate
           from
           the
           rest
           .
           As
           for
           instance
           ,
           that
           of
           Vniversality
           in
           any
           one
           Age
           of
           the
           Church
           ,
           being
           taken
           without
           the
           consent
           of
           Antiquity
           ,
           is
           no
           sufficient
           rule
           ,
           to
           interpret
           Scripture
           by
           .
           For
           Vincentius
           doth
           suppose
           that
           any
           one
           Age
           of
           the
           Church
           may
           be
           so
           overrun
           with
           Heresie
           ,
           that
           there
           is
           no
           way
           to
           confute
           it
           ,
           but
           by
           recourse
           to
           Antiquity
           .
           
             For
             in
             the
             case
             of
             the
             Arian
             heresie
             ,
             he
             grants
             that
             almost
             the
             whole
             Church
             was
             overspread
             with
             it
             ,
             and
             there
             was
             then
             no
             way
             left
             but
             to
             prefer
             the
             consent
             of
             Antiquity
             before
             a
             prevailing
             novelty
             .
          
           In
           some
           cases
           the
           Universal
           consent
           of
           the
           present
           Church
           is
           to
           be
           relyed
           upon
           against
           the
           attempts
           of
           particular
           persons
           ,
           as
           in
           that
           of
           the
           Donatists
           ;
           but
           then
           we
           are
           to
           consider
           ,
           that
           Antiquity
           was
           still
           pleaded
           on
           the
           same
           side
           that
           Vniversality
           was
           ,
           and
           supposing
           that
           all
           the
           Ancient
           Church
           from
           the
           Apostles
           times
           had
           been
           of
           the
           same
           mind
           with
           the
           Donatists
           ,
           the
           greater
           number
           of
           the
           same
           Age
           opposing
           them
           ,
           would
           have
           been
           no
           more
           cogent
           against
           them
           ,
           than
           it
           was
           afterwards
           for
           the
           Arians
           .
           It
           is
           unreasonable
           to
           believe
           that
           in
           a
           thing
           universally
           believed
           by
           all
           Christians
           from
           the
           Apostles
           times
           the
           Christian
           Church
           should
           be
           deceived
           ;
           but
           it
           is
           quite
           another
           thing
           to
           say
           ,
           
           that
           the
           Church
           in
           any
           one
           or
           more
           Ages
           since
           the
           Apostles
           times
           may
           be
           deceived
           ;
           especially
           if
           the
           Church
           be
           confined
           to
           one
           certain
           Communion
           excluding
           all
           others
           ,
           and
           the
           persons
           in
           that
           Church
           have
           not
           liberty
           to
           deliver
           their
           opinions
           ,
           for
           then
           it
           is
           impossible
           to
           know
           what
           the
           Judgement
           of
           the
           whole
           Church
           is
           .
           And
           so
           universality
           is
           not
           thought
           by
           Vincentius
           himself
           to
           be
           alone
           sufficient
           to
           determine
           the
           sense
           of
           Scripture
           ;
           supposing
           that
           universality
           to
           be
           understood
           according
           to
           the
           honesty
           of
           the
           Primitive
           times
           
             for
             a
             free
             and
             general
             consent
          
           of
           the
           Christians
           of
           that
           Age
           in
           which
           a
           man
           lives
           ;
           but
           since
           the
           great
           divisions
           of
           the
           Christian
           world
           ,
           it
           is
           both
           a
           very
           hard
           matter
           to
           know
           the
           consent
           of
           Christendom
           in
           most
           of
           the
           Controverted
           places
           of
           Scripture
           ,
           and
           withal
           the
           notion
           of
           Vniversality
           is
           debauched
           and
           corrupted
           ,
           and
           made
           only
           to
           signifie
           the
           consent
           of
           one
           great
           Faction
           ,
           which
           is
           called
           by
           the
           name
           of
           the
           
             Catholick
             Church
          
           ,
           but
           truly
           known
           by
           the
           name
           of
           Roman
           .
        
         
           2.
           
           That
           great
           care
           and
           Judgement
           must
           be
           used
           in
           the
           applying
           those
           Rules
           ;
           for
        
         
           1.
           
           The
           consent
           of
           Antiquity
           is
           not
           equally
           evident
           in
           all
           matters
           in
           dispute
           ,
           and
           therefore
           cannot
           be
           of
           equal
           use
           .
        
         
           1.
           
           There
           are
           some
           things
           wherein
           we
           may
           be
           certain
           of
           such
           a
           consent
           ,
           and
           that
           was
           in
           the
           
           
             Rule
             of
             Faith
          
           ,
           as
           Vincentius
           and
           most
           of
           the
           ancient
           Writers
           call
           it
           i.e.
           the
           summary
           comprehension
           of
           a
           Christians
           duty
           as
           to
           matters
           of
           faith
           ,
           which
           was
           not
           so
           often
           called
           the
           Symbol
           as
           the
           Rule
           of
           Faith
           ,
           that
           I
           mean
           which
           was
           delivered
           to
           persons
           ,
           who
           were
           to
           be
           baptized
           and
           received
           into
           the
           Church
           ,
           this
           the
           ancient
           Church
           Universally
           agreed
           in
           as
           to
           the
           substance
           of
           it
           .
           And
           as
           to
           this
           Vincentius
           tells
           us
           his
           Rule
           is
           especially
           to
           be
           understood
           .
           
           
             For
             saith
             he
             ,
             this
             consent
             of
             Antiquity
             is
             not
             to
             be
             sought
             for
             in
             all
             questions
             that
             may
             arise
             about
             the
             sense
             of
             Scripture
             ,
             but
             only
             or
             at
             least
             chiefly
             in
             the
             Rule
             of
             Faith
             :
             or
             as
             he
             elsewhere
             explains
             himself
             ,
             
             alone
             or
             chiefly
             in
             those
             Questions
             which
             concern
             the
             Fundamentals
             of
             the
             Catholick
             Doctrine
             :
             which
             were
             those
             contained
             in
             the
             Rule
             of
             Faith
             ,
             delivered
             to
             all
             that
             were
             to
             be
             baptized
             .
          
           Suppose
           men
           now
           should
           stretch
           this
           Rule
           beyond
           the
           limits
           assigned
           it
           by
           Vincentius
           ,
           what
           security
           can
           there
           be
           from
           him
           that
           it
           shall
           be
           a
           certain
           rule
           ,
           who
           confined
           it
           within
           such
           narrow
           bounds
           ?
           Not
           that
           I
           think
           ,
           his
           Rules
           of
           no
           use
           at
           all
           now
           ;
           no
           ,
           I
           think
           them
           to
           be
           of
           admirable
           use
           and
           great
           importance
           to
           Christianity
           ,
           if
           truly
           understood
           and
           applyed
           .
           i.e.
           When
           any
           Persons
           take
           upon
           them
           to
           impose
           any
           thing
           upon
           others
           as
           a
           necessary
           
           matter
           of
           faith
           to
           be
           believed
           by
           them
           ,
           we
           can
           have
           no
           better
           rules
           of
           Judgement
           in
           this
           case
           than
           those
           of
           Vincentius
           are
           ,
           
             viz.
             Antiquity
             ,
             Vniversality
          
           and
           Consent
           ;
           and
           whatsoever
           cannot
           be
           proved
           by
           these
           Rules
           ought
           to
           be
           rejected
           by
           all
           Christians
           .
           To
           make
           this
           plain
           ,
           the
           Ancient
           Creeds
           we
           allow
           on
           both
           sides
           to
           have
           been
           universally
           received
           by
           the
           Catholick
           Church
           ;
           but
           now
           the
           Church
           of
           Rome
           adds
           new
           Articles
           to
           be
           believed
           ,
           we
           desire
           to
           put
           the
           whole
           matter
           upon
           this
           issue
           :
           Let
           the
           Popes
           Supremacy
           ,
           the
           Roman
           Churches
           Infallibility
           ,
           the
           Doctrines
           of
           Transubstantiation
           ,
           Purgatory
           ,
           &c.
           be
           proved
           by
           as
           Universal
           Consent
           of
           Antiquity
           as
           the
           Articles
           of
           the
           Creed
           are
           ,
           and
           then
           let
           them
           charge
           us
           with
           Heresie
           if
           we
           reject
           them
           .
           But
           we
           say
           the
           measure
           of
           Heresie
           in
           the
           Ancient
           Church
           was
           the
           rejecting
           the
           Rule
           of
           Faith
           universally
           received
           among
           Christians
           ,
           this
           Rule
           of
           Faith
           ,
           we
           stand
           to
           ,
           and
           say
           no
           other
           can
           be
           made
           upon
           any
           pretence
           whatsoever
           ,
           
           as
           Vincentius
           at
           large
           proves
           ;
           but
           what
           ever
           things
           are
           obtruded
           on
           the
           belief
           of
           Christians
           ,
           which
           want
           that
           
             Vniversal
             consent
          
           of
           Antiquity
           ,
           which
           the
           Rule
           of
           Faith
           had
           ,
           we
           are
           bound
           by
           Vincentius
           ,
           from
           plain
           Scripture
           ,
           
             to
             shun
             them
             as
             prophane
             novelties
             and
             corruptions
             of
             the
             Christian
             Faith.
          
           These
           Rules
           therefore
           are
           
           not
           barely
           allowed
           ,
           but
           pleaded
           for
           by
           us
           ,
           in
           the
           test
           of
           Articles
           of
           Faith
           ,
           as
           to
           which
           Vincentius
           tells
           us
           ,
           if
           not
           the
           only
           ,
           yet
           the
           chief
           use
           of
           them
           is
           .
        
         
           2.
           
           But
           suppose
           the
           Question
           be
           not
           ,
           concerning
           the
           express
           Articles
           of
           this
           Rule
           of
           Faith
           ,
           but
           concerning
           the
           sense
           and
           meaning
           of
           them
           ,
           how
           then
           are
           we
           to
           find
           out
           the
           consent
           of
           Antiquity
           ?
           For
           they
           might
           all
           agree
           in
           the
           words
           and
           yet
           have
           a
           different
           notion
           of
           the
           things
           .
           
           As
           Petavius
           at
           large
           proves
           ,
           that
           there
           was
           an
           ancient
           Tradition
           for
           the
           substance
           of
           the
           Doctrine
           of
           the
           Trinity
           ,
           and
           yet
           he
           confesses
           that
           most
           of
           the
           Writers
           of
           the
           ancient
           Church
           did
           differ
           in
           their
           explication
           of
           it
           from
           that
           ,
           which
           was
           only
           allowed
           by
           the
           Council
           of
           Nice
           :
           
           And
           he
           grants
           ,
           that
           Arius
           did
           follow
           the
           opinion
           of
           many
           of
           the
           Ancients
           in
           the
           main
           of
           his
           Doctrine
           ,
           who
           were
           guilty
           of
           the
           same
           error
           that
           he
           was
           before
           the
           matter
           was
           throughly
           discussed
           .
           Here
           now
           arises
           the
           greatest
           difficulty
           to
           me
           in
           this
           point
           of
           Tradition
           ;
           the
           usefulness
           of
           it
           ,
           I
           am
           told
           ,
           is
           for
           explaining
           the
           sense
           of
           Scripture
           :
           but
           there
           begins
           a
           great
           Controversie
           in
           the
           Church
           about
           the
           explication
           of
           the
           Doctrine
           of
           the
           Trinity
           ,
           I
           desire
           to
           know
           whether
           Vincentius
           his
           Rules
           will
           help
           us
           here
           ?
           
           It
           is
           pleaded
           by
           St.
           Hierome
           and
           others
           ,
           
             that
             the
             Writers
             of
             the
             Church
             
             might
             err
             in
             this
             matter
             ,
             or
             speak
             unwarily
             in
             it
             before
             the
             matter
             came
             to
             be
             throughly
             discussed
             ;
          
           if
           so
           ,
           how
           comes
           the
           Testimony
           of
           erroneous
           or
           
             unwary
             Writers
          
           to
           be
           the
           
             certain
             means
          
           of
           giving
           the
           sense
           of
           Scripture
           ?
           And
           in
           most
           of
           the
           Controversies
           of
           the
           Church
           this
           way
           hath
           been
           used
           to
           take
           off
           the
           Testimony
           of
           persons
           ,
           who
           writ
           before
           the
           Controversie
           began
           ,
           and
           spake
           differently
           of
           the
           matter
           in
           debate
           .
           I
           do
           not
           deny
           the
           truth
           of
           the
           allegation
           in
           behalf
           of
           those
           persons
           ;
           but
           to
           my
           understanding
           it
           plainly
           shews
           the
           incompetency
           of
           Tradition
           for
           giving
           a
           certain
           sense
           of
           Scripture
           ,
           when
           that
           Tradition
           is
           to
           be
           taken
           from
           the
           Writers
           of
           the
           foregoing
           Ages
           :
           and
           if
           this
           had
           been
           the
           only
           way
           of
           confuting
           Arius
           ,
           it
           is
           a
           great
           Question
           how
           he
           could
           ever
           have
           been
           condemned
           ,
           if
           Petavius
           or
           St.
           Hierome
           say
           true
           ?
           But
           since
           a
           General
           Council
           hath
           determined
           the
           contrary
           to
           the
           opinion
           of
           these
           Writers
           before
           ,
           which
           Council
           hath
           been
           received
           by
           the
           Universal
           Church
           ,
           I
           will
           not
           deny
           that
           they
           had
           better
           opportunities
           of
           knowing
           what
           the
           sense
           of
           the
           Ancient
           Church
           was
           ,
           when
           so
           many
           writings
           were
           extant
           which
           are
           now
           lost
           ,
           than
           we
           can
           have
           at
           this
           distance
           ;
           and
           therefore
           we
           yield
           all
           submission
           to
           a
           Council
           of
           that
           nature
           and
           proceeding
           in
           that
           manner
           
           which
           that
           of
           Nice
           did
           ;
           who
           did
           not
           meerly
           determine
           that
           Controversie
           by
           the
           number
           of
           Writers
           on
           their
           side
           before
           them
           ,
           but
           by
           comparing
           the
           opinions
           afterwards
           with
           the
           Rule
           of
           Scriptures
           ;
           and
           in
           this
           regard
           we
           acknowledge
           a
           great
           Reverence
           due
           to
           the
           decrees
           of
           such
           General
           Councils
           as
           that
           was
           .
           Therefore
           next
           to
           the
           Rule
           of
           Faith
           we
           allow
           a
           great
           veneration
           to
           the
           determinations
           of
           lawful
           General
           Councils
           Universally
           received
           ;
           which
           Vincentius
           himself
           pleads
           for
           :
           But
           supposing
           no
           general
           Councils
           or
           such
           which
           are
           not
           allowed
           ,
           or
           received
           for
           such
           ;
           we
           are
           yet
           to
           enquire
           into
           the
           ways
           of
           finding
           out
           Catholick
           tradition
           ,
           which
           may
           interpret
           Scripture
           .
           For
           this
           end
           he
           proposes
           another
           means
           which
           is
           ,
           
             The
             gathering
             together
             the
             opinions
             of
             those
             Fathers
             alone
          
           ;
           
           
             who
             living
             holily
             ,
             wisely
             and
             constantly
             in
             the
             faith
             and
             communion
             of
             the
             Catholick
             Church
             have
             died
             in
             that
             faith
             ,
             or
             else
             for
             it
             .
          
           But
           still
           with
           this
           reserve
           ,
           
             that
             what
             either
             all
             or
             many
             of
             them
             manifestly
             ,
             frequently
             and
             constantly
             ,
             as
             it
             were
             by
             a
             Council
             of
             them
             ,
             have
             confirmed
             by
             their
             receiving
             ,
             holding
             ,
             and
             delivering
             of
             it
             ,
             that
             ought
             to
             be
             held
             for
             undoubted
             ,
             certain
             and
             firm
             ;
             but
             whatsoever
             any
             one
             though
             holy
             and
             learned
             ,
             though
             a
             Bishop
             ,
             confessour
             or
             Martyr
             ,
             hath
             held
             against
             the
             opinion
             of
             others
             that
             ought
             not
             to
             be
             
             looked
             on
             as
             the
             judgement
             of
             the
             Church
             ,
             but
             as
             his
             own
             private
             opinion
             ,
             and
             therefore
             not
             to
             be
             followed
             .
          
           Which
           words
           I
           shall
           not
           examine
           with
           all
           the
           severity
           that
           some
           have
           done
           ,
           for
           then
           the
           proving
           these
           conditions
           to
           have
           been
           observed
           by
           any
           one
           person
           would
           require
           more
           pains
           ,
           and
           be
           less
           capable
           of
           resolution
           than
           the
           matter
           it self
           is
           ;
           but
           I
           say
           ,
           that
           in
           most
           of
           the
           Controversies
           this
           day
           in
           the
           Christian
           world
           ,
           it
           may
           be
           much
           more
           satisfactory
           to
           examine
           the
           merits
           of
           the
           cause
           than
           the
           integrity
           of
           the
           witnesses
           ,
           these
           conditions
           being
           supposed
           .
           And
           yet
           after
           all
           this
           ,
           we
           must
           not
           misunderstand
           him
           ,
           as
           though
           this
           way
           would
           serve
           to
           confute
           all
           heresies
           ;
           For
           he
           tells
           us
           yet
           farther
           .
        
         
           2.
           
           
             This
             course
             can
             only
             hold
             in
             some
             new
             and
             upstart
             heresies
             i.e.
             in
             case
             of
             the
             pretence
             of
             some
             new
             revelation
             when
             men
             pretend
             to
             some
             special
             grace
             without
             humane
             industry
             to
             discover
             some
             divine
             truth
             ,
             not
             known
             before
             ;
             
             but
             in
             case
             of
             ancient
             and
             inveterate
             heresies
             ;
             
             he
             saith
             we
             have
             no
             way
             to
             deal
             with
             them
             ,
             but
             either
             only
             by
             Scripture
             ,
             or
             else
             by
             plain
             decrees
             of
             General
             Councils
             ,
             for
             when
             heresies
             have
             been
             of
             long
             continuance
             ,
             then
             ,
             saith
             he
             ,
             we
             may
             have
             ground
             to
             suspect
             they
             have
             not
             dealt
             fairly
             with
             the
             Testimonies
             
             of
             ancient
             times
             .
          
           And
           thus
           we
           see
           what
           Vincentius
           hath
           offered
           towards
           the
           resolution
           of
           this
           great
           Question
           ,
           
             how
             we
             may
             be
             sure
             of
             the
             certain
             sense
             of
             Scripture
             in
             controverted
             places
          
           ;
           wherein
           is
           nothing
           contained
           but
           what
           we
           are
           willing
           to
           stand
           to
           ;
           and
           very
           far
           from
           the
           least
           supposition
           of
           any
           infallibility
           in
           the
           present
           Guides
           of
           the
           Church
           for
           that
           end
           .
        
         
           Thus
           far
           I
           have
           taken
           the
           pains
           to
           search
           into
           the
           opinion
           of
           the
           Primitive
           Church
           in
           this
           important
           Controversie
           ;
           which
           I
           might
           carry
           yet
           farther
           ,
           if
           it
           were
           at
           all
           needful
           .
           The
           substance
           of
           what
           is
           delivered
           by
           them
           is
           this
           ,
           that
           if
           any
           Controversie
           arise
           in
           the
           Church
           concerning
           the
           sense
           of
           Scripture
           ,
           if
           the
           Persons
           do
           not
           allow
           the
           Scripture
           ,
           then
           we
           are
           to
           proceed
           by
           the
           best
           means
           we
           can
           have
           without
           it
           ,
           viz.
           The
           tradition
           of
           Apostolical
           Churches
           from
           the
           beginning
           ;
           if
           they
           do
           allow
           the
           Scripture
           then
           we
           are
           to
           examine
           and
           compare
           places
           of
           Scripture
           with
           all
           the
           care
           and
           judgement
           that
           may
           be
           .
           If
           after
           all
           this
           ,
           the
           dispute
           still
           continues
           ,
           then
           if
           it
           be
           against
           the
           ancient
           Rule
           of
           Faith
           universally
           received
           ,
           that
           is
           a
           sufficient
           prescription
           against
           any
           opinion
           ;
           if
           not
           against
           the
           Rule
           of
           Faith
           in
           express
           words
           ,
           but
           about
           the
           sense
           of
           it
           ,
           then
           if
           ancient
           General
           Councils
           have
           determined
           it
           which
           had
           greater
           
           opportunities
           of
           knowing
           the
           sense
           of
           the
           Apostolical
           Church
           than
           we
           ,
           it
           is
           reasonable
           we
           should
           yield
           to
           them
           ;
           but
           if
           there
           have
           been
           none
           such
           ,
           then
           the
           unanimous
           consent
           of
           Fathers
           is
           to
           be
           taken
           ,
           so
           it
           be
           in
           some
           late
           and
           upstart
           heresies
           ,
           which
           men
           pretend
           to
           have
           by
           Revelation
           or
           some
           special
           Grace
           of
           God.
           Now
           either
           all
           these
           means
           were
           sufficient
           or
           not
           to
           find
           out
           the
           sense
           of
           Scripture
           ,
           if
           not
           ,
           then
           the
           ancient
           Church
           was
           wholly
           defective
           and
           wanted
           any
           certain
           way
           of
           finding
           out
           the
           sense
           of
           Scripture
           ;
           if
           these
           were
           sufficient
           ,
           then
           there
           is
           no
           necessity
           of
           infallibility
           in
           the
           Guides
           of
           the
           Church
           to
           give
           us
           a
           certain
           sense
           of
           Scripture
           :
           which
           was
           the
           thing
           to
           be
           proved
           .
        
         
           But
           
             N.
             O.
          
           towards
           the
           conclusion
           of
           his
           Book
           produces
           St.
           Augustin
           for
           the
           Churches
           Infallibility
           ,
           
           in
           delivering
           the
           sense
           of
           Scripture
           in
           obscure
           places
           ;
           which
           being
           contrary
           to
           what
           I
           have
           already
           said
           concerning
           him
           ,
           must
           be
           examined
           before
           I
           conclude
           this
           discourse
           about
           the
           sense
           of
           Scripture
           .
        
         
           The
           place
           is
           out
           of
           his
           Answer
           to
           Cresconius
           concerning
           the
           obscure
           point
           of
           Rebaptization
           ;
           in
           these
           words
           ,
           since
           the
           holy
           Scripture
           cannot
           deceive
           ,
           
           let
           whosoever
           is
           in
           fear
           of
           being
           deceived
           by
           the
           obscurity
           of
           this
           Question
           ,
           consult
           the
           same
           Church
           about
           it
           ,
           
           which
           Church
           the
           holy
           Scripture
           doth
           without
           all
           ambiguity
           demonstrate
           .
           And
           before
           ,
           the
           truth
           of
           the
           Holy
           Scriptures
           is
           held
           by
           us
           in
           this
           matter
           ,
           when
           we
           do
           that
           which
           hath
           pleased
           the
           Vniversal
           Church
           ,
           which
           the
           Authority
           of
           the
           Scripture
           does
           commend
           ,
           &c.
           
           All
           which
           is
           false
           and
           said
           to
           no
           purpose
           
             saith
             N.
             O.
          
           if
           the
           Scripture
           be
           not
           clear
           in
           this
           ,
           that
           this
           Church
           can
           determine
           nothing
           in
           such
           important
           contests
           contrary
           to
           the
           verity
           of
           the
           Scriptures
           ,
           and
           that
           we
           ought
           to
           give
           credit
           to
           what
           she
           decides
           ;
           for
           then
           it
           would
           not
           be
           true
           ,
           what
           he
           says
           the
           truth
           of
           the
           same
           Scripture
           in
           this
           matter
           is
           held
           by
           us
           :
           and
           he
           who
           is
           in
           fear
           of
           being
           deceived
           by
           the
           obscurity
           of
           this
           Question
           ,
           is
           no
           way
           relieved
           in
           following
           the
           sentence
           of
           the
           Churth
           .
           
             To
             which
             I
             answer
          
           ,
        
         
           That
           St.
           Augustin
           doth
           not
           suppose
           ,
           that
           men
           cannot
           attain
           to
           any
           certainty
           of
           the
           the
           sense
           of
           Scripture
           in
           this
           matter
           without
           the
           Churches
           Infallibility
           ;
           for
           ,
           he
           saith
           ,
           in
           the
           Chapter
           preceding
           ,
           
             that
             in
             this
             matter
             we
             follow
             the
             most
             certain
             Authority
             of
             Canonical
             Scriptures
          
           ;
           but
           he
           puts
           the
           case
           
             that
             no
             certain
             example
             could
             be
             produced
             out
             of
             Scripture
             ,
          
           then
           he
           saith
           ,
           
             they
             had
             the
             truth
             of
             the
             Scriptures
             when
             they
             do
             that
             which
             pleased
             the
             Vniversal
             Church
             ,
          
           &c.
           
           For
           the
           explaining
           St.
           Augustins
           meaning
           ,
           
           we
           are
           to
           consider
           ,
           that
           there
           were
           two
           Controversies
           then
           on
           foot
           in
           the
           Church
           with
           the
           Donatists
           ,
           the
           one
           concerning
           Rebaptization
           ,
           the
           other
           concerning
           the
           Church
           the
           former
           he
           looks
           upon
           as
           more
           intricate
           and
           obscure
           ,
           by
           reason
           not
           only
           of
           the
           doubtfulness
           of
           Scripture
           ,
           but
           the
           Authority
           of
           about
           seventy
           Bishops
           of
           Africa
           ,
           who
           had
           determined
           for
           it
           ,
           among
           whom
           St.
           Cyprian
           was
           chief
           ,
           which
           we
           see
           in
           all
           his
           disputes
           with
           the
           Donatisis
           on
           this
           subject
           he
           is
           very
           much
           perplexed
           with
           ;
           therefore
           St.
           Augustin
           finding
           that
           Controversie
           very
           troublesome
           ,
           was
           willing
           to
           bring
           it
           to
           that
           issue
           ,
           that
           what
           the
           Catholick
           Church
           after
           so
           much
           discussing
           the
           point
           had
           agreed
           upon
           should
           be
           received
           as
           the
           truth
           .
           By
           this
           means
           the
           dispute
           would
           be
           brought
           to
           that
           other
           Question
           ,
           which
           he
           thought
           much
           more
           easie
           ,
           viz.
           Which
           was
           the
           true
           Church
           ,
           the
           Catholick
           or
           the
           Donatists
           :
           but
           by
           no
           means
           doth
           St.
           Augustin
           hereby
           intend
           to
           make
           the
           Churches
           Authority
           to
           resolve
           all
           doubts
           concernig
           Scriptures
           ;
           but
           he
           thought
           it
           much
           easier
           to
           prove
           by
           Scripture
           which
           was
           the
           true
           Church
           ,
           than
           whether
           rebaptization
           were
           lawful
           or
           not
           .
           And
           accordingly
           his
           very
           next
           words
           are
           ,
           
             but
             if
             you
             doubt
             whether
             the
             Vniversal
             Church
             be
             that
             which
             the
             Scripture
             commends
             ,
             I
             will
             load
             
             you
             with
             many
             and
             most
             manifest
             Testimonies
             of
             Scripture
             to
             that
             end
             .
          
           Which
           is
           the
           design
           of
           his
           Book
           of
           the
           
             Vnity
             of
             the
             Church
          
           :
           wherein
           he
           shews
           ,
           
           
             That
             those
             Testimonies
             of
             Scripture
             which
             speak
             of
             the
             Universality
             of
             the
             Church
             ,
             are
             very
             plain
             and
             clear
             :
             and
             needed
             no
             interpretation
             at
             all
             ,
             that
             in
             this
             case
             we
             are
             not
             to
             regard
             what
             Donatus
             ,
             
             or
             Parmenianus
             ,
             or
             Pontius
             hath
             said
             ;
             for
             neither
             ,
             saith
             he
             ,
             are
             we
             to
             yield
             to
             Catholick
             Bishops
             themselves
             ,
             if
             they
             be
             at
             any
             time
             so
             much
             deceived
             as
             to
             hold
             what
             is
             contrary
             to
             Canonical
             Scriptures
             .
          
           By
           which
           it
           is
           evident
           that
           he
           supposed
           no
           infallibility
           in
           the
           Guides
           of
           the
           Church
           .
           And
           in
           terms
           he
           asserts
           ,
           
           
             that
             the
             Church
             is
             to
             be
             proved
             by
             nothing
             but
             plain
             Scriptures
             ,
             neither
             by
             the
             Authority
             of
             Optatus
             ,
             or
             St.
             Ambrose
             ,
             or
             innumerable
             Bishops
             ,
             nor
             Councils
             ,
             nor
             Miracles
             ,
             nor
             visions
             and
             Revelations
             ,
          
           (
           whatever
           
             N.
             O.
          
           thinks
           of
           them
           )
           now
           St.
           Augustin
           supposing
           there
           was
           much
           less
           ambiguity
           in
           Scripture
           in
           the
           Controversie
           of
           the
           Church
           than
           in
           that
           of
           Rebaptization
           ,
           he
           endeavours
           to
           bring
           them
           to
           a
           resolution
           in
           the
           other
           point
           for
           the
           clearing
           of
           this
           :
           and
           so
           he
           only
           pursues
           the
           method
           laid
           down
           in
           the
           
             Books
             of
             Christian
             Doctrine
          
           ,
           to
           make
           use
           of
           plainer
           places
           of
           Scripture
           to
           give
           light
           to
           the
           darker
           .
           
           And
           when
           they
           were
           convinced
           by
           Scripture
           that
           the
           Catholick
           Church
           was
           the
           true
           Church
           of
           Christ
           ,
           he
           doth
           not
           question
           but
           they
           would
           follow
           that
           which
           was
           the
           sentence
           of
           the
           Catholick
           Church
           .
           But
           here
           lyes
           the
           main
           difficulty
           ,
           
             on
             what
             account
             the
             sentence
             of
             the
             Church
             was
             to
             be
             followed
             ?
          
           In
           order
           to
           the
           resolution
           of
           it
           ,
           we
           must
           take
           notice
           of
           these
           things
           .
        
         
           1.
           
           That
           all
           the
           proofs
           which
           St.
           Augustin
           brings
           for
           the
           Church
           do
           relate
           only
           to
           the
           extent
           and
           Vniversality
           of
           it
           ,
           and
           not
           to
           any
           Infallibility
           that
           is
           promised
           to
           it
           ;
           as
           will
           easily
           appear
           to
           any
           one
           that
           will
           read
           his
           discourses
           on
           that
           subject
           against
           the
           Donatists
           .
        
         
           2.
           
           
             That
             he
             asserts
             no
             infallibility
             in
             the
             highest
             Authority
             of
             the
             Church
             ;
             which
             in
             many
             places
             of
             his
          
           Books
           of
           Baptism
           
             against
             the
          
           Donatists
           
             he
             makes
             to
             be
             a
          
           Plenary
           or
           General
           Council
           ;
           
           whose
           Authority
           ,
           
             he
             saith
          
           ,
           was
           to
           be
           preferred
           before
           that
           of
           St.
           Cyprian
           ,
           or
           any
           particular
           Councils
           either
           in
           his
           time
           ,
           or
           before
           it
           ;
           
             which
             he
             calls
             the
          
           Authority
           and
           decrees
           of
           the
           Vniversal
           Church
           .
           
             So
             that
             we
             see
             he
             resolves
             all
             the
             Authority
             of
             the
             Church
             in
             this
             matter
             into
             that
             of
             a
          
           General
           Council
           :
           
             (
             whether
             that
             of
          
           Arles
           ,
           or
           Nice
           
             is
             not
             to
             my
             purpose
             to
             enquire
             )
             and
             we
             shall
             then
             see
             what
             his
             opinion
             is
             of
             the
             Churches
             infallibility
             by
             that
             which
             he
             delivers
             
             of
          
           General
           Councils
           ;
           
             as
             well
             as
             any
             other
             Church
             Authority
             compared
             with
             the
             Scriptures
             ,
             in
             these
             remarkable
             words
             .
          
           Who
           knows
           not
           that
           the
           sacred
           Canonical
           Scripture
           is
           contained
           within
           its
           certain
           bounds
           ,
           
           and
           is
           so
           far
           to
           be
           preferred
           before
           all
           latter
           writings
           of
           Bishops
           that
           there
           can
           be
           no
           doubt
           or
           dispute
           at
           all
           made
           ,
           whether
           that
           be
           true
           or
           right
           which
           is
           contained
           therein
           ;
           but
           all
           latter
           writings
           of
           Bishops
           which
           have
           been
           or
           are
           written
           ,
           since
           the
           Canon
           of
           Scripture
           hath
           been
           confirmed
           ,
           may
           be
           corrected
           if
           in
           any
           thing
           they
           err
           from
           the
           Truth
           ,
           either
           by
           the
           wiser
           discourse
           of
           any
           more
           skilful
           person
           ,
           or
           the
           weightier
           Authority
           of
           other
           Bishops
           ,
           or
           the
           prudence
           of
           more
           learned
           men
           ,
           or
           by
           Councils
           :
           And
           even
           Councils
           themselves
           that
           are
           Provincial
           yield
           without
           dispute
           to
           those
           which
           are
           General
           ,
           and
           called
           out
           of
           all
           the
           Christian
           World
           ;
           and
           of
           these
           General
           Councils
           the
           former
           are
           often
           amended
           by
           the
           latter
           ,
           when
           by
           some
           farther
           tryal
           of
           things
           that
           which
           was
           shut
           is
           laid
           open
           ,
           and
           that
           which
           was
           hidden
           is
           made
           known
           without
           any
           swelling
           of
           sacrilegious
           pride
           ,
           or
           stifness
           of
           arrogancy
           ,
           or
           contentin
           of
           envy
           ;
           but
           with
           holy
           humility
           ,
           Catholick
           peace
           and
           Christian
           Charity
           .
           
             Can
             any
             one
             that
             reads
             this
             excellent
             Testimony
             of
             St.
          
           Augustin
           
             delivered
             in
             this
             same
             matter
             ,
             
             ever
             imagine
             he
             could
             so
             plainly
             contradict
             himself
             ;
             as
             to
             assert
             the
             Churches
             infallibility
             in
             one
             place
             and
             destroy
             it
             in
             another
             ?
             Would
             he
             assert
          
           that
           all
           Councils
           how
           General
           soever
           may
           be
           amended
           by
           following
           Councils
           ,
           
             and
             yet
             bind
             men
             to
             believe
             that
             the
             decrees
             of
             the
             former
             Councils
             do
             contain
             the
             unalterable
             will
             of
             God
             ?
             A
             lesser
             person
             than
             St.
          
           Augustin
           
             would
             never
             thus
             directly
             contradict
             himself
             ,
             and
             that
             about
             the
             very
             same
             Controversie
             ,
             which
             words
             of
             his
             cannot
             be
             understood
             of
          
           unlawful
           Councils
           ,
           of
           matters
           of
           fact
           or
           practice
           ,
           
             but
             do
             refer
             to
             the
             great
             Question
             then
             in
             debate
             about
             rebaptizing
             Hereticks
             ;
             and
             hereby
             he
             takes
             off
             the
             great
             Plea
             ,
             the
             Donatists
             made
             from
             the
             Authority
             of
             St.
          
           Cyprian
           
             and
             his
             Council
             ,
             which
             they
             continually
             urged
             for
             themselves
             .
          
        
         
           3.
           
           He
           grants
           ,
           that
           
             the
             arguments
             drawn
             from
             the
             Churches
             Authority
             are
             but
             humane
             ,
          
           and
           that
           satisfaction
           is
           to
           be
           taken
           from
           the
           Scriptures
           in
           this
           Controversie
           .
           
           
             For
             mentioning
             the
             obscurity
             of
             this
             Question
             ,
             and
             the
             great
             debates
             that
             had
             been
             about
             it
             before
             the
             Donatists
             time
             among
             great
             and
             good
             men
             ,
             and
             diverse
             resolutions
             of
             Councils
             and
             the
             settlement
             of
             it
             at
             last
             by
             a
             plenary
             Council
             of
             the
             whole
             World
             ;
             but
             lest
             ,
             saith
             he
             ,
             I
             should
             seem
             to
             make
             
             use
             only
             of
             humane
             arguments
             ,
             I
             produce
             certain
             Testimonies
             out
             of
             the
             Gospel
             ,
             by
             which
             ,
             God
             willing
             ,
             I
             demonstrate
             how
             true
             and
             agreeable
             to
             his
             Will
             the
             Doctrine
             and
             practice
             of
             the
             Catholick
             Church
             is
             .
             
          
           And
           else
           where
           he
           appeals
           not
           to
           the
           Judgement
           of
           men
           ,
           but
           to
           the
           Lords
           ballance
           ,
           viz.
           To
           his
           Judgement
           delivered
           in
           Scripture
           ,
           and
           in
           this
           same
           case
           when
           he
           was
           urged
           by
           the
           Authority
           of
           Cyprian
           ,
           
           he
           saith
           ,
           
             There
             are
             no
             Writings
             they
             have
             not
             liberty
             to
             judge
             of
             ,
             but
             those
             of
             Scripture
             ,
             and
             by
             them
             they
             are
             to
             Judge
             of
             all
             others
             ,
             and
             what
             is
             agreeable
             to
             them
             they
             receive
             ,
             what
             is
             not
             they
             reject
             ,
             though
             written
             by
             persons
             of
             never
             so
             great
             Authority
             .
          
           And
           after
           all
           this
           is
           it
           possible
           to
           believe
           that
           St.
           Augustin
           should
           make
           the
           Churches
           decree
           in
           a
           General
           Council
           infallible
           ?
           No
           :
           the
           utmost
           by
           a
           careful
           consideration
           of
           his
           mind
           in
           this
           matter
           that
           I
           can
           find
           ,
           is
           ;
           that
           in
           a
           Question
           of
           so
           doubtful
           and
           obscure
           a
           nature
           as
           that
           was
           ,
           which
           had
           been
           so
           long
           bandied
           in
           the
           Churches
           of
           Africa
           ,
           and
           from
           thence
           spread
           over
           all
           the
           Churches
           of
           the
           Christian
           World
           ,
           it
           was
           a
           reasonable
           thing
           to
           presume
           that
           what
           the
           whole
           Christian
           World
           did
           consent
           in
           was
           the
           truth
           ,
           not
           upon
           the
           account
           of
           infallibility
           ,
           but
           the
           reasonable
           supposition
           that
           all
           the
           Churches
           of
           the
           Christian
           
           World
           ,
           would
           not
           consent
           in
           a
           thing
           repugnant
           to
           any
           Apostolical
           Doctrine
           or
           Tradition
           .
           And
           so
           St.
           Augustins
           meaning
           is
           the
           same
           with
           
             Vincentius
             Lerinensis
          
           as
           to
           the
           Universal
           attestation
           of
           the
           Christian
           Church
           in
           a
           matter
           of
           Tradition
           ;
           being
           declared
           by
           the
           decree
           of
           a
           General
           Council
           ,
           and
           that
           decree
           Universally
           received
           but
           only
           by
           the
           litigant
           parties
           in
           Africa
           .
           To
           which
           purpose
           it
           is
           observable
           that
           he
           so
           often
           appeals
           to
           the
           
             Vniversal
             consent
             of
             Christians
          
           in
           this
           matter
           ;
           
             after
             it
             had
             been
             so
             throughly
             discussed
             and
             considered
             ,
             by
             the
             most
             wise
             and
             disinteressed
             persons
             ,
          
           
           
             and
             that
             consent
             declared
             by
             a
             Plenary
             Council
             before
             himself
             was
             born
             .
          
           
           So
           that
           if
           Authority
           were
           to
           be
           relyed
           upon
           in
           this
           obscure
           Controversie
           ,
           
           he
           saith
           ,
           
           the
           Authority
           of
           the
           Universal
           Church
           was
           to
           be
           preferred
           ,
           
           before
           that
           of
           several
           Councils
           in
           Africa
           ,
           
           of
           the
           Bishops
           and
           particularly
           St.
           Cyprian
           who
           met
           in
           them
           .
           
           And
           whereas
           St.
           Cyprian
           had
           slighted
           Tradition
           in
           this
           matter
           ,
           
           
             Christ
             having
             called
             himself
             Truth
             and
             not
             custom
             ,
          
           
           St.
           Augustin
           replys
           to
           him
           ;
           
             That
             the
             custom
             of
             the
             Church
             having
             been
             always
             so
             and
             continuing
             after
             such
             opposition
             and
             confirmed
             by
             a
             General
             Council
             ,
             and
             after
             examination
             of
             the
             reasons
             and
             Testimonies
             of
             Scripture
             on
             both
             sides
             ,
             it
             may
             be
             now
             said
             ,
             that
             we
             follow
             
             what
             Truth
             hath
             declared
             .
          
           Wherein
           we
           see
           with
           what
           modesty
           and
           upon
           what
           grounds
           he
           declares
           his
           mind
           ,
           which
           at
           last
           comes
           to
           no
           more
           than
           Vincentius
           his
           Rules
           of
           
             Antiquity
             ,
             Vniversality
          
           and
           Consent
           .
           Especially
           in
           such
           a
           matter
           as
           this
           was
           ,
           which
           had
           nothing
           but
           Tradition
           to
           be
           pleaded
           for
           it
           ,
           
             the
             Apostles
          
           ,
           
           
             having
             determined
             nothing
             of
             either
             side
             ,
             in
             their
             Books
             as
             St
             Augustin
          
           himself
           at
           last
           confesses
           in
           this
           matter
           .
           The
           most
           then
           that
           can
           be
           made
           of
           the
           Testimony
           alledged
           out
           of
           St.
           Augustin
           is
           this
           ,
           that
           in
           a
           matter
           of
           so
           doubtful
           and
           obscure
           a
           nature
           wherein
           the
           Apostles
           have
           determined
           nothing
           in
           their
           Writings
           ,
           we
           are
           to
           believe
           that
           to
           be
           the
           truth
           ,
           which
           the
           Universal
           Church
           of
           Christ
           agreed
           in
           those
           times
           ,
           when
           the
           consent
           of
           the
           Universal
           Church
           was
           so
           well
           known
           by
           frequent
           discussion
           of
           the
           case
           and
           coming
           at
           last
           to
           a
           resolution
           in
           a
           General
           Council
           .
           In
           such
           a
           case
           as
           this
           ,
           I
           agree
           to
           what
           St.
           Augustin
           saith
           ,
           and
           think
           a
           man
           very
           much
           relieved
           by
           following
           so
           evident
           a
           consent
           of
           the
           Universal
           Church
           :
           not
           by
           vertue
           of
           any
           infallibility
           ,
           but
           the
           unreasonableness
           of
           believing
           so
           many
           ,
           so
           wise
           ,
           so
           disinteressed
           persons
           should
           be
           deceived
           .
           Let
           the
           same
           evidences
           be
           produced
           for
           the
           consent
           of
           the
           
             Vniversal
             Church
          
           from
           the
           
             Apostolical
             times
          
           in
           the
           matters
           in
           dispute
           between
           
           our
           Church
           and
           that
           of
           Rome
           ,
           and
           the
           Controversie
           of
           Infallibility
           may
           be
           laid
           aside
           ;
           For
           such
           an
           universal
           consent
           of
           the
           Christian
           Church
           I
           look
           upon
           as
           the
           most
           Authentick
           Interpreter
           of
           Holy
           Scripture
           in
           doubtful
           and
           obscure
           places
           .
           But
           let
           them
           never
           think
           to
           fob
           us
           off
           ,
           with
           the
           consent
           of
           the
           
             Roman
             Faction
          
           for
           the
           
             Vniversal
             Church
          
           ,
           nor
           of
           some
           
             latter
             ages
          
           ,
           for
           a
           
             Tradition
             from
             Apostolical
             times
          
           ,
           nor
           of
           a
           
             packed
             Company
             of
             Bishops
          
           for
           a
           
             truly
             General
             Council
          
           .
           And
           thus
           much
           may
           now
           serve
           to
           clear
           that
           important
           Controversie
           about
           the
           sense
           of
           Scripture
           in
           doubtful
           places
           .
        
         
           The
           last
           thing
           to
           be
           considered
           is
           ,
           whether
           the
           same
           arguments
           which
           overthrow
           infallibility
           ,
           
           do
           likewise
           destroy
           all
           Church-Authority
           ?
           For
           this
           is
           by
           
             N.
             O.
          
           frequently
           objected
           against
           me
           ;
           for
           ,
           he
           saith
           ,
           
             thus
             it
             happens
             more
             than
             once
             in
             these
             Principles
             laid
             down
             by
             me
             ,
             that
             in
             100
             forward
             a
             zeal
             in
             demolishing
             the
             one
             ,
          
           viz.
           
             Church
             Infallibility
          
           ,
           
           
             the
             other
             is
             also
             dangerously
             undermined
             ,
          
           viz.
           Church-Authority
           .
           And
           therefore
           out
           of
           his
           singular
           regard
           to
           the
           good
           of
           our
           Church
           ,
           he
           saith
           ,
           
             it
             concerns
             my
             Superior
             to
             look
             to
             it
             ,
             whether
             their
             Churches
             and
             their
             own
             Authority
             suffers
             no
             detriment
             from
             my
             Principles
             ,
          
           and
           ,
           again
           ,
           he
           saith
           ,
           
             my
             Principles
             against
             Infallibility
             conclude
             ,
             the
             
             uselessness
             of
             any
             Ecclesiastical
             Authority
             to
             teach
             men
             ,
             as
             of
             an
             Infallible
             to
             assure
             men
             of
             the
             truth
             of
             those
             things
             ,
             which
             by
             using
             only
             their
             own
             sincere
             endeavour
             they
             may
             know
             without
             them
             .
          
           
           And
           lastly
           ,
           he
           saith
           ,
           
             my
             Principles
             afford
             no
             effectual
             way
             or
             means
             of
             suppressing
             or
             convicting
             any
             Schism
             ,
          
           
           
             Sect
             or
             Heresie
             ,
             or
             reducing
             them
             either
             to
             submission
             of
             judgement
             or
             silence
             .
          
           And
           therefore
           he
           desires
           
             the
             prudent
             to
             consider
             ;
             whether
             the
             Authority
             of
             the
             Church
             of
          
           England
           
             is
             not
             much
             debilitated
             and
             brought
             into
             contempt
             ,
          
           
           
             and
             daily
             like
             to
             wane
             more
             and
             more
             by
             this
             new
             taken
             up
             way
             of
             its
             Defence
             .
          
           My
           Answer
           is
           ,
           that
           I
           have
           carefully
           examined
           and
           searched
           my
           Principles
           and
           find
           no
           such
           Gunpowder
           in
           them
           for
           blowing
           up
           Authority
           either
           of
           Church
           or
           State.
           For
           all
           that
           I
           can
           discover
           ,
           they
           are
           very
           innocent
           and
           harmless
           ;
           and
           if
           all
           other
           mens
           had
           been
           so
           ,
           we
           had
           never
           heard
           so
           much
           talk
           of
           this
           way
           ,
           of
           undermining
           and
           blowing
           up
           .
           But
           is
           it
           not
           a
           pleasant
           thing
           to
           see
           ,
           all
           of
           a
           sudden
           ,
           what
           zeal
           these
           men
           discover
           for
           the
           preservation
           of
           our
           Churches
           Authority
           ?
           Alas
           good
           men
           !
           It
           grieves
           them
           at
           the
           very
           heart
           ,
           to
           see
           the
           Authority
           of
           our
           Church
           weakned
           and
           that
           by
           its
           own
           members
           .
           What
           would
           not
           they
           do
           for
           the
           strengthening
           and
           upholding
           of
           it
           ?
           What
           pity
           it
           is
           ,
           such
           a
           Church
           
           should
           not
           stand
           ,
           whose
           very
           enemies
           take
           such
           care
           for
           its
           preservation
           ;
           And
           are
           so
           ready
           to
           discover
           the
           pl●ts
           of
           its
           own
           children
           against
           it
           ?
           B●t
           to
           be
           ●ure
           ,
           there
           is
           mischief
           intended
           when
           enemies
           discover
           it
           ;
           not
           by
           those
           whom
           they
           accuse
           ,
           but
           by
           the
           honest
           Informers
           ;
           who
           would
           be
           content
           to
           hold
           their
           peace
           ,
           if
           they
           thought
           they
           could
           not
           sow
           mischief
           by
           pretending
           to
           discover
           it
           .
           It
           is
           a
           pretty
           plot
           to
           make
           those
           who
           design
           to
           defend
           our
           Church
           to
           be
           the
           underminers
           of
           it
           ,
           and
           the
           most
           professed
           Enemies
           its
           surest
           Friends
           .
           But
           such
           plots
           are
           too
           fine
           to
           hold
           ,
           and
           too
           thin
           not
           to
           be
           seen
           through
           .
           How
           is
           it
           I
           beseech
           
             N.
             O.
             that
             my
             principles
             undermine
             all
             Church
             Authority
             ?
          
           Have
           I
           any
           where
           made
           the
           Church
           a
           meer
           shadow
           ,
           and
           an
           insignificant
           Cypher
           ,
           a
           Society
           depending
           only
           on
           the
           pleasure
           of
           men
           for
           its
           subsistence
           and
           Authority
           ?
           This
           had
           been
           indeed
           to
           the
           purpose
           ,
           but
           not
           the
           least
           word
           tending
           that
           way
           can
           be
           drawn
           out
           of
           any
           Principles
           of
           mine
           .
           For
           I
           verily
           believe
           that
           the
           Church
           is
           a
           Society
           instituted
           by
           Christ
           himself
           ,
           and
           invested
           with
           Authority
           necessary
           for
           its
           Government
           and
           preservation
           .
           
             But
             though
             I
             cannot
             deny
             such
             an
             Authority
             I
             may
             render
             it
             wholly
             useless
             .
          
           I
           cannot
           conceive
           any
           such
           malignant
           influence
           in
           any
           Principles
           of
           mine
           ,
           but
           if
           there
           be
           ,
           it
           must
           be
           from
           one
           of
           these
           
           things
           .
           1.
           
           Either
           because
           I
           deny
           Infallibility
           in
           the
           Guides
           of
           the
           Church
           .
           Or
           2.
           
           Because
           I
           say
           that
           the
           Scriptures
           are
           plain
           in
           things
           necessary
           to
           salvation
           .
           Or
           3.
           
           Because
           I
           deny
           the
           Authority
           of
           the
           Church
           of
           Rome
           .
           Or
           4.
           
           Because
           I
           am
           not
           for
           such
           an
           effectual
           way
           of
           suppressing
           Sects
           and
           Heresies
           as
           is
           in
           use
           in
           the
           Roman
           Church
           .
           But
           I
           hope
           to
           make
           it
           appear
           that
           none
           of
           these
           do
           in
           the
           least
           tend
           to
           weaken
           ,
           or
           bring
           into
           contempt
           the
           Church
           of
           Engl●nds
           authority
           ,
           nor
           the
           just
           Authority
           of
           any
           Church
           in
           the
           World.
           
        
         
           1.
           
           
             Not
             the
             denial
             of
             Infallibility
          
           .
           This
           
             N.
             O.
          
           seems
           to
           suppose
           to
           be
           the
           very
           Faux
           in
           the
           
             Gunpowder
             Plot
          
           ,
           the
           instrument
           of
           setting
           all
           on
           Fire
           .
           But
           is
           there
           any
           thing
           peculiar
           to
           my
           Principles
           herein
           ?
           Have
           not
           all
           who
           have
           written
           against
           the
           Church
           of
           Rome
           opposed
           the
           pretence
           of
           Infallibility
           ?
           how
           then
           come
           my
           principles
           to
           be
           of
           so
           mischievous
           a
           nature
           above
           others
           ?
           But
           I
           pray
           ,
           Sir
           ,
           are
           Authority
           and
           Infallibility
           all
           one
           in
           your
           account
           ?
           We
           suppose
           that
           Magistrates
           and
           Parents
           ,
           and
           Masters
           have
           all
           of
           them
           an
           unquestionable
           Authority
           but
           I
           never
           heard
           yet
           of
           any
           man
           that
           said
           they
           wre
           infallible
           :
           or
           that
           there
           was
           no
           ground
           to
           obey
           them
           ,
           if
           they
           were
           not
           .
           Why
           may
           we
           not
           then
           allow
           any
           Authority
           belonging
           to
           the
           Governours
           of
           the
           Church
           ,
           and
           yet
           think
           it
           possible
           for
           them
           
           to
           be
           deceived
           ?
           Is
           this
           a
           sufficient
           reason
           for
           any
           man
           to
           cast
           off
           his
           subjection
           to
           his
           Prince
           ,
           because
           it
           's
           possible
           he
           may
           require
           something
           unlawful
           ?
           or
           to
           disobey
           his
           Parents
           ,
           because
           they
           do
           not
           sit
           in
           an
           infallible
           chair
           ?
           or
           to
           slight
           his
           Master
           ,
           because
           he
           is
           not
           Pope
           ?
           These
           are
           strange
           ways
           of
           arguing
           about
           matters
           of
           Religion
           ,
           which
           are
           ridiculous
           in
           any
           other
           case
           .
           If
           the
           possibility
           of
           being
           deceived
           destroys
           no
           other
           Authority
           in
           the
           world
           ,
           why
           should
           it
           do
           that
           of
           the
           Church
           ?
           The
           Magistrate
           does
           not
           lose
           his
           Authority
           though
           we
           say
           we
           are
           to
           obey
           God
           rather
           than
           men
           ,
           and
           consequently
           to
           examine
           whether
           the
           Laws
           of
           men
           are
           not
           repugnant
           to
           the
           Laws
           of
           God
           ,
           which
           implys
           that
           he
           may
           require
           what
           it
           is
           our
           duty
           not
           to
           do
           .
           The
           Authority
           of
           Parents
           is
           not
           destroyed
           ,
           because
           in
           some
           cases
           we
           are
           bound
           to
           disobey
           them
           ,
           when
           they
           command
           men
           to
           destroy
           or
           rise
           up
           in
           arms
           against
           their
           Soveraign
           .
           How
           comes
           it
           then
           to
           pass
           ,
           that
           all
           Church-Authority
           is
           immediately
           gone
           ,
           if
           we
           do
           but
           suppose
           a
           possibility
           of
           errour
           in
           those
           which
           have
           it
           ?
           But
           it
           may
           be
           said
           
             it
             is
             their
             office
             to
             be
             Guides
             ,
             and
             if
             we
             do
             not
             follow
             them
             absolutely
             ,
             we
             renounce
             them
             from
             being
             our
             Guides
             .
          
           To
           which
           I
           answer
           ,
           there
           are
           two
           sorts
           of
           persons
           that
           stand
           in
           need
           of
           Guides
           ,
           the
           blind
           and
           the
           Ignorant
           ;
           the
           blind
           must
           follow
           their
           Guides
           because
           
           of
           an
           incapacity
           of
           seeing
           their
           way
           ,
           the
           Ignorant
           for
           want
           of
           Instruction
           .
           Yet
           neither
           of
           these
           are
           bound
           to
           believe
           their
           Guides
           Infallible
           ,
           and
           to
           follow
           them
           at
           all
           adventures
           .
           For
           even
           the
           blind
           by
           their
           own
           sad
           experience
           of
           frequent
           falling
           into
           ditches
           or
           knocking
           their
           heads
           against
           Posts
           may
           have
           reason
           to
           question
           ,
           if
           not
           the
           skill
           ,
           yet
           the
           sincerity
           of
           their
           Guides
           ,
           and
           though
           they
           must
           have
           some
           ,
           may
           seek
           new
           ones
           .
           The
           ignorant
           follow
           their
           Guides
           only
           upon
           the
           opinion
           of
           their
           skill
           and
           integrity
           ;
           and
           when
           they
           see
           reason
           to
           Question
           these
           ,
           they
           know
           of
           no
           obligation
           to
           follow
           their
           conduct
           over
           rocks
           and
           precipices
           ;
           if
           they
           are
           so
           careless
           of
           their
           own
           welfare
           ,
           others
           are
           not
           bound
           to
           follow
           them
           therein
           .
           But
           we
           are
           not
           to
           presume
           persons
           so
           wholly
           Ignorant
           ,
           but
           they
           have
           some
           general
           Rules
           by
           which
           to
           Judge
           of
           the
           skill
           and
           fidelity
           of
           their
           Guides
           .
           If
           a
           Person
           commits
           himself
           to
           the
           care
           of
           a
           Pilot
           to
           carry
           him
           to
           Constantinople
           because
           of
           his
           ignorance
           of
           the
           Sea
           ,
           should
           this
           man
           still
           rely
           upon
           his
           Authority
           ,
           if
           he
           carried
           him
           to
           find
           out
           the
           North
           West
           passage
           ?
           No
           :
           though
           he
           may
           not
           know
           the
           particular
           Coasts
           so
           well
           ;
           yet
           he
           knows
           the
           East
           and
           West
           ,
           the
           North
           and
           South
           from
           each
           other
           .
           If
           a
           stranger
           should
           take
           a
           Guide
           to
           conduct
           him
           from
           London
           to
           York
           ,
           although
           he
           may
           not
           
           think
           fit
           to
           dispute
           with
           him
           at
           every
           doubtful
           turning
           ,
           yet
           is
           he
           bound
           to
           follow
           him
           when
           he
           travels
           all
           day
           with
           the
           Sun
           in
           his
           face
           ?
           for
           although
           he
           doth
           not
           know
           the
           direct
           road
           ,
           yet
           he
           knows
           that
           he
           is
           to
           go
           Northward
           .
           The
           meaning
           of
           all
           this
           is
           ,
           that
           the
           supposition
           of
           Guides
           in
           Religion
           doth
           depend
           upon
           some
           common
           principles
           of
           Religion
           that
           are
           or
           may
           be
           known
           to
           all
           ,
           and
           some
           precepts
           so
           plain
           that
           every
           Christian
           without
           any
           help
           may
           know
           them
           to
           be
           his
           duty
           ;
           within
           the
           compass
           of
           these
           plain
           and
           known
           duties
           ,
           lyes
           the
           capacity
           of
           persons
           judging
           of
           their
           Guides
           ;
           if
           they
           carry
           them
           out
           of
           this
           beaten
           way
           ,
           they
           have
           no
           reason
           to
           rely
           upon
           them
           in
           other
           things
           :
           if
           they
           keep
           themselves
           carefully
           within
           those
           bounds
           ,
           and
           shew
           great
           integrity
           therein
           ,
           then
           in
           doubtful
           and
           obscure
           things
           they
           may
           with
           more
           safety
           rely
           upon
           them
           .
           But
           if
           they
           tell
           them
           they
           must
           put
           out
           their
           eyes
           to
           follow
           them
           the
           better
           ,
           or
           if
           they
           kindly
           allow
           them
           to
           keep
           their
           eyes
           in
           their
           heads
           ,
           yet
           they
           must
           believe
           them
           against
           their
           eye-sight
           ,
           if
           they
           perswade
           them
           to
           break
           plain
           Commands
           of
           God
           and
           to
           alter
           the
           Institutions
           of
           Christ
           ,
           what
           reason
           can
           there
           be
           that
           any
           should
           commit
           themselves
           to
           the
           absolute
           Conduct
           of
           such
           unfaithful
           Guides
           ?
           And
           this
           is
           not
           to
           destroy
           all
           Authority
           of
           faithful
           Guides
           ,
           for
           they
           may
           be
           
           of
           great
           use
           for
           the
           direction
           of
           unskilful
           persons
           in
           matters
           that
           are
           doubtful
           and
           require
           skill
           to
           resolve
           them
           ,
           but
           it
           is
           only
           to
           suppose
           that
           their
           Authority
           is
           not
           absolute
           nor
           their
           direction
           infallible
           .
           
             But
             if
             we
             take
             away
             this
             Infallible
             direction
             from
             the
             Guides
             of
             the
             Church
             ,
             what
             Authority
             is
             there
             left
             them
             ?
          
           As
           much
           as
           ever
           God
           gave
           them
           ,
           and
           if
           they
           will
           not
           be
           contented
           with
           that
           ,
           we
           cannot
           help
           it
           ;
           and
           that
           it
           may
           appear
           how
           vain
           and
           frivolous
           these
           exceptions
           are
           ,
           I
           shall
           now
           shew
           what
           real
           Authority
           is
           still
           left
           in
           the
           Governours
           of
           the
           Church
           ,
           though
           Infallibility
           be
           taken
           away
           .
           And
           that
           lyes
           in
           three
           things
           .
        
         
           1.
           
           An
           Authority
           of
           inflicting
           censures
           upon
           offenders
           ;
           which
           is
           commonly
           called
           the
           Power
           of
           the
           keys
           ,
           or
           of
           receiving
           into
           and
           excluding
           out
           of
           the
           Communion
           of
           the
           Church
           .
           This
           the
           Church
           was
           invested
           with
           by
           Christ
           himself
           ,
           and
           is
           the
           necessary
           consequence
           of
           the
           being
           and
           institution
           of
           a
           Christian
           Society
           ,
           which
           cannot
           be
           preserved
           in
           its
           purity
           and
           peace
           without
           it
           .
           Which
           Authority
           belongs
           to
           the
           Governours
           of
           the
           Church
           ,
           and
           however
           the
           Church
           in
           some
           respects
           be
           incorporated
           with
           the
           Common-wealth
           in
           a
           Christian
           State
           ,
           yet
           its
           Fundamental
           Rights
           remain
           distinct
           from
           it
           :
           of
           which
           this
           is
           one
           of
           the
           chief
           to
           receive
           into
           and
           
           exclude
           out
           of
           the
           Church
           such
           persons
           which
           ,
           according
           to
           the
           Laws
           of
           a
           Christian
           Society
           ,
           are
           fit
           to
           be
           taken
           in
           or
           shut
           out
           .
        
         
           2.
           
           An
           Authority
           of
           making
           Rules
           and
           Canons
           about
           matters
           of
           order
           and
           decency
           in
           the
           Church
           .
           Not
           meerly
           in
           the
           necessary
           circumstances
           of
           time
           and
           place
           ,
           and
           such
           things
           the
           contrary
           to
           which
           imply
           a
           natural
           indecency
           ;
           but
           in
           continuing
           and
           establishing
           those
           ancient
           rites
           of
           the
           Christian
           Church
           ,
           which
           were
           practised
           in
           the
           early
           times
           of
           Christianity
           ,
           and
           are
           in
           themselves
           of
           an
           indifferent
           nature
           .
           Which
           Authority
           of
           the
           Church
           hath
           been
           not
           only
           asserted
           in
           the
           Articles
           of
           our
           Church
           ,
           but
           strenuously
           defended
           against
           the
           trifling
           objections
           of
           her
           Enemies
           ,
           
           from
           Scripture
           ,
           Antiquity
           and
           Reason
           .
           And
           I
           freely
           grant
           ,
           not
           only
           that
           such
           an
           Authority
           is
           in
           it self
           reasonable
           and
           just
           ;
           but
           that
           in
           such
           matters
           required
           by
           a
           Lawful
           Authority
           (
           such
           as
           that
           of
           our
           Church
           is
           )
           there
           is
           an
           advantage
           on
           the
           side
           of
           Authority
           ,
           against
           a
           scrupulous
           Conscience
           ,
           which
           ought
           to
           over-rule
           the
           practice
           of
           such
           who
           are
           the
           members
           of
           that
           Church
           .
        
         
           3.
           
           An
           Authority
           of
           proposing
           matters
           of
           faith
           and
           directing
           men
           in
           Religion
           .
           Which
           is
           the
           proper
           Authority
           of
           Teachers
           ,
           and
           Guides
           ,
           and
           Instructers
           of
           others
           ;
           which
           may
           be
           done
           several
           ways
           ,
           as
           by
           particular
           
           instruction
           of
           doubtful
           persons
           ,
           who
           are
           bound
           to
           make
           use
           of
           the
           best
           helps
           they
           can
           ,
           among
           which
           that
           of
           their
           Guides
           is
           the
           most
           ready
           and
           useful
           ,
           and
           who
           are
           obliged
           to
           take
           care
           of
           their
           Souls
           ,
           and
           therefore
           to
           give
           the
           most
           faithful
           advice
           and
           Counsel
           to
           them
           .
           Besides
           this
           ,
           there
           is
           a
           publick
           way
           of
           instructing
           by
           discourses
           grounded
           upon
           Scripture
           to
           particular
           congregations
           ,
           assembled
           together
           for
           the
           worship
           of
           God
           in
           places
           set
           apart
           for
           that
           end
           and
           therefore
           called
           Churches
           .
           And
           those
           who
           are
           duly
           appointed
           for
           this
           work
           ,
           and
           ordained
           by
           those
           whose
           office
           is
           to
           ordain
           ,
           viz.
           the
           Bishops
           ,
           have
           an
           Authority
           to
           declare
           what
           the
           mind
           and
           Will
           of
           God
           is
           ,
           contained
           in
           Scripture
           in
           order
           to
           the
           Salvation
           and
           edification
           of
           the
           Souls
           of
           men
           .
           But
           besides
           this
           ,
           we
           may
           consider
           the
           Bishops
           and
           representative
           Clergy
           of
           a
           Church
           as
           met
           together
           for
           reforming
           any
           abuses
           crept
           into
           the
           practice
           of
           Religion
           or
           errours
           in
           Doctrine
           ;
           and
           in
           this
           case
           we
           assert
           that
           such
           a
           Synod
           or
           Convocation
           hath
           the
           power
           and
           Authority
           within
           it self
           (
           especially
           having
           all
           the
           ancient
           rights
           of
           a
           Patriarchal
           Church
           )
           when
           a
           more
           general
           consent
           cannot
           be
           obtained
           to
           publish
           and
           declare
           what
           those
           errours
           &
           abuses
           are
           ,
           &
           to
           do
           as
           much
           as
           in
           them
           lyes
           to
           reform
           them
           ,
           viz.
           by
           requiring
           a
           consent
           to
           such
           propositions
           as
           
           are
           agreed
           upon
           for
           that
           end
           ,
           of
           those
           who
           are
           to
           enjoy
           the
           publick
           offices
           of
           teaching
           and
           instructing
           others
           .
           Not
           to
           the
           end
           that
           all
           those
           propositions
           should
           be
           believed
           as
           Articles
           of
           Faith
           ;
           but
           because
           no
           Reformation
           can
           be
           effected
           ,
           if
           persons
           may
           be
           allowed
           to
           preach
           and
           officiate
           in
           the
           Church
           in
           a
           way
           contrary
           to
           the
           design
           of
           such
           a
           Reformation
           .
        
         
           And
           this
           is
           now
           that
           Authority
           we
           attribute
           to
           the
           Governours
           of
           our
           Church
           ,
           although
           we
           allow
           no
           Infallibility
           to
           them
           .
           And
           herein
           we
           proceed
           in
           a
           due
           mean
           between
           the
           extremes
           of
           robbing
           the
           Church
           of
           all
           Authority
           of
           one
           side
           ;
           and
           advancing
           it
           to
           Infallibility
           on
           the
           other
           .
           But
           we
           cannot
           help
           the
           weakness
           of
           those
           mens
           understanding
           ,
           who
           cannot
           apprehend
           that
           any
           such
           thing
           as
           Authority
           should
           be
           left
           in
           a
           Church
           ,
           if
           we
           deny
           Infallibility
           .
           Other
           diseases
           may
           be
           cured
           ,
           but
           natural
           incapacity
           cannot
           .
        
         
           2.
           
           
             Not
             ,
             the
             making
             Scriptures
             plain
             to
             all
             sober
             enquirers
             in
             matters
             necessary
             to
             Salvation
             .
          
           This
           is
           that
           principle
           which
           
             N.
             O.
          
           makes
           such
           horrible
           out-crys
           about
           ,
           as
           though
           it
           were
           the
           Foundation
           of
           all
           the
           heresies
           and
           Sects
           in
           the
           World.
           This
           ,
           he
           saith
           ,
           
             makes
             all
             Ecclesiastical
             Authority
             useless
             ;
             for
             what
             need
             is
             there
             of
             Bishops
             ,
             Presbyters
             ,
             or
             any
             
             Ecclesiastical
             Pastors
             among
             Protestants
             ,
             as
             to
             the
             office
             of
             teaching
             or
             expounding
             these
             writings
             ,
          
           
           
             if
             these
             in
             all
             necessaries
             are
             clear
             to
             all
             persons
             ,
             who
             desire
             to
             know
             the
             meaning
             of
             them
             :
          
           But
           not
           content
           with
           this
           modest
           charge
           in
           comparison
           ,
           in
           another
           Treatise
           ;
           he
           makes
           this
           the
           very
           heighth
           of
           Fanaticism
           ,
           
           in
           spight
           of
           Mother
           Iuliana
           and
           their
           Legendary
           Saints
           :
           because
           ,
           forsooth
           ,
           
             this
             is
             to
             ground
             all
             our
             Religion
             upon
             our
             own
             fancies
             ,
             enquiring
             into
             the
             true
             sense
             of
          
           divine
           Revelation
           ;
           and
           therefore
           ,
           good
           man
           ,
           seems
           troubled
           at
           it
           ,
           
           
             that
             he
             can
             by
             no
             means
             in
             the
             world
             absolve
             me
             from
             being
             not
             only
             a
             Fanatick
             ,
             but
             a
             Teacher
             of
             Fanaticism
             .
          
           In
           earnest
           ,
           it
           was
           happily
           found
           out
           ,
           to
           return
           this
           heavy
           charge
           back
           upon
           my self
           with
           so
           much
           rage
           and
           violence
           ;
           (
           for
           although
           
             N.
             O.
          
           be
           a
           modest
           man
           ,
           yet
           
             S.
             C.
          
           is
           a
           meer
           fury
           )
           for
           not
           meerly
           Fanaticism
           ,
           
           
             pure
             putid
             Fanaticism
             follows
             from
             this
             principle
             ,
             Fanaticism
             without
             vizard
             or
             disguise
             ,
          
           
           and
           
             all
             this
             demonstratively
             proved
             from
             this
             Principle
             ,
             But
             all
             our
             Church
             is
             immediately
             gone
             with
             it
          
           ;
           Men
           may
           talk
           of
           dangerous
           plots
           for
           undermining
           and
           blowing
           up
           of
           Towns
           and
           Forts
           and
           Parliaments
           ,
           but
           what
           are
           all
           those
           to
           the
           blowing
           up
           a
           whole
           Church
           at
           once
           ?
           For
           since
           that
           Train
           of
           my
           Principles
           hath
           been
           laid
           ,
           nothing
           like
           the
           old
           Church
           
           of
           Engl●nd
           hath
           been
           seen
           .
           It
           is
           true
           ,
           there
           are
           the
           same
           Bishops
           ,
           the
           same
           Authority
           ,
           the
           same
           Liturgy
           and
           Ceremonies
           ,
           the
           same
           ●●●achers
           and
           Officers
           that
           were
           ;
           but
           what
           are
           all
           these
           to
           the
           Church
           of
           England
           ?
           For
           
             from
             hence
             it
             follows
          
           (
           if
           we
           believe
           
             S.
             C.
             )
             that
             the
             ●overnours
             of
             our
             Church
             have
             no
             Authority
             to
             teach
             truth
             ,
          
           
           
             or
             to
             condemn
             er●●urs
             ;
             and
             a●l
             the
             people
             are
             become
             Prophets
             ,
             and
             all
             their
             Articles
             ,
             Constitutions
             and
             Ordinances
             have
             been
             composed
             and
             enjoyned
             by
             an
             usurped
             Authority
             .
          
           Very
           sad
           consequences
           truly
           !
           but
           like
           deep
           plots
           they
           lye
           very
           far
           out
           of
           sight
           .
           For
           to
           my
           understanding
           ,
           not
           one
           of
           these
           dismal
           things
           follows
           any
           more
           from
           my
           Principles
           ,
           than
           from
           proving
           that
           
             S.
             C.
          
           and
           
             N.
             O.
          
           both
           stand
           for
           the
           same
           Person
           .
           Which
           will
           easily
           appear
           to
           any
           one
           ●●e
           that
           will
           but
           consider
           .
           1.
           
           The
           intention
           of
           those
           Principles
           .
           2.
           
           The
           just
           consequence
           of
           them
           .
        
         
           1.
           
           The
           intention
           of
           those
           Principles
           ;
           which
           was
           plainly
           to
           lay
           down
           the
           Foundations
           of
           a
           Christians
           faith
           living
           in
           the
           Communion
           of
           our
           Church
           ;
           (
           which
           is
           expressed
           in
           as
           perspicuous
           terms
           before
           them
           as
           may
           be
           ;
           )
           and
           to
           shew
           that
           the
           Roman
           Churches
           Infallibility
           is
           no
           necessary
           Foundation
           of
           Faith.
           Now
           ,
           this
           being
           the
           design
           of
           those
           Principles
           ,
           to
           what
           purpose
           should
           I
           have
           
           gone
           about
           therein
           ,
           to
           have
           stated
           the
           nature
           and
           bounds
           of
           the
           Authority
           of
           particular
           Churches
           .
           I
           no
           where
           in
           the
           least
           exclude
           the
           use
           of
           all
           means
           and
           due
           helps
           of
           Guides
           and
           others
           for
           the
           understanding
           the
           sense
           of
           Scripture
           ;
           and
           I
           no
           where
           mention
           them
           ;
           because
           my
           business
           was
           only
           about
           the
           Foundation
           of
           Faith
           ,
           and
           whether
           Infallibility
           was
           necessary
           for
           that
           or
           no
           ?
           If
           I
           have
           proved
           it
           was
           not
           ,
           I
           have
           gained
           my
           design
           ;
           for
           then
           those
           who
           deny
           the
           Church
           of
           Romes
           Infallibility
           may
           never
           the
           less
           have
           a
           sure
           Foundation
           ,
           or
           solid
           Principles
           to
           build
           their
           Faith
           upon
           .
           Now
           to
           what
           purpose
           in
           an
           account
           of
           the
           Principles
           of
           Faith
           should
           I
           mention
           those
           things
           ,
           which
           we
           do
           not
           build
           our
           faith
           upon
           ,
           I
           mean
           the
           Authority
           of
           our
           Guides
           ;
           for
           although
           we
           allow
           them
           all
           the
           usefulness
           of
           helps
           ;
           yet
           those
           are
           no
           more
           to
           be
           mentioned
           in
           the
           Principles
           of
           resolving
           Faith
           ,
           than
           Eulids
           Master
           was
           to
           be
           mentioned
           in
           his
           Demonstrations
           .
           For
           although
           he
           might
           learn
           his
           skill
           from
           him
           ;
           yet
           the
           force
           of
           his
           Demonstrations
           did
           not
           depend
           upon
           his
           Authority
           .
           I
           hope
           it
           now
           appears
           ,
           how
           far
           I
           am
           from
           making
           
             Church-Authority
             useless
          
           ;
           but
           I
           still
           say
           our
           Faith
           is
           not
           to
           be
           resolved
           into
           it
           ,
           and
           therefore
           is
           not
           to
           be
           reckoned
           as
           a
           Principle
           or
           Foundation
           of
           Faith.
           To
           that
           end
           it
           is
           sufficient
           to
           prove
           .
           
           that
           men
           in
           the
           due
           use
           of
           means
           ,
           whom
           I
           call
           
             sober
             enquirers
          
           ,
           may
           without
           any
           Infallible
           Church
           ,
           believe
           the
           Scriptures
           ,
           and
           understand
           what
           is
           necessary
           to
           their
           Salvation
           herein
           :
           If
           this
           may
           be
           ,
           then
           I
           say
           it
           follows
           
             (
             Princ.
             15.
          
           )
           that
           there
           can
           be
           no
           necessity
           supposed
           of
           any
           infallible
           Society
           of
           men
           ,
           either
           to
           attest
           or
           explain
           these
           Writings
           ,
           among
           Christians
           .
           Not
           one
           word
           that
           takes
           away
           the
           use
           of
           Authority
           in
           the
           Church
           ,
           but
           only
           of
           Infallibility
           ;
           
             but
             it
             may
             be
             said
             that
             although
             it
             might
             not
             be
             my
             intention
             ,
             yet
             it
             may
             be
             the
             just
             consequence
             of
             the
             Principles
             themselves
          
        
         
           2.
           
           Therefore
           I
           shall
           now
           prove
           that
           no
           consequence
           drawn
           from
           them
           can
           infer
           this
           .
           For
           what
           if
           all
           those
           things
           which
           are
           necessary
           to
           Salvation
           are
           plain
           in
           Scripture
           ,
           to
           all
           that
           sincerely
           endeavour
           to
           understand
           them
           ,
           doth
           it
           hence
           follow
           that
           there
           can
           be
           no
           just
           Authority
           in
           a
           Church
           ,
           no
           use
           of
           Persons
           to
           instruct
           others
           ,
           must
           all
           the
           people
           become
           Prophets
           and
           no
           bounds
           be
           set
           to
           the
           liberty
           of
           Prophesying
           ?
           These
           are
           bad
           consequences
           ;
           but
           the
           comfort
           is
           ,
           they
           are
           not
           true
           .
           If
           I
           should
           say
           that
           the
           necessary
           Rules
           for
           a
           mans
           health
           are
           so
           plainly
           laid
           down
           by
           Hippocrates
           ,
           that
           every
           one
           that
           will
           take
           the
           pains
           may
           understand
           them
           ;
           doth
           this
           make
           the
           whole
           profession
           of
           Physick
           useless
           ,
           or
           license
           
           every
           man
           to
           practise
           Physick
           that
           will
           ,
           or
           make
           it
           needless
           to
           have
           any
           Professours
           in
           that
           faculty
           ?
           When
           the
           Philosophers
           of
           old
           did
           so
           frequently
           inculcate
           that
           the
           necessaries
           for
           life
           were
           few
           and
           easie
           ;
           did
           this
           make
           all
           Political
           Government
           useless
           ,
           and
           give
           every
           man
           power
           to
           do
           what
           he
           pleased
           ?
           Men
           of
           any
           common
           understanding
           would
           distinguish
           between
           the
           necessaries
           of
           life
           and
           civil
           Society
           ;
           so
           would
           any
           one
           but
           
             S.
             C.
          
           or
           
             N.
             O.
          
           of
           the
           necessaries
           to
           Salvation
           ,
           and
           to
           the
           Government
           of
           the
           Church
           ;
           For
           men
           must
           be
           considered
           first
           as
           Christians
           ,
           and
           then
           as
           Christians
           united
           together
           :
           as
           in
           civil
           Societies
           they
           are
           to
           be
           considered
           first
           as
           men
           ,
           and
           then
           as
           Cives
           ;
           to
           say
           ,
           that
           a
           man
           hath
           all
           that
           is
           necessary
           to
           preserve
           his
           life
           as
           a
           man
           ,
           doth
           not
           overthrow
           the
           Constitution
           of
           a
           Society
           ,
           although
           it
           implys
           that
           he
           might
           live
           without
           it
           :
           so
           when
           men
           are
           considered
           barely
           as
           Christians
           no
           more
           ought
           to
           be
           thought
           necessary
           for
           them
           as
           such
           ,
           but
           what
           makes
           them
           capable
           of
           Salvation
           ;
           but
           if
           we
           consider
           them
           as
           joyning
           together
           in
           a
           Christian
           Society
           ,
           then
           many
           other
           things
           are
           necessary
           for
           that
           end
           :
           For
           then
           there
           must
           be
           Authority
           in
           some
           and
           subjection
           in
           others
           ,
           there
           must
           be
           orders
           and
           Constitutions
           ,
           whereby
           all
           must
           be
           kept
           within
           their
           due
           bounds
           ,
           and
           there
           must
           be
           persons
           appointed
           to
           instruct
           
           the
           Ignorant
           ,
           to
           satisfy
           the
           doubting
           ,
           to
           direct
           the
           unskilful
           ,
           and
           to
           help
           the
           weak
           .
           It
           belongs
           to
           such
           a
           Society
           not
           barely
           to
           provide
           for
           necessity
           but
           safety
           ,
           and
           not
           meerly
           the
           safety
           of
           particular
           persons
           but
           of
           it self
           ;
           which
           cannot
           be
           done
           without
           prudent
           orders
           ,
           fixing
           the
           bounds
           of
           mens
           imployments
           ,
           and
           not
           suffering
           every
           pretender
           to
           visions
           and
           Revelations
           to
           set
           up
           for
           a
           new
           Sect
           ,
           or
           which
           is
           all
           one
           a
           new
           Order
           of
           Religious
           men
           .
           How
           comes
           it
           now
           to
           pass
           that
           by
           saying
           that
           men
           ,
           considered
           barely
           as
           Christians
           ,
           may
           understand
           all
           that
           is
           necessary
           to
           their
           Salvation
           ,
           
             I
             do
             overthrow
             all
             Authority
             of
             a
             Church
             and
             make
             all
             men
             Prophets
             ?
          
           Do
           I
           in
           the
           least
           mention
           mens
           teaching
           others
           ,
           or
           being
           able
           themselves
           to
           put
           a
           difference
           ,
           between
           what
           is
           so
           necessary
           and
           what
           not
           ;
           or
           doth
           
             S.
             C.
          
           suppose
           that
           all
           that
           understand
           what
           is
           necessary
           to
           Salvation
           have
           no
           need
           to
           be
           ruled
           and
           governed
           ?
           If
           he
           thinks
           so
           ,
           I
           assure
           him
           I
           am
           quite
           of
           another
           opinion
           ,
           and
           do
           make
           no
           question
           but
           that
           Government
           ought
           to
           be
           preserved
           in
           a
           Church
           ,
           though
           the
           necessaries
           to
           Salvation
           be
           known
           to
           all
           in
           it
           ;
           and
           so
           I
           suppose
           doth
           any
           one
           else
           that
           in
           the
           least
           considers
           what
           he
           says
           .
           By
           this
           we
           see
           ,
           that
           
             S.
             C
             '
             
             s.
          
           recrimination
           of
           Fanaticism
           on
           our
           Church
           ,
           by
           vertue
           of
           this
           principle
           is
           as
           feeble
           as
           the
           Defence
           
           he
           hath
           made
           for
           his
           own
           ,
           of
           which
           he
           may
           hear
           in
           due
           time
           .
           But
           if
           there
           be
           any
           Fanaticism
           in
           this
           principle
           ,
           we
           have
           the
           concurrence
           of
           the
           greatest
           and
           wisest
           persons
           of
           the
           Christian
           Church
           in
           it
           :
           Two
           of
           them
           especially
           have
           in
           terms
           said
           as
           much
           as
           I
           have
           done
           ,
           St.
           Augustin
           in
           his
           Books
           of
           Christian
           Doctrine
           already
           mentioned
           :
           and
           St.
           Chrysostome
           in
           as
           plain
           words
           as
           may
           be
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           
           
             All
             things
             are
             plain
             and
             right
             in
             the
             holy
             Scriptures
             ;
             all
             necessary
             things
             are
             manifest
             .
          
           Let
           
             S.
             C.
          
           now
           charge
           all
           the
           dreadful
           consequences
           of
           this
           principle
           on
           St.
           Chrysostome
           ,
           and
           tell
           him
           that
           he
           destroyed
           all
           Church-Authority
           ,
           and
           laid
           the
           Foundation
           for
           the
           height
           of
           Fanaticism
           ?
           Nay
           S.
           Chrys●stome
           goes
           much
           higher
           than
           I
           do
           ,
           for
           he
           saith
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           &c.
           
           If
           I
           had
           made
           the
           Guides
           of
           the
           Church
           so
           useless
           as
           St.
           Chrysostome
           seems
           to
           do
           in
           these
           words
           what
           passionate
           and
           hideous
           out-crys
           would
           ,
           
             S.
             C.
          
           have
           made
           ?
           And
           by
           this
           let
           the
           skill
           or
           ingenuity
           of
           
             S.
             C.
          
           be
           tryed
           ,
           who
           says
           ,
           
           
             that
             I
             cannot
             find
             out
             one
             single
             short
             sentence
             in
             Antiquity
             to
             support
             the
             main
             pillar
             of
             my
             Religion
             ,
          
           which
           he
           supposes
           this
           principle
           to
           be
           ;
           and
           for
           the
           finding
           out
           the
           sense
           of
           Scripture
           without
           the
           help
           of
           Infallibility
           ,
           
           I
           have
           produced
           more
           out
           of
           Antiquity
           in
           this
           discourse
           ,
           than
           either
           he
           or
           his
           whole
           partie
           will
           be
           able
           to
           Answer
           .
        
         
           3.
           
           Not
           
             the
             denying
             the
             Authority
             of
             the
             Church
             of
             Rome
             .
          
           Which
           I
           must
           do
           till
           I
           see
           some
           better
           proofs
           for
           it
           ,
           than
           I
           have
           ever
           yet
           done
           .
           But
           how
           doth
           this
           ,
           
             destroy
             all
             Authority
             in
             a
             Church
             ?
          
           can
           there
           be
           none
           ,
           but
           what
           is
           derived
           from
           Rome
           ?
           I
           do
           not
           think
           ,
           I
           do
           in
           the
           least
           diminish
           the
           Kings
           Authority
           ,
           by
           denying
           that
           he
           derives
           it
           from
           the
           Cham
           of
           Tartary
           ,
           or
           the
           
             Great
             Mogol
          
           :
           although
           they
           may
           challenge
           the
           Lordship
           of
           the
           whole
           Earth
           to
           themselves
           :
           and
           may
           pretend
           very
           plausible
           reasons
           that
           it
           would
           be
           much
           more
           for
           the
           quiet
           and
           conveniency
           of
           mankind
           to
           be
           all
           under
           one
           universal
           Monarch
           ,
           and
           that
           none
           have
           so
           fair
           a
           pretence
           to
           it
           ,
           as
           they
           that
           have
           challenged
           the
           Right
           of
           it
           to
           themselves
           :
           and
           yet
           for
           all
           this
           ,
           I
           do
           verily
           believe
           the
           King
           hath
           an
           unquestionable
           right
           to
           his
           Kingdom
           ,
           and
           a
           just
           Authority
           over
           all
           his
           subjects
           .
           The
           time
           was
           when
           the
           first
           of
           Genesis
           would
           serve
           to
           prove
           the
           Popes
           title
           ,
           and
           
             the
             Suns
             ruling
             by
             day
          
           was
           thought
           a
           clear
           argument
           for
           his
           supremacy
           ;
           but
           the
           world
           is
           now
           altered
           and
           all
           the
           wit
           and
           subtility
           that
           hath
           been
           since
           used
           hath
           not
           been
           able
           to
           make
           
           good
           that
           crackt
           title
           of
           Universal
           Pastorship
           ,
           which
           the
           Bishops
           of
           Rome
           have
           taken
           to
           themselves
           .
           But
           although
           we
           disown
           the
           Popes
           Authority
           as
           an
           unjust
           usurpation
           ,
           we
           assert
           and
           plead
           for
           the
           Authority
           of
           the
           Church
           and
           the
           Bishops
           who
           are
           placed
           therein
           ,
           who
           derive
           their
           power
           to
           Govern
           the
           Church
           from
           Christ
           and
           not
           from
           the
           Pope
           .
           And
           I
           dare
           appeal
           to
           any
           Person
           ,
           whether
           the
           asserting
           the
           Bishops
           deriving
           their
           Authority
           from
           Christ
           or
           from
           the
           Pope
           ,
           be
           the
           better
           way
           of
           defending
           their
           Power
           ?
           We
           are
           not
           now
           disputing
           what
           Authority
           were
           fit
           to
           be
           entrusted
           in
           the
           Popes
           hands
           ,
           supposing
           all
           other
           differences
           composed
           ,
           and
           that
           things
           were
           in
           the
           same
           State
           wherein
           they
           were
           in
           the
           times
           of
           the
           4.
           
           General
           Councils
           ;
           in
           which
           case
           ,
           it
           ought
           to
           be
           considered
           ,
           how
           far
           it
           might
           be
           convenient
           to
           give
           way
           to
           such
           an
           Authority
           so
           apt
           to
           grow
           extravagant
           ,
           and
           which
           hath
           been
           stretched
           so
           very
           far
           beyond
           what
           the
           Canons
           allowed
           ,
           that
           it
           hath
           challenged
           Infallibility
           to
           it self
           ;
           but
           the
           thing
           at
           present
           under
           debate
           ,
           is
           ,
           whether
           the
           disallowing
           the
           
             Papal
             Hierarchy
          
           doth
           overthrow
           all
           Authority
           in
           the
           Episcopal
           ;
           which
           is
           in
           effect
           to
           ask
           ,
           whether
           there
           be
           any
           other
           power
           besides
           the
           Popes
           in
           the
           Church
           ?
           for
           if
           there
           be
           any
           other
           ,
           the
           denying
           the
           Popes
           Authority
           over
           us
           cannot
           
           in
           the
           least
           diminish
           the
           just
           Authority
           of
           Bishops
           .
        
         
           
             The
             only
             considerable
             Question
             in
             this
             case
             ,
             is
             ,
             whether
             the
             rejecting
             that
          
           Hierarchy
           
             which
             was
             in
             being
             at
             the
             the
             time
             of
             the
             Reformation
             ,
             doth
             not
             make
             way
             for
             the
             peoples
             rejecting
             the
             Authority
             of
             our
             Bishops
             ,
             and
             consequently
             no
             Authority
             in
             the
             Church
             can
             be
             maintained
             ,
             unless
             we
             again
             yield
             to
             the
          
           Papal
           
             Authority
             .
             This
             I
             suppose
             to
             be
          
           N.
           O.
           meaning
           ,
           
           
             when
             he
             tells
             us
          
           by
           Church-Authority
           
             he
             means
          
           that
           Superior
           and
           more
           comprehensive
           Body
           of
           the
           Ecclesiastical
           Hierarchy
           ;
           which
           in
           any
           dissent
           and
           division
           of
           the
           Clergy
           ,
           according
           to
           the
           Church
           Canons
           ought
           to
           be
           obeyed
           .
           And
           any
           particular
           Church
           divided
           from
           this
           more
           universal
           cannot
           with
           the
           least
           pretence
           of
           reason
           challenge
           submission
           from
           her
           subjects
           ,
           since
           she
           her self
           (
           and
           particularly
           the
           Church
           of
           England
           )
           refused
           the
           same
           to
           all
           the
           Authority
           extant
           in
           the
           world
           ,
           when
           she
           separated
           her self
           .
           
             To
             this
             I
             answer
          
           ,
        
         
           That
           the
           Church
           of
           England
           in
           Reforming
           her self
           did
           not
           oppose
           any
           just
           Authority
           then
           extant
           in
           the
           World.
           It
           is
           to
           no
           purpose
           to
           make
           s●ch
           loud
           clamours
           about
           our
           Churches
           refusing
           submission
           to
           all
           the
           Authority
           then
           extant
           in
           the
           World
           ,
           unless
           there
           be
           better
           Evidence
           produced
           for
           it
           ,
           than
           we
           have
           yet
           seen
           .
           For
           it
           is
           very
           well
           known
           
           that
           the
           dispute
           was
           then
           concerning
           the
           Popes
           Supremacy
           over
           our
           Church
           ,
           which
           we
           have
           all
           along
           asserted
           to
           have
           been
           a
           notorious
           encroachment
           upon
           the
           liberties
           of
           our
           Church
           .
           And
           the
           Popes
           usurpations
           were
           〈◊〉
           injurious
           both
           to
           the
           Ecclesiastical
           and
           Civil
           Government
           ,
           that
           those
           who
           adhered
           to
           the
           Religion
           of
           the
           Roman
           Church
           yet
           agreed
           to
           the
           rejecting
           that
           Authority
           which
           he
           challenged
           in
           England
           .
           Which
           is
           sufficiently
           known
           to
           have
           been
           the
           beginning
           of
           the
           Breach
           ,
           between
           the
           two
           Churches
           .
           Afterwards
           ,
           when
           it
           was
           thus
           agreed
           that
           the
           Bishop
           of
           Rome
           had
           no
           such
           Authority
           as
           he
           challenged
           ,
           what
           should
           hinder
           our
           Church
           from
           proceeding
           in
           the
           best
           way
           it
           could
           for
           the
           Reformation
           of
           it self
           ?
           For
           the
           Popes
           Supremacy
           being
           cast
           out
           as
           an
           usurpation
           ,
           our
           Church
           was
           thereby
           declared
           to
           be
           a
           
             Free
             Church
          
           ,
           having
           the
           Power
           of
           Government
           within
           it self
           .
           And
           what
           method
           of
           proceeding
           could
           be
           more
           reasonable
           in
           this
           case
           ,
           than
           by
           the
           advice
           of
           the
           Governours
           of
           the
           Church
           and
           by
           the
           concurrence
           of
           civil
           Authority
           to
           publish
           such
           Rules
           and
           Articles
           ,
           according
           to
           which
           Religion
           was
           to
           be
           professed
           and
           the
           worship
           of
           God
           setled
           in
           England
           ?
           And
           this
           is
           that
           which
           
             N.
             O.
          
           calls
           
             refusing
             submission
             to
             all
             the
             Authority
             then
             extant
             in
             the
             world
          
           ;
           was
           
             all
             the
             Authority
             then
             
             extant
             ,
          
           shut
           up
           in
           the
           Popes
           Breast
           ?
           was
           there
           no
           due
           power
           of
           Governing
           left
           ,
           because
           his
           unjust
           power
           was
           cast
           off
           ,
           and
           that
           first
           by
           Bishops
           ,
           who
           in
           other
           things
           adhered
           to
           the
           Roman
           Church
           ?
           
             But
             they
             proceeded
             farther
             and
             altered
             many
             things
             in
             Religion
             against
             the
             Consent
             of
             the
             more
             Vniversal
             Church
             .
          
           It
           is
           plain
           since
           our
           Church
           was
           declared
           to
           be
           Free
           they
           had
           a
           Liberty
           of
           enquiring
           and
           determining
           things
           fittest
           to
           be
           believed
           and
           practised
           ;
           this
           then
           could
           not
           be
           her
           fault
           .
           
             But
             in
             those
             things
             they
             decreed
             ,
             they
             went
             contrary
             to
             the
             consent
             of
             the
             Vniversal
             Church
             :
          
           Here
           we
           are
           now
           come
           to
           the
           merits
           of
           the
           cause
           ;
           and
           we
           have
           from
           the
           beginning
           of
           the
           Reformation
           defended
           ,
           that
           we
           rejected
           nothing
           but
           innovations
           ,
           and
           Reformed
           nothing
           but
           Abuses
           .
           
             But
             the
             Church
             thought
             otherwise
             of
             them
             .
          
           What
           Church
           I
           pray
           ?
           The
           Primitive
           and
           Apostolical
           ?
           that
           we
           have
           always
           appealed
           to
           and
           offered
           to
           be
           tryed
           by
           .
           The
           truly
           Catholick
           Church
           of
           all
           Ages
           ?
           That
           we
           utterly
           deny
           to
           have
           agreed
           in
           any
           one
           thing
           against
           the
           Church
           of
           England
           .
           But
           the
           plain
           English
           of
           all
           is
           ,
           the
           Church
           of
           Rome
           was
           against
           the
           Church
           of
           England
           ;
           and
           no
           wonder
           ,
           for
           the
           Church
           of
           England
           was
           against
           the
           Church
           of
           Rome
           ;
           but
           we
           know
           of
           no
           Fault
           we
           are
           guilty
           of
           therein
           ;
           nor
           any
           obligation
           of
           submission
           to
           
           the
           Commands
           of
           that
           Church
           .
           And
           
             N.
             O.
          
           doth
           not
           say
           ,
           that
           we
           opposed
           the
           whole
           Church
           ,
           but
           
             the
             more
             Vniversal
             Church
             ,
             i.
             e.
          
           I
           suppose
           the
           greater
           number
           of
           Persons
           at
           that
           time
           .
           But
           doth
           he
           undertake
           to
           make
           this
           good
           ,
           that
           the
           greater
           number
           of
           Christians
           ,
           then
           in
           the
           world
           ,
           did
           oppose
           the
           Church
           of
           England
           ?
           How
           doth
           he
           know
           that
           the
           Eastern
           ,
           Armenian
           ,
           Abyssin
           and
           Greek
           Churches
           did
           agree
           with
           the
           Church
           of
           Rome
           against
           us
           ?
           No
           :
           that
           is
           not
           his
           meaning
           ;
           but
           by
           
             the
             more
             Vniversal
             Church
          
           ,
           he
           fairly
           understands
           no
           more
           but
           the
           Church
           of
           Rome
           .
           And
           that
           we
           did
           oppose
           the
           Doctrine
           and
           practices
           of
           the
           Church
           of
           Rome
           we
           deny
           not
           ;
           but
           we
           utterly
           deny
           that
           to
           be
           the
           
             Catholick
             Church
          
           ;
           or
           that
           we
           opposed
           any
           lawful
           Authority
           in
           denying
           submission
           to
           it
           .
           
             But
             according
             to
             the
             Canons
             of
             the
             Church
             we
             are
             to
             obey
             ,
             in
             any
             dissent
             or
             division
             of
             the
             Clergy
             ,
             the
             Superior
             and
             more
             comprehensive
             Body
             of
             the
             Ecclesiastical
             Hierarchy
             .
          
           What
           he
           means
           by
           this
           ,
           I
           do
           not
           well
           understand
           ,
           either
           it
           must
           be
           the
           Authority
           of
           the
           Pope
           and
           Councils
           of
           the
           Roman
           Church
           ,
           or
           a
           General
           Council
           of
           all
           the
           Catholick
           Church
           .
           For
           the
           first
           ,
           we
           owe
           no
           obedience
           to
           them
           ,
           for
           the
           second
           ,
           there
           was
           no
           such
           thing
           then
           in
           the
           world
           ,
           and
           therefore
           could
           not
           be
           opposed
           .
           And
           
             for
             the
             Canons
             of
             the
             Catholick
             
             Councils
          
           before
           the
           breaches
           of
           Christendom
           ,
           no
           Church
           hath
           been
           more
           guilty
           of
           a
           violation
           of
           them
           ,
           than
           the
           Church
           of
           Rome
           ,
           since
           
             the
             Rules
             of
             the
             Fathers
          
           have
           been
           turned
           into
           
             the
             Royalties
             of
             S.
          
           Peter
           .
           We
           are
           no
           Enemies
           to
           the
           ancient
           Patriarchal
           Government
           of
           the
           Christian
           Church
           ,
           and
           are
           far
           more
           for
           preserving
           the
           Dignity
           of
           it
           ,
           than
           the
           Roman
           Church
           can
           be
           :
           For
           we
           should
           think
           it
           a
           happy
           State
           of
           the
           Christian
           Church
           ,
           if
           all
           the
           Patriarchs
           did
           enjoy
           their
           ancient
           power
           and
           priviledges
           ,
           and
           all
           Christendom
           would
           consent
           to
           a
           truly
           Free
           and
           General
           Council
           ;
           which
           we
           look
           on
           as
           the
           best
           expedient
           on
           earth
           ,
           for
           composing
           the
           differences
           of
           the
           Christian
           World
           ,
           if
           it
           might
           be
           had
           .
           But
           we
           cannot
           endure
           to
           be
           abused
           by
           meer
           names
           of
           titular
           Patriarchs
           ,
           but
           real
           Servants
           and
           Pensionaries
           of
           the
           Popes
           ,
           with
           combinations
           of
           interested
           parties
           instead
           of
           General
           Councils
           ,
           with
           the
           pleasure
           of
           Popes
           instead
           of
           ancient
           Canons
           .
           Let
           them
           reduce
           the
           ancient
           Government
           of
           the
           Church
           within
           its
           due
           bounds
           ;
           let
           the
           Bishop
           of
           Rome
           content
           himself
           with
           the
           priviledges
           he
           then
           en●oyed
           ;
           let
           debates
           be
           free
           and
           Bishops
           assemble
           with
           an
           equal
           proportion
           out
           of
           all
           Churches
           of
           Christendom
           ;
           and
           if
           we
           then
           oppose
           so
           gener●l
           a
           consent
           of
           the
           Christian
           Church
           ,
           let
           them
           charge
           us
           
             with
             not
             submitting
             
             to
             all
             the
             Authority
             extant
             of
             the
             world
             .
          
           But
           since
           ,
           the
           State
           of
           Christendom
           hath
           been
           so
           much
           divided
           ,
           that
           a
           truly
           General
           Council
           is
           next
           to
           an
           impossible
           thing
           ,
           the
           Church
           must
           be
           Reformed
           by
           its
           parts
           ,
           and
           every
           
             Free
             Church
          
           ,
           enjoying
           the
           Rights
           of
           a
           Patriarchal
           See
           ,
           hath
           according
           to
           the
           Canons
           of
           the
           Church
           a
           sufficient
           power
           to
           Reform
           all
           abuses
           within
           it self
           ,
           when
           a
           more
           general
           consent
           cannot
           be
           obtained
           .
           By
           this
           we
           may
           see
           how
           very
           feeble
           this
           charge
           is
           
             of
             destroying
             all
             Church-Authority
          
           by
           
             refusing
             submission
             to
             the
             Roman
             Hierarchy
             :
          
           and
           how
           very
           pityful
           an
           advantage
           can
           from
           hence
           be
           made
           by
           the
           dissenting
           parties
           among
           us
           ,
           who
           decry
           that
           Patriarchal
           and
           ancient
           Government
           as
           Anti-christian
           which
           we
           allow
           as
           Prudent
           and
           Christian.
           But
           of
           the
           difference
           of
           these
           two
           case
           ,
           I
           have
           spoken
           already
           .
        
         
           4.
           
           
             But
             yet
          
           N.
           O.
           saith
           ,
           my
           principles
           afford
           no
           effectual
           way
           or
           means
           in
           this
           Church
           of
           suppressing
           or
           convicting
           any
           Schism
           ,
           
           Sect
           or
           Heresie
           ,
           or
           reducing
           them
           either
           to
           submission
           of
           judgement
           or
           silence
           :
           
             Therefore
             my
             Principles
             are
             dest●●ctive
             to
             all
             Church-Authority
             .
             To
             which
             I
             answer
             ,
          
        
         
           1.
           
           That
           the
           design
           of
           my
           Principles
           was
           to
           lay
           down
           the
           Foundations
           of
           Faith
           ,
           and
           
           not
           
             the
             means
             of
             suppressing
             heresies
          
           .
           If
           I
           had
           laid
           down
           the
           Foundations
           of
           Peace
           and
           left
           all
           Persons
           to
           their
           own
           judgements
           without
           any
           regard
           to
           Authority
           ,
           this
           might
           have
           been
           justly
           objected
           against
           me
           ;
           but
           according
           to
           this
           way
           ,
           it
           might
           have
           been
           objected
           to
           Aristotle
           that
           he
           was
           an
           Enemy
           to
           civil
           Government
           ,
           because
           he
           doth
           not
           lay
           down
           the
           Rules
           of
           it
           in
           his
           Logick
           ,
           or
           that
           Hippocrates
           favoured
           the
           Chymists
           and
           Mountebanks
           ,
           because
           he
           saith
           not
           a
           word
           of
           the
           
             Colledge
             of
             Physitians
          
           .
           If
           I
           had
           said
           any
           thing
           about
           the
           Authority
           of
           particular
           Churches
           ,
           or
           the
           ways
           of
           suppressing
           Sects
           ;
           then
           how
           insultingly
           had
           I
           been
           asked
           ;
           What
           is
           all
           this
           to
           the
           Foundations
           of
           Faith
           ?
           Excellent
           Protestant
           principles
           of
           Faith
           !
           They
           begin
           now
           to
           resolve
           faith
           into
           the
           Authority
           of
           their
           own
           Church
           :
           or
           else
           to
           what
           end
           is
           this
           mentioned
           ,
           where
           nothing
           is
           pretended
           to
           but
           laying
           down
           the
           Foundations
           on
           which
           Protestants
           do
           build
           their
           faith
           ?
           But
           although
           there
           be
           no
           way
           of
           escaping
           impertinent
           objections
           ,
           yet
           it
           is
           some
           satisfaction
           to
           ones
           self
           to
           have
           given
           no
           occasion
           for
           them
           .
        
         
           2.
           
           I
           would
           know
           what
           he
           understands
           by
           his
           
             effectual
             means
             of
             suppressing
             Sects
             or
             Heresies
             .
          
           We
           are
           sure
           the
           meer
           Authority
           of
           their
           Church
           hath
           been
           no
           more
           
             effectual
             
             means
          
           ,
           than
           that
           of
           ours
           hath
           been
           ;
           but
           there
           is
           another
           means
           they
           use
           which
           is
           far
           more
           effectual
           viz.
           the
           Inquisition
           .
           This
           in
           truth
           is
           all
           the
           
             effectual
             means
          
           they
           have
           above
           us
           ;
           but
           God
           keep
           us
           from
           so
           Barbarous
           and
           Diabolical
           a
           means
           of
           suppressing
           Schisms
           ;
           The
           Sanbenits
           have
           not
           more
           pictures
           of
           Devils
           upon
           them
           ,
           than
           the
           Inquisition
           it self
           hath
           of
           their
           Spirit
           in
           it
           ;
           however
           that
           Gracious
           Pope
           Paul
           4.
           attributed
           the
           settling
           of
           it
           in
           Spain
           
             to
             the
             Inspiration
             of
             the
             Holy
             Ghost
          
           ;
           
           not
           that
           Holy
           Ghost
           certainly
           ,
           that
           came
           down
           from
           Heaven
           upon
           the
           Apostles
           ;
           but
           that
           which
           was
           conveyed
           in
           a
           Portmantue
           from
           Rome
           to
           the
           Council
           of
           Trent
           .
           But
           if
           this
           be
           
             the
             effectual
             means
          
           he
           understands
           ,
           I
           hope
           he
           doth
           not
           think
           it
           any
           credit
           to
           the
           Authority
           of
           their
           Church
           ,
           that
           all
           who
           dispute
           it
           must
           endure
           a
           most
           miserable
           life
           or
           a
           most
           cruel
           death
           .
           All
           the
           other
           means
           they
           have
           are
           but
           probable
           ;
           but
           this
           ,
           this
           is
           the
           most
           effectual
           .
           How
           admirably
           do
           Fire
           and
           Faggots
           end
           Controversies
           !
           No
           general
           Council
           signifies
           half
           so
           much
           as
           a
           Court
           of
           Inquisition
           ;
           and
           the
           Pope
           himself
           is
           not
           near
           so
           good
           a
           Judge
           of
           Controversies
           as
           the
           Executioner
           ,
           and
           
             Dic
             Ecclesiae
          
           is
           nothing
           to
           
             take
             him
             Gaoler
          
           .
           These
           have
           been
           the
           kind
           ,
           the
           tender
           ,
           the
           primitive
           ,
           the
           Christian
           means
           of
           suppressing
           Sects
           and
           Heresies
           in
           
           the
           Roman
           Church
           !
           O
           how
           compassionate
           a
           Mother
           is
           that
           Church
           ,
           that
           takes
           her
           froward
           Children
           in
           her
           hands
           to
           dash
           their
           brains
           against
           the
           stones
           !
           
             O
             how
             pleasant
             a
             thing
             it
             is
             for
             Brethren
          
           to
           be
           destroyed
           for
           lack
           of
           
             Vnity
             !
             How
             beautiful
             upon
             the
             7.
             
             Mountains
             are
             the
             Feet
             of
             those
             who
             shed
             the
             Blood
             of
             Hereticks
             !
          
           Never
           were
           there
           two
           men
           had
           a
           more
           Catholick
           Spirit
           ,
           than
           Dioclesian
           and
           
             Bishop
             Bonner
          
           .
           Men
           may
           talk
           to
           the
           worlds
           end
           of
           Councils
           and
           Fathers
           and
           Authority
           of
           the
           Church
           and
           I
           know
           not
           what
           insignificant
           nothings
           ;
           come
           ,
           come
           ,
           there
           is
           but
           one
           
             effectual
             means
          
           ,
           which
           the
           good
           
             Cardinal
             Baronius
          
           suggested
           to
           his
           Holiness
           ,
           
             Arise
             Peter
             ,
             kill
             and
             eat
             .
          
           Let
           the
           Hereticks
           talk
           of
           the
           kind
           and
           merciful
           Spirit
           of
           our
           Saviour
           who
           rebuked
           his
           Disciples
           so
           sharply
           for
           calling
           
             for
             fire
             from
             Heaven
             upon
             the
             Samaritans
             ,
          
           
           and
           told
           them
           
             they
             did
             not
             know
             what
             Spirit
             they
             are
             of
             :
          
           let
           them
           dispute
           never
           so
           much
           against
           the
           cruelty
           and
           unreasonableness
           of
           such
           a
           way
           of
           confuting
           them
           ;
           let
           them
           muster
           up
           never
           so
           many
           sayings
           of
           Fathers
           against
           it
           ;
           yet
           when
           all
           is
           done
           ,
           what
           ever
           becomes
           of
           Christianity
           ,
           it
           was
           truly
           said
           of
           
             Paul
             4.
             that
             the
             Authority
             of
             the
             Roman
             See
             depends
             only
             upon
             the
             office
             of
             the
             Inquisition
             .
          
           And
           that
           we
           may
           think
           ,
           he
           was
           in
           good
           earnest
           when
           he
           said
           it
           ,
           
           Onuphrius
           tells
           us
           it
           was
           part
           of
           the
           speech
           he
           made
           to
           the
           Cardinals
           before
           his
           death
           .
           
           Was
           not
           this
           think
           we
           ,
           a
           true
           Vicar
           of
           Christ
           ?
           a
           man
           of
           an
           Apostolical
           Spirit
           ?
           that
           knew
           the
           most
           
             effectual
             means
          
           of
           suppressing
           heresies
           and
           Schisms
           and
           advancing
           the
           Authority
           of
           the
           Roman
           See.
           And
           that
           we
           may
           not
           think
           their
           opinion
           is
           altered
           in
           this
           matter
           ,
           one
           of
           the
           late
           Consulters
           of
           the
           Inquisition
           hath
           determined
           that
           the
           practice
           of
           the
           Roman
           Church
           in
           the
           office
           of
           the
           Inquisition
           is
           reasonable
           ,
           
           
             pious
             ,
             useful
             ,
             and
             necessary
          
           ;
           Which
           he
           proves
           by
           the
           Testimony
           of
           their
           greatest
           Doctors
           .
           And
           by
           which
           we
           may
           easily
           judge
           what
           
             N.
             O.
          
           and
           his
           Brethren
           think
           to
           be
           the
           most
           
             effectual
             means
             of
             suppressing
             Sects
             and
             Heresies
             ,
          
           with
           the
           want
           of
           which
           we
           are
           contented
           to
           be
           upbraided
           .
           But
           setting
           this
           aside
           we
           have
           as
           many
           reasonable
           means
           ,
           and
           I
           think
           many
           more
           of
           convicting
           dissenters
           ,
           than
           they
           can
           pretend
           to
           ,
           in
           the
           Roman
           Church
           .
        
         
           3.
           
           It
           is
           very
           well
           known
           that
           we
           do
           endeavour
           ,
           as
           much
           as
           lyes
           in
           us
           ,
           to
           reclaim
           all
           Dissenters
           ;
           but
           God
           never
           wrought
           Miracles
           to
           cure
           incorrigible
           persons
           ,
           and
           would
           not
           have
           us
           to
           go
           out
           of
           the
           way
           of
           our
           duty
           to
           suppress
           Sects
           and
           Heresies
           .
           The
           greatest
           severities
           have
           not
           effected
           it
           ,
           (
           which
           made
           one
           of
           the
           Inquisitors
           in
           Italy
           complain
           that
           
           after
           40.
           years
           experience
           ,
           
           wherein
           they
           had
           destroyed
           above
           100000.
           
           Persons
           for
           heresie
           ,
           (
           as
           they
           call
           it
           )
           it
           was
           so
           far
           from
           being
           suppressed
           or
           weakned
           that
           it
           was
           extremly
           strengthened
           and
           increased
           .
           What
           wonder
           is
           it
           then
           ,
           if
           dissenters
           should
           yet
           continue
           among
           us
           ,
           who
           do
           not
           use
           such
           Barbarous
           ways
           of
           stopping
           the
           mouths
           of
           Hereticks
           with
           burning
           lead
           ,
           or
           silencing
           them
           by
           a
           rope
           and
           flames
           .
           But
           we
           recommend
           as
           much
           as
           they
           can
           do
           to
           the
           people
           the
           vertues
           of
           
             Humility
             ,
             Obedience
             ,
             due
             submission
             to
             their
             Spiritual
             Pastors
             and
             Governours
             ,
             and
             that
             they
             ought
             not
             to
             usurp
             their
             office
             ,
             and
             become
             their
             own
             Guides
             :
          
           which
           
             N.
             O.
          
           in
           his
           conclusion
           blames
           us
           for
           not
           doing
           .
           Yet
           we
           do
           not
           exact
           of
           them
           a
           blind
           obedience
           ,
           we
           allow
           them
           to
           understand
           the
           nature
           and
           Doctrine
           of
           Christianity
           ,
           which
           the
           more
           they
           do
           ,
           we
           are
           sure
           they
           will
           be
           so
           much
           the
           better
           Christians
           and
           the
           more
           easily
           Governed
           .
           So
           that
           we
           have
           no
           kind
           of
           Controversie
           about
           Church-Authority
           it self
           but
           what
           it
           is
           ,
           and
           in
           what
           manner
           ,
           and
           by
           whom
           to
           be
           exercised
           ;
           but
           surely
           
             N.
             O.
          
           had
           little
           to
           say
           ,
           when
           from
           laying
           down
           the
           Principles
           of
           Faith
           ,
           he
           charges
           me
           with
           this
           most
           absurd
           consequence
           of
           destroying
           all
           Church-Authority
           .
        
         
           I
           have
           thus
           far
           considered
           the
           main
           
           Foundations
           upon
           which
           
             N.
             O.
          
           proceeds
           in
           opposition
           to
           my
           Principles
           ,
           there
           is
           now
           very
           little
           remaining
           which
           deserves
           any
           Notice
           :
           and
           that
           which
           seems
           to
           do
           it
           as
           about
           Negative
           Articles
           of
           Faith
           ,
           and
           the
           marks
           of
           the
           True
           Church
           I
           shall
           have
           occasion
           to
           handle
           them
           at
           large
           in
           the
           following
           discourse
           .
        
         
           FINIS
           .
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A71070-e200
           
             Ha●●●mull
             .
             hist
             Iesuit
             .
             ordin
             .
             c.
             8.
             
          
           
             S.
             C.
             p.
             79.
             
          
           
             S.
             C.
             p.
             46.
             
          
           
             Roman
             Doctrine
             of
             Repentance
             ,
             &c.
             vindicated
             p.
             19.
             
          
           
             P.
             44.
             
          
           
             P.
             47.
             
          
           
             P.
             ●9
             .
          
           
             Et
             quamvis
             sine
             Sacramento
             Poenitentiae
             per
             se
             ad
             justificationem
             perducere
             peccatorem
             nequeat
             (
             attritio
             )
             ;
             tamen
             cum
             ad
             Dei
             gratiam
             in
             Sacramento
             Poe●ite●tiae
             impetrandam
             disponit
             .
             Concil
             .
             Trident.
             sess
             .
             14.
             c.
             4.
             
          
           
             *
             Si
             quis
             dixerit
             Sacramenta
             novae
             Legis
             non
             continere
             Gratiam
             quam
             significant
             ,
             aut
             gratiam
             ipsam
             non
             ponentibus
             obicem
             non
             conf●rre
             —
             Anathema
             sit
             .
             Sess.
             7.
             
             Can.
             6.
             
          
           
             Si
             quis
             dix●rit
             non
             dari
             gratiam
             per
             hujus
             modi
             Sacramenta
             semper
             &
             omnibus
             ,
             qua●tum
             est
             ex
             parte
             Dei
             ,
             etiamsi
             ritè
             ea
             suscipiant
             ,
             sed
             aliquando
             &
             aliquibus
             ,
             A●athemae
             sit
             .
             Can.
             7.
             
          
           
             Sess.
             14.
             c.
             4.
             
          
           
             P.
             45.
             
          
           
             Melch.
             Cano
             Relect.
             de
             Poenit.
             part
             .
             6.
             p.
             932.
             
          
           
             Morinus
             de
             Poenit.
             Sacramento
             l.
             8.
             c.
             4.
             n.
             27.
             
          
           
             La
             Morale
             de
             Iesuits
             ●●v
             .
             2.
             ch
             .
             2.
             
             ●
             .
             253.
             
          
           
             Layman
             .
             Theol.
             Moral
             .
             l.
             5.
             tract
             .
             6.
             c.
             2.
             sect
             .
             2.
             
          
           
             Tolet.
             Summ
             Cas.
             l.
             3.
             c
             ▪
             4.
             
          
           
             Morinus
             de
             Poenit.
             l.
             8.
             c.
             4.
             n.
             1.
             
          
           
             Lugo
             de
             Poenit.
             disp
             .
             5.
             sect
             .
             9.
             n.
             130
             135.
             
          
           
             O.
             N.
             p.
             45.
             
          
           
             Lugo
             disp
             .
             7.
             sect
             .
             11.
             n.
             201.
             
          
           
             Sect.
             13.
             n.
             263.
             
          
           
             Greg.
             de
             Valent.
             Tom.
             4.
             disp
             .
             7.
             q.
             8.
             pua●
             .
             4.
             sect
             .
             Secundo
             potest
             .
          
           
             Morin
             .
             de
             poenit
             .
             l.
             8.
             c.
             4.
             n.
             15.
             
          
           
             Id.
             ib.
             n.
             26.
             
          
           
             Sacramentorum
             Evangelicorum
             supra
             legaliaa
             praestantiam
             &
             praerogativam
             in
             hoc
             potissimum
             fulgere
             ,
             quod
             Evangelica
             gravissimo
             Contritionis
             ,
             &
             Dilectionis
             Dei
             jugo
             nos
             liberaverint
             .
             Morin
             .
             de
             Poenit.
             l.
             8.
             c.
             4.
             n.
             26.
             
          
           
             Index
             Exp●rg
             :
             Alex.
             7.
             n.
             87.
             88.
             
          
           
             Ribadin
             .
             〈…〉
             l.
             5.
             c.
             ●
             .
          
           
             P.
             38.
             
          
           
             P.
             39.
             
          
           
             P.
             50.
             
          
           
             P.
             40.
             
          
           
             P.
             21.
             
          
           
             P.
             13.
             
          
           
             Sanctissi●●●
             Domini
             N.
             D.
             Innocenti●
             Divina
             Providentia
             Pap●
             .
             10.
             
             Declaratio
             nullitatis
             Articulorum
             Nuperae
             Pacis
             Germaniae
             Religioni
             Catholicae
             ,
             Sedi
             Apostolicae
             ,
             Ecclesiis
             ,
             aliisque
             l●●is
             piis
             ac
             Personis
             ,
             &
             Iuribus
             Ecclesiasticis
             quomodo
             libet
             praejudicialium
             .
             Romae
             ex
             Typographiâ
             Reverend
             .
             Can●●●
             Apostolicae
             .
             
               A.
               D.
            
             1651.
             
          
           
             P.
             312.
             
          
           
             Book
             of
             Hom.
             second
             Tome
             .
             p.
             46.
             
          
           
             P.
             214.
             
          
           
             P.
             19●
             .
          
           
             P.
             30.
             
          
           
             Appeal
             p.
             263.
             
          
           
             Answer
             to
             the
             Gagg
             .
             p.
             319.
             
          
           
             P.
             110.
             
          
           
             Concil
             .
             Trident
             .
             sess
             .
             7.
             can
             .
             9.
             sess
             .
             23.
             can
             .
             4.
             
          
           
             V.
             Vasquez
             .
             in
             3.
             p.
             Thom.
             disp
             .
             137.
             c.
             3.
             n.
             20.
             
          
           
             Vasquez
             .
             in
             3.
             p
             Th.
             disp
             .
             243.
             c.
             1.
             
          
           
             Est.
             in
             Sente●t
             .
             l.
             4.
             disti
             .
             25.
             sect
             .
             3.
             
          
           
             Aug.
             ●l
             .
             2.
             c.
             Epist.
             Pa●●ca
             .
             c.
             13.
             17.
             c.
             Donat.
             l
             1.
             c.
             1.
             l.
             3
             c.
             1●
             .
          
           
             Aug.
             E●ist
             .
             50.
             
             Epist.
             162.
             c.
             c●ss
             .
             l.
             2.
             c.
             11.
             12.
             
          
           
             Co●ex
             Ca●
             .
             Eccles.
             A●ic
             .
             c.
             63.
             
          
           
             Apud
             .
             Ba●samon
             .
             Et
             Zonar
             .
             ●
             .
             71.
             
          
           
             Hallier
             de
             ordi●
             .
             sacris
             .
             p.
             2.
             
             Sect.
             4.
             c.
             5.
             ss
             .
             1.
             n.
             4.
             
          
           
             P.
             2.
             sect
             .
             3.
             c.
             2.
             sect
             .
             5.
             6
             7.
             
          
           
             Sect.
             4.
             c.
             5.
             s●ct
             .
             1.
             
          
           
             To.
             Aquin.
             suppl
             .
             q.
             38.
             art
             .
             2.
             
          
           
             〈…〉
             .
             l.
             4.
             ●●ist
             .
             25.
             q.
             2.
             
          
           
             Mori●
             .
             d●
             Sacris
             Ordi●at
             .
             pa●
             .
             3.
             
             Exercit
             .
             5.
             c.
             1.
             n.
             12
             
          
           
             Exer●it
             .
             5.
             c.
             8.
             n.
             7.
             
          
           
             Extra●
             .
             de
             temp
             .
             〈◊〉
             .
             C.
             quod
             Trasl
             .
          
           
             Morin
             .
             de
             sacris
             ordinat
             .
             part
             .
             1.
             c.
             3.
             4.
             5.
             
          
           
             Leo
             Allatius
             de
             aetat
             :
             Et
             inte●st
             .
             in
             collat
             :
             Ordin
             .
             p.
             5.
             14.
             
             Isaaac
             .
             Habert
             .
             Po●tifical
             .
          
           
             Graec.
             in
             praef
             .
          
           
             Morin
             .
             de
             Sacris
             Ordin
             .
             p.
             1.
             c.
             4.
             
          
        
         
           Notes for div A71070-e9260
           
             §.
             1●
             
          
           
             Of
             the
             Nature
             of
             these
             Answers
             .
          
           
             §.
             2.
             
          
           
             Of
             their
             common
             way
             of
             Answering
             our
             Books
             .
          
           
             §.
             3.
             
          
           
             Of
             their
             Ca●●mnies
             against
             me
             .
          
           
             Mat.
             26.
             65.
             
          
           
             1
             J●h
             4.
             1.
             
          
           
             §.
             4.
             
          
           
             Expo●ing
             Fanaticism
             no
             disservice
             to
             Christianity
             .
          
           
             Dr.
             〈◊〉
             against
             Dr.
             Stilling●●●t
             .
             p.
             11.
             
          
           
             M●●●h
             .
             Ca●
             .
             loc
             .
             T●col
             .
             l.
             11.
             p.
             534.
             
          
           
             Lud.
             Viv.
             a●trad
             .
             〈◊〉
             .
             l.
             5.
             
          
           
             Dr.
             〈◊〉
             Princip
             .
             con●id
             .
             〈◊〉
             .
          
        
         
           Notes for div A71070-e10940
           
             §.
             1.
             
          
           
             The
             insufficiency
             of
             his
             way
             of
             Answering
             .
          
           
             P.
             14.
             
          
           
             St.
             against
             St.
             p.
             14.
             
          
           
             §.
             2.
             
          
           
             No
             contratradiction
             about
             the
             charge
             of
             Idolatry
             .
          
           
             Rational
             Account
             .
             p.
             596
             ,
             606.
             
          
           
             §.
             2.
             
             The
             Sophistical
             cavils
             in
             this
             argument
             .
          
           
             Tit.
             1.
             16.
             
          
           
             §.
             3.
             
             A
             distinct
             answer
             to
             his
             propositions
             .
          
           
             §.
             4.
             
             In
             what
             sense
             the
             Church
             of
             Rome
             is
             owned
             by
             us
             as
             a
             true
             Church
             .
          
           
             Rational
             Account
             .
             p.
             47.
             
          
           
             §.
             5.
             
          
           
             His
             Appendix
             considered
             .
          
           
             Dr.
             St.
             against
             Dr.
             
               St.
               p.
            
             21.
             
          
           
             Roman
             Idolatry
             .
             p.
             55.
             2.
             edi●
             .
          
           
             Isa.
             40
             ▪
             19
             ,
             22.
             
          
           
             Deut.
             4.
             15
             ,
             16.
             
          
           
             〈◊〉
             ▪
             20.
             
          
           
             §
             6.
             
          
           
             The
             second
             contradiction
             Examined
             .
          
           
             〈…〉
             p.
             293.
             
          
           
             P.
             295.
             
          
           
             Arch
             B.
             La●ds
             Conference
             .
             p.
             280.
             
          
           
             P.
             282.
             
          
           
             P.
             285.
             
          
           
             P.
             299.
             
          
           
             Rational
             Account
             .
             p.
             622.
             
          
           
             St.
             against
             St.
             p.
             7.
             
          
           
             P.
             8.
             
          
           
             §.
             7.
             
          
           
             The
             charge
             of
             Fanaticism
             de●ended
             .
          
           
             P.
             8.
             
          
           
             Fanaticism
             of
             Rom.
             Church
             .
             s.
             16.
             p.
             299.
             2.
             
             ●d
             .
          
           
             St.
             against
             St.
             p.
             9.
             
          
           
             1
             King
             19.
             18.
             
          
           
             Rom.
             11.
             3.
             
          
           
             §.
             8.
             
          
           
             No
             contradiction
             in
             the
             charge
             〈◊〉
             divisions
             .
          
           
             Rational
             〈◊〉
             .
             p.
             56.
             
          
           
             Divis.
             of
             the
             Rom.
             Church
             .
             s.
             15.
             
             ●
             397.
             2.
             ed.
             
          
           
             §.
             9.
             
          
           
             The
             Conclusion
             .
             P.
             14.
             
          
           
             P.
             14.
             
          
        
         
           Notes for div A71070-e20390
           
             §.
             1.
             
          
           
             The
             occasion
             of
             annexing
             the
             Principles
             .
          
           
             P.
             483.
             
             ●
             2.
             ed.
             
          
           
             Protestants
             without
             Principles
             ,
             Chap.
             1.
             
          
           
             P.
             17.
             
          
           
             P.
             18.
             
          
           
             P.
             19.
             
          
           
             P.
             20.
             
          
           
             P.
             21.
             
          
           
             P.
             22.
             
          
           
             P.
             23.
             
          
           
             P.
             24.
             
          
           
             P.
             25.
             
          
           
             P.
             42
             ,
             43.
             
          
           
             §.
             2
             ▪
             
          
           
             Or
             the
             notion
             of
             infallibility
             .
          
           
             §.
             3.
             
          
           
             N.
             O●
             .
             concessions
             .
          
           
             Prop.
             2.
             
          
           
             Prop.
             3.
             
          
           
             Prop.
             4.
             
          
           
             Prop.
             10.
             
          
           
             P.
             22.
             
             S.
             15.
             
          
           
             P.
             52.
             
          
           
             P.
             54.
             
          
           
             P.
             56.
             
          
           
             P.
             55.
             
          
           
             Pro●
             .
             27.
             
          
           
             P.
             67.
             
          
           
             P.
             94.
             
          
           
             ●rot
             .
             without
             Princip
             .
             Chap.
             6.
             
          
           
             Guide
             in
             Controv.
             disc
             .
             5.
             chap.
             10.
             
             S.
             134.
             
          
           
             Sect.
             135.
             
          
           
             §
             4.
             
          
           
             
               N.
               O's
            
             .
             Principles
             laid
             down
             .
          
           
             P.
             1●
             .
          
           
             §.
             5.
             
          
           
             
               N.
               O's
            
             .
             exceptions
             answered
             .
          
           
             Prop.
             13.
             
          
           
             P.
             13.
             
          
           
             Ioh.
             20
             ,
             31.
             
          
           
             P.
             13.
             
          
           
             P.
             14.
             
          
           
             Luke
             10.
             31
             ,
             32.
             
          
           
             Mat.
             25.
             29.
             
          
           
             P.
             14.
             
          
           
             Field
             
               of
               the
               Church
            
             l
             ▪
             4.
             ch
             5.
             p.
             350.
             
          
           
             Ch.
             2
             ▪
             
          
           
             Ch.
             5.
             
          
           
             P.
             15.
             
          
           
             Psal.
             25.
             9.
             
          
           
             James
             1.
             5.
             
          
           
             Luke
             11.
             13.
             
          
           
             John
             7.
             17.
             
          
           
             §.
             6.
             
          
           
             
               N.
               O's
            
             .
             Proofs
             of
             Infallibility
             examined
             .
          
           
             §
             7.
             
          
           
             Of
             the
             Arguments
             from
             Scripture
             for
             Infallibility
             .
          
           
             〈◊〉
             .
             25.
             26.
             
          
           
             〈◊〉
             17.
             10.
             11
             ,
             12.
             
             〈…〉
             .
          
           
             Ration
             .
             Account
             .
             p.
             1.
             ch
             .
             8.
             
             Sect.
             2.
             p.
             239.
             
          
           
             Prop.
             16
             ,
          
           
             P.
             27.
             
          
           
             P.
             28
             ,
             29.
             
          
           
             1
             Cor.
             14.
             22.
             
          
           
             Heb.
             2.
             4.
             
          
           
             P.
             29.
             
          
           
             P
             30.
             
          
           
             Prop.
             17.
             
          
           
             P.
             37.
             
          
           
             §.
             8.
             
          
           
             Of
             the
             Argument
             from
             Tradition
             for
             Infallibility
             .
          
           
             P.
             38
             ,
             39.
             
          
           
             B●ll
             de
             Concil
             .
             l.
             2.
             c.
             10.
             
          
           
             Field
             of
             the
             Church
             ,
             
               l.
               4
               c
            
             4.
             
          
           
             Rat.
             Account
             .
             part
             ▪
             3.
             ch
             .
             1.
             
             Sect.
             4.
             p.
             510.
             
          
           
             Rat.
             Acc●unt
             .
             p.
             1.
             ch
             .
             4.
             p.
             101
             ▪
             
          
           
             P
             43.
             
          
           
             P.
             44.
             
          
           
             §
             9.
             
          
           
             Of
             the
             Argument
             for
             Infallibility
             from
             Parity
             of
             Reason
             .
          
           
             Prop.
             13.
             
          
           
             §
             10.
             
          
           
             Of
             the
             Authority
             of
             the
             Guides
             of
             the
             Church
             
          
           
             John
             5.
             36
             ,
             9.
             
          
           
             1
             Cor.
             10.
             15
             
          
           
             1
             Thess.
             5.
             21.
             
          
           
             Acts
             :
             7
             ▪
             11.
             
          
           
             1
             John
             4.
             ●
             
          
           
             Gal.
             1.
             8.
             
          
           
             Jude
             v.
             4.
             
          
           
             Mat.
             24.
             4
             ,
             5.
             23
             
             ▪
             24.
             
          
           
             Acts.
             20.
             29
             
             ▪
             30.
             
          
           
             1
             T●m
             .
             4.
             1
             
          
           
             2
             Thess.
             2.
             3.
             
          
           
             2
             Tim.
             4.
             3
             ,
             4.
             
          
           
             2
             T●ess
             .
             2.
             9
             ,
             ●0
             .
          
           
             Matt.
             15.
             14.
             
          
           
             〈◊〉
             1.
             8.
             
          
           
             ●
             Cor.
             11.
             1.
             
          
           
             2
             Cor.
             1.
             14.
             
          
           
             〈…〉
             .
          
           
             Ba●o●
             
               A.
               D.
               546.
               547
               
               55●
               .
            
             Petav
             dogmat
             .
             Theolog.
             Tom.
             4.
             l
             1.
             c.
             18
             
          
           
             Petr.
             de
             Marca
             ,
             dis●rt
             .
             de
             Vigilii
             decr●to
             .
          
           
             Bell.
             de
             Rom.
             Pon●it
             .
             l.
             4.
             c.
             3.
             
          
           
             B●lla●m
             .
             de
             Concil
             .
             Auctor
             .
             2.
             c.
             12.
             
          
           
             Concil
             .
             Constat
             .
             3.
             
             Act.
             13.
             
          
           
             Can.
             lo●
             .
             Theol.
             l.
             6.
             c.
             8.
             
          
           
             Francise
             .
             Toa●●ens
             .
             de
             6.
             7.
             8.
             
             Synod
             .
             Flor.
             
               A.
               D.
            
             1551.
             
          
           
             P.
             11.
             12.
             
          
           
             P.
             14.
             
          
           
             P.
             24.
             
          
           
             〈◊〉
             .
             
               Allocutio
               3.
               
               Hadriani
            
             2.
             ad
             Co●c
             .
             Ro.
             Tom
             8.
             
          
           
             Conc.
             Gen.
             
               ●d
               Lu●
            
             .
             Par.
             1671.
             
             P.
             1●
             91.
             
          
           
             Baron
             .
             
               A.
               D.
            
             681.
             n.
             29.
             
          
           
             Francis.
             Combesis
             Historia
             h●res
             .
             Monotheli●●r
             .
             c.
             2.
             
          
           
             Alex
             7.
             
             Index
             Expu●g●tor
             .
             p.
             277.
             
          
           
             Bellarm.
             de
             Rom.
             Pontifice
             l.
             4.
             c.
             11.
             
          
           
             Petav
             dogmat
             .
             Theol.
             l.
             1.
             c.
             21.
             s.
             11
             
          
           
             Bal●zius
             de
             vi
             â
             Petri
             Marcae
             p.
             28.
             29.
             
          
           
             Petav.
             ib.
             ●ect
             .
             13.
             
          
           
             Combesis
             .
             c.
             2.
             sect
             .
             3.
             
          
           
             Tab●lae
             su●●rag
             .
             p.
             130.
             
          
           
             Iacob
             .
             de
             Vitriaco
             hist.
             Orient
             .
             Cap.
             77.
             
          
           
             Bellonii
             Obser
             .
             l.
             1.
             c.
             35.
             
          
           
             Article
             21.
             
          
           
             Articl
             .
             3.
             
          
           
             Concil
             .
             Lateran
             .
             A.
             D.
             15
             16.
             s●ct
             .
             11.
             
          
           
             §.
             11.
             
             Of
             the
             s●nse
             of
             Scripture
             .
          
           
             P.
             37.
             
          
           
             P.
             6.
             14.
             
          
           
             P.
             47.
             
          
           
             Ephes.
             4.
             11
             ,
             13
             ,
             14.
             
          
           
             2
             Pet.
             3.
             16.
             
          
           
             P.
             67.
             
          
           
             2
             Pet
             3.
             17
             ,
             18.
             
          
           
             §
             12.
             
             Of
             a
             Judge
             of
             Controver●●es
             .
          
           
             §13
             .
             The
             way
             used
             in
             the
             Primitive
             Church
             f●r
             finding
             the
             sense
             of
             Scripture
             
          
           
             〈…〉
             .
             ●6
             .
             sect
             .
             2.
             3.
             
          
           
             〈…〉
             
          
           
             〈…〉
             
          
           
             C.
             29.
             
             L.
             3.
             c.
             11.
             
          
           
             Epipha●
             .
             hae●
             .
             42.
             
          
           
             Iren
             l.
             3.
             c.
             11.
             
          
           
             T●rtull
             .
             de
             praecip
             haeret
             .
             c.
             38.
             
          
           
             Eus.
             b.
             hist.
             Eccl●s
             l.
             4.
             c.
             29.
             
          
           
             〈◊〉
             l.
             1.
             c.
             1.
             
          
           
             Iren.
             l.
             1.
             c.
             1.
             
          
           
             Tertull.
             de
             praescrip
             .
             haeret
             .
             c.
             39.
             
          
           
             Pet.
             Scrive
             i●
             fragmata
             ●●
             Tragicorum
             .
             p.
             187.
             
          
           
             Isidor
             :
             Or●gin
             .
             l.
             r.
             c.
             38.
             
          
           
             Iren.
             l.
             2.
             c.
             46.
             
          
           
             Iren.
             l.
             1.
             c.
             1.
             
          
           
             C.
             2.
             
          
           
             C.
             3.
             
          
           
             L.
             3.
             c.
             1.
             
          
           
             C.
             2.
             
          
           
             C.
             3.
             
          
           
             C.
             4.
             
          
           
             L.
             1.
             6.
             2.
             
          
           
             L.
             4.
             
             Praebat
             .
          
           
             L.
             5.
             
             Praehat
             .
          
           
             Tertull.
             de
             praescript
             haeret
             .
             c.
             8.
             
          
           
             C.
             9.
             
          
           
             C.
             10
             
          
           
             C.
             13.
             
          
           
             C.
             14
             
          
           
             C.
             16.
             
          
           
             C.
             17.
             
          
           
             C.
             18.
             
          
           
             C.
             19.
             
          
           
             C.
             20.
             
          
           
             C.
             21.
             
          
           
             22.
             
          
           
             C.
             23.
             
          
           
             C.
             24.
             
          
           
             C.
             25.
             
          
           
             C.
             26.
             
          
           
             C.
             27.
             
          
           
             C.
             28.
             
          
           
             C.
             29.
             
          
           
             C.
             30.
             
          
           
             C.
             32.
             
          
           
             C.
             33.
             
          
           
             C.
             36.
             
          
           
             C.
             37.
             
          
           
             T●rtull
             .
             c.
             Mar.
             l.
             1.
             c.
             2.
             
          
           
             C.
             4.
             5
             ,
             6.
             
          
           
             C.
             11.
             12.
             
          
           
             L.
             3.
             c.
             5.
             
          
           
             C.
             8.
             9.
             
          
           
             L.
             4
             ▪
             c.
             4
             
          
           
             C.
             5.
             
          
           
             C.
             7
             
               &
               ●●
            
          
           
             Tertull.
             adversus
             Hermog
             .
             c.
             19.
             
          
           
             C.
             20.
             21.
             
          
           
             C.
             22.
             
          
           
             T●rtull
             .
             adversus
             Prax●am
             .
             c.
             20.
             
          
           
             Clem.
             Ale●
             and.
             Stro●
             .
             ●
             .
          
           
             Cyprian
             .
             Epist
             .
             74.
             
          
           
             Firmil
             .
             inter
             e●pas
             Cyprian
             75.
             
          
           
             Baron
             .
             Annal
             .
             ad
             
               A.
               D.
            
             258.
             n.
             36.
             n.
             52.
             
          
           
             Euseb.
             ●
             .
             l.
             7.
             c.
             5.
             
          
           
             Concil
             .
             Arelat
             .
             1.
             c.
             8.
             
          
           
             〈…〉
             2.
             c.
             16.
             17.
             
          
           
             Aug.
             de
             haer●s
             .
             cap.
             44.
             
          
           
             G●●ad
             .
             de
             E●cl●s
             d●gmat
             .
             c.
             52.
             
          
           
             Ba●il
             Epist.
             Ca●
             .
             1.
             ad
             ●●●●●loch
             .
          
           
             Concil
             La●di●ea
             .
             c.
             7
             ▪
             8.
             
          
           
             Baron
             .
             Annal
             .
             Tom.
             4.
             in
             Append.
             
          
           
             〈…〉
             .
             65.
             
             〈◊〉
             Eccles●
             .
             ●istor
             .
             l.
             5.
             c.
             28.
             
          
           
             〈…〉
             b.
             l.
             7.
             c.
             30.
             
          
           
             Epipha●
             .
             haeres
             .
             64.
             
             Sect.
             5.
             
          
           
             Sect.
             6.
             
          
           
             Athans
             .
             Co●t
             .
             〈◊〉
             Orat.
             1.
             p.
             287.
             
          
           
             Atha
             .
             Co●●
             .
             A●a●
             .
             〈…〉
             .
             p.
             116.
             &c.
             
          
           
             Eph
             4
             16.
             
          
           
             〈…〉
             c.
             〈◊〉
             .
             p.
             549.
             
          
           
             Ath●●
             O●at
             .
             1.
             
             C.
             Arian
             .
             ad
             Ad
             ●ph
             .
             C.
             Paul.
             Samosat
             .
             cp
             .
             ad
             S●rapi
             .
          
           
             H●ar
             .
             de
             T●ait
             .
             l.
             1.
             
          
           
             Hilar.
             l.
             9.
             
          
           
             〈…〉
             69.
             
             ●
             50.
             
          
           
             Co●cil
             .
             Gen●ral
             .
             Tom.
             2.
             p.
             84.
             
          
           
             Greg.
             Nazia●
             Ep.
             ●5
             .
          
           
             Bellar.
             de
             Co●cil
             .
             Author
             .
             l.
             2.
             c.
             7.
             
          
           
             August
             .
             C.
             Maxim.
             l.
             3.
             c.
             14.
             
          
           
             Aug.
             de
             Doctri
             .
             Christia●
             l.
             1.
             c.
             35
             ,
             36.
             
          
           
             L.
             2.
             
             ●
             .
             7.
             
          
           
             L.
             2.
             c
             9.
             
          
           
             Ib.
             
          
           
             L.
             3.
             c.
             26.
             
          
           
             L.
             2.
             c.
             6.
             
          
           
             L
             2.
             c.
             10.
             
          
           
             C.
             11.
             
          
           
             L.
             3.
             c.
             4.
             
          
           
             L.
             3.
             c.
             5.
             
          
           
             C.
             9.
             
          
           
             c.
             15
             ,
             16.
             
          
           
             L.
             3.
             c.
             26.
             
          
           
             L.
             3.
             c.
             28.
             
          
           
             Vincent
             .
             Lerin
             .
             Commonitor
             .
             p.
             4.
             
          
           
             Commonit
             .
             1.
             c.
             39.
             ●●
             
          
           
             Commonit
             .
             2.
             c.
             〈◊〉
             .
          
           
             Vincent
             .
             Commonit
             .
             1.
             a●
             .
             26.
             ad
             35.
             
          
           
             Petav.
             Dogm
             .
             Theol
             Tom.
             2.
             in
             praefat
             .
          
           
             L.
             1.
             c.
             8.
             sect
             .
             2.
             
          
           
             Hier.
             A
             o●
             .
             2.
             c.
             Russi●
             1.
             
          
           
             C.
             39.
             
          
           
             C.
             37.
             
          
           
             C.
             39.
             
          
           
             §.
             14.
             
             S.
             Augustins
             Testimo●●
             examined
             p.
             85.
             
          
           
             Aug.
             c.
             Cresco●
             .
             l.
             1.
             c.
             33.
             
          
           
             Aug.
             de
             unit
             .
             Eccles.
             c.
             4.
             5
             ,
             19.
             
          
           
             C.
             10.
             
          
           
             C.
             16.
             
          
           
             Aug.
             de
             Baptis
             .
             c.
             Donat
             .
             l
             2.
             c.
             1.
             c.
             9.
             l.
             4.
             c.
             6.
             l.
             2.
             c.
             4.
             l.
             3.
             c.
             10.
             l.
             6.
             c.
             2.
             
          
           
             De
             Bapt
             ●
             Do●at
             .
             l.
             2
             c.
             3
             :
          
           
             De
             Bapt.
             l.
             3.
             c.
             4.
             
          
           
             De
             Baptis
             .
             l.
             2.
             c.
             14.
             
          
           
             C.
             C●e●cor
             .
             l.
             2.
             c.
             31.
             32.
             
          
           
             C.
             Cr●s●on
             .
             Io.
             de
             Bapt.
             
          
           
             C.
             Do●at
             .
          
           
             L.
             1.
             c.
             18.
             
          
           
             L.
             2.
             c.
             9.
             
          
           
             L.
             3.
             c.
             10.
             
          
           
             L.
             4.
             c.
             6
             ,
             7
             
          
           
             L.
             5.
             c.
             4
             
          
           
             L.
             6.
             c.
             2.
             
          
           
             L.
             4.
             c.
             7.
             
          
           
             De
             Bapt.
             ●
             .
             Donat.
             l.
             5.
             c.
             23.
             
          
           
             §.
             15.
             
             Of
             Church
             Authority
             .
          
           
             P.
             50.
             
          
           
             P.
             84.
             
          
           
             P.
             98.
             
          
           
             P.
             99.
             
          
           
             Art.
             20.
             
          
           
             P.
             15.
             
          
           
             Fanaticism
             Fanatically
             imputed
             to
             the
             Roman
             Church
             .
             p.
             93.
             
          
           
             P.
             96.
             
          
           
             P.
             92.
             
          
           
             P.
             89.
             
          
           
             P.
             99.
             
          
           
             Chrysost.
             in
             2.
             
             〈◊〉
             Thess.
             Hom.
             3.
             
          
           
             S.
             C.
             p.
             117.
             
          
           
             Praeface
             to
             Principles
             considered
             .
          
           
             P.
             ●98
             .
          
           
             Iacob
             Simanca
             Enchir
             .
             judic
             ▪
             viol
             .
             Relig.
             Tit.
             68.
             n.
             18.
             
          
           
             Luke
             9.
             55.
             
          
           
             Onuphr
             .
             vit
             .
             Pauli
             4.
             
          
           
             Del.
             bere
             de
             officio
             Inquisit
             .
             part
             .
             1.
             dub
             .
             162.
             
             Petit.
             5.
             n.
             8.
             
          
           
             Ger.
             ●usdragi
             Epistol
             .
             ad
             Cardinal
             .
             Pisan.