A Discourse concerning a guide in matters of faith with respect especially to the Romish pretence of the necessity of such a one as is infallible.
         Tenison, Thomas, 1636-1715.
      
       
         
           1683
        
      
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             A Discourse concerning a guide in matters of faith with respect especially to the Romish pretence of the necessity of such a one as is infallible.
             Tenison, Thomas, 1636-1715.
          
           [6], 43 p.
           
             Printed for Ben. Tooke ... and F. Gardiner ...,
             London :
             1683.
          
           
             Other eds. show author's name on t.p.
             Advertisement: 1 sheet bound before t.p.
             Running title: Of a guide in matters of faith.
             Errata: prelim. p. [6]
             Reproduction of original in the Union Theological Seminary Library, New York.
             Includes bibliographical references.
          
        
      
    
     
       
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         eng
      
       
         
           Catholic Church -- Controversial literature.
           Popes -- Infallibility.
           Faith.
        
      
    
     
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           BOOKS
           Printed
           for
           
             Fincham
             Gardiner
          
           .
        
         
           
             1.
             
             A
             Perswasive
             to
             Communion
             with
             the
             Church
             of
             England
             .
          
           
             2.
             
             A
             Resolution
             of
             some
             Cases
             of
             Conscience
             which
             respect
             Church-Communion
             .
          
           
             3.
             
             The
             Case
             of
             Indifferent
             things
             used
             in
             the
             Worship
             of
             God
             ,
             proposed
             and
             Stated
             ,
             by
             considering
             these
             Questions
             ,
             &c.
             
          
           
             4.
             
             A
             Discourse
             about
             Edification
             .
          
           
             5.
             
             The
             Resolution
             of
             this
             Case
             of
             Conscience
             ,
             
               Whether
               the
               Church
               of
            
             Englands
             
               Symbolizing
               so
               far
               as
               it
               doth
               with
               the
               Church
               of
            
             Rome
             ,
             
               makes
               it
               unlawful
               to
               hold
               Communion
               with
               the
               Church
               of
            
             England
             ?
          
           
             6.
             
             A
             Letter
             to
             Anonymus
             ,
             in
             answer
             to
             his
             three
             Letters
             to
             Dr.
             Sherlock
             about
             Church-Communion
             .
          
           
             7.
             
             Certain
             Cases
             of
             Conscience
             resolved
             ,
             concerning
             the
             Lawfulness
             of
             joyning
             with
             Forms
             of
             Prayer
             in
             Publick
             Worship
             .
             In
             two
             Parts
             .
          
           
             8.
             
             The
             Case
             of
             mixt
             Communion
             :
             Whether
             it
             be
             Lawful
             to
             Separate
             from
             a
             Church
             upon
             the
             account
             of
             promiscuous
             Congregations
             and
             mixt
             Communions
             ?
          
           
             9.
             
             An
             Answer
             to
             Dissenters
             Objections
             against
             the
             Common
             Prayers
             ,
             and
             some
             other
             parts
             of
             Divine
             Service
             prescribed
             in
             the
             Liturgy
             of
             the
             Church
             of
             England
             .
          
           
             10.
             
             The
             Case
             of
             Kneeling
             at
             the
             Holy
             Sacrament
             stated
             and
             resolved
             ,
             &c.
             
             In
             two
             Parts
             .
          
           
             11.
             
             A
             Discourse
             of
             Profiting
             by
             Sermons
             ,
             and
             of
             going
             to
             hear
             where
             Men
             think
             they
             can
             profit
             most
             .
          
           
             12.
             
             A
             serious
             Exhortation
             ,
             with
             some
             important
             Advices
             relating
             to
             the
             late
             Cases
             about
             Conformity
             ,
             recommended
             to
             the
             present
             Dissenters
             from
             the
             Church
             of
             England
             .
          
           
             13.
             
             An
             Argument
             to
             Union
             ;
             taken
             from
             the
             true
             interest
             of
             those
             Dissenters
             in
             England
             who
             profess
             and
             call
             themselves
             Protestants
             .
          
           
             14.
             
             Some
             Considerations
             about
             the
             Case
             of
             Scandal
             ,
             or
             giving
             Offence
             to
             the
             Weak
             Brethren
             .
          
           
             15.
             
             The
             Case
             of
             Infant-Baptism
             ,
             in
             Five
             Questions
             ,
             &c.
             
          
           
             16.
             
             The
             Charge
             of
             Scandal
             ,
             and
             giving
             Offence
             by
             Conformity
             ,
             Refelled
             ,
             and
             Reflected
             back
             upon
             Separation
             ,
             &c.
             
          
           
             1.
             
             A
             Discourse
             about
             the
             charge
             of
             Novelty
             upon
             the
             Reformed
             Church
             of
             England
             ,
             made
             by
             the
             Papists
             asking
             of
             us
             the
             Question
             ,
             Where
             was
             our
             Religion
             before
             Luther
             ?
          
           
             2.
             
             A
             Discourse
             about
             Tradition
             ,
             shewing
             what
             is
             meant
             by
             it
             ,
             and
             what
             Tradition
             is
             to
             be
             received
             ,
             and
             what
             Tradition
             is
             to
             be
             rejected
             .
          
           
             3.
             
             The
             Difference
             of
             the
             Case
             between
             the
             Separation
             of
             Protestants
             from
             the
             Church
             of
             Rome
             ,
             and
             the
             Separation
             of
             Dissenters
             from
             the
             Church
             of
             England
             .
          
           
             4.
             
             The
             Protestant
             Resolution
             of
             Faith
             ,
             &c.
             
          
        
      
       
         
         
           A
           DISCOURSE
           Concerning
           a
           GUIDE
           IN
           Matters
           of
           Faith
           ;
           With
           respect
           ,
           especially
           ,
           to
           the
           ROMISH
           pretence
           of
           the
           necessity
           of
           such
           a
           one
           as
           is
           infallible
           .
        
         
           LONDON
           ,
           Printed
           for
           
             Ben.
             Tooke
          
           at
           the
           Ship
           in
           St.
           
           Paul's
           Church-yard
           ,
           and
           
             F.
             Gardiner
          
           at
           the
           White-horse
           in
           Ludgate-street
           .
           1683.
           
        
      
    
     
       
         
         
         
           THE
           CONTENTS
           .
        
         
           
             THE
             Question
             ,
             Whether
             a
             Man
             ,
             without
             submitting
             his
             judgment
             to
             an
             infallible
             Guide
             on
             Earth
             ,
             may
             arrive
             at
             certainty
             in
             Matters
             of
             Faith.
             p.
             1.
             
          
           
             The
             Moment
             of
             this
             Question
             .
             p.
             2.
             
          
           
             The
             Temptations
             to
             a
             belief
             of
             the
             negative
             part
             of
             it
             ,
             Sloth
             and
             
               vitious
               Humility
               .
               p.
            
             2.
             
          
           
             The
             Resolution
             of
             the
             Question
             in
             six
             Propositions
             .
             p.
             3.
             
             
               
                 Propos.
                 1.
                 
                 The
                 True
                 Faith
                 and
                 the
                 Profession
                 of
                 it
                 never
                 failed
                 yet
                 ,
                 nor
                 shall
                 it
                 ever
                 fail
                 ,
                 in
                 all
                 places
                 .
                 3
                 ,
                 4
                 ,
                 5.
                 
              
               
                 Propos.
                 2.
                 
                 Wheresoever
                 God
                 requires
                 Faith
                 ,
                 he
                 gives
                 means
                 sufficient
                 for
                 the
                 obtaining
                 of
                 it
                 .
                 5
                 ,
                 6.
                 
              
               
                 Propos.
                 3.
                 
                 Whatsoever
                 those
                 means
                 are
                 ,
                 the
                 Act
                 of
                 Assent
                 is
                 ultimately
                 resolved
                 into
                 each
                 Mans
                 reason
                 .
                 6
                 ,
                 7
                 ,
                 8.
                 
              
               
                 Propos.
                 4.
                 
                 No
                 true
                 reason
                 directeth
                 to
                 an
                 infallible
                 Guide
                 on
                 Earth
                 .
                 8.
                 
                 This
                 is
                 proved
                 by
                 several
                 Considerations
                 .
                 
                   
                     Consid.
                     1.
                     
                     God
                     did
                     not
                     set
                     up
                     such
                     a
                     Guide
                     amongst
                     the
                     Israelites
                     .
                     8
                     ,
                     9.
                     
                  
                   
                     
                     Consid.
                     2.
                     
                     God
                     hath
                     no
                     where
                     promised
                     such
                     a
                     Guide
                     to
                     Christians
                     .
                     9
                     ,
                     10.
                     
                     
                       
                         Either
                         directly
                         .
                         10
                         ,
                         11
                         ,
                         12.
                         
                      
                       
                         Or
                         by
                         consequence
                         .
                         12
                         ,
                         13.
                         
                      
                    
                  
                   
                     Consid.
                     3.
                     
                     God
                     hath
                     not
                     given
                     direction
                     for
                     the
                     finding
                     of
                     such
                     a
                     Guide
                     ;
                     which
                     he
                     would
                     have
                     done
                     ,
                     had
                     he
                     designed
                     the
                     setting
                     of
                     him
                     up
                     .
                     13
                     ,
                     14.
                     
                  
                   
                     Consid.
                     4.
                     
                     We
                     cannot
                     find
                     out
                     such
                     a
                     one
                     by
                     the
                     strictest
                     enumeration
                     .
                     14.
                     
                     
                       
                         For
                         1.
                         
                         This
                         Guide
                         is
                         not
                         the
                         
                           Church
                           diffusive
                        
                         of
                         the
                         first
                         Ages
                         .
                         14.
                         
                      
                       
                         Nor
                         2.
                         
                         The
                         Faith
                         of
                         all
                         the
                         Governours
                         of
                         all
                         the
                         Primitive
                         Churches
                         .
                         14.
                         
                      
                       
                         Nor
                         3.
                         
                         An
                         Universal
                         or
                         
                           General
                           Council
                        
                         .
                         14
                         ,
                         15
                         ,
                         16
                         ,
                         17.
                         
                      
                       
                         Which
                         whilst
                         the
                         Reformed
                         deny
                         ,
                         they
                         do
                         not
                         assume
                         to
                         themselves
                         such
                         Authority
                         in
                         their
                         Synods
                         .
                         17
                         ,
                         18.
                         
                      
                       
                         Nor
                         4.
                         
                         Is
                         this
                         Guide
                         any
                         
                           present
                           Church
                        
                         pretending
                         to
                         declare
                         the
                         sense
                         of
                         the
                         Churches
                         of
                         former
                         Ages
                         .
                         18
                         ,
                         19.
                         
                      
                       
                         Nor
                         5.
                         
                         Is
                         this
                         Guide
                         the
                         
                           Bishop
                           of
                           Rome
                        
                         .
                         20.
                         
                         This
                         is
                         shewed
                         by
                         the
                         following
                         Arguments
                         .
                         
                           
                             Arg.
                             1.
                             
                             The
                             Romanists
                             themselves
                             are
                             not
                             at
                             agreement
                             about
                             his
                             Authority
                             .
                             20.
                             
                          
                           
                             Arg.
                             2.
                             
                             The
                             infallible
                             Guidance
                             of
                             it
                             is
                             denied
                             in
                             the
                             publick
                             form
                             of
                             the
                             Popes
                             Profession
                             .
                             21.
                             
                          
                           
                             Arg.
                             3.
                             
                             His
                             Plea
                             for
                             this
                             Guidance
                             as
                             Successor
                             of
                             St.
                             Peter
                             is
                             insufficient
                             .
                             21.
                             
                          
                           
                             Arg.
                             4.
                             
                             The
                             Writings
                             of
                             the
                             Popes
                             manifest
                             their
                             Ignorance
                             and
                             Fallibility
                             .
                             21.
                             
                             
                               
                                 Both
                                 in
                                 lesser
                                 matters
                                 .
                                 22
                                 ,
                                 23.
                                 
                              
                               
                                 And
                                 in
                                 Matters
                                 of
                                 Faith.
                                 23.
                                 
                              
                            
                             
                             Particularly
                             ,
                             
                               
                                 Pope
                                 Vigilius
                                 erred
                                 in
                                 a
                                 Matter
                                 of
                                 Faith.
                                 23
                                 ,
                                 24.
                                 
                              
                               
                                 And
                                 Pope
                                 Honorius
                                 .
                                 24
                                 ,
                                 25
                                 ,
                                 26.
                                 
                              
                            
                          
                           
                             Arg.
                             5.
                             
                             There
                             seems
                             not
                             ,
                             in
                             the
                             constituting
                             such
                             a
                             Guide
                             ,
                             either
                             necessity
                             or
                             fitness
                             .
                             26.
                             
                          
                        
                      
                    
                  
                
              
               
                 Propos.
                 5.
                 
                 The
                 Reformed
                 ,
                 especially
                 those
                 of
                 the
                 
                   Church
                   of
                   England
                
                 ,
                 refuse
                 not
                 all
                 Ecclesiastical
                 Guidance
                 ,
                 though
                 they
                 submit
                 not
                 to
                 any
                 pretended
                 infallible
                 Guide
                 .
                 26
                 ,
                 27
                 ,
                 28
                 ,
                 29
                 ,
                 30.
                 
                 
                   
                     Nor
                     doth
                     our
                     Church
                     pretend
                     to
                     immediate
                     illumination
                     in
                     Matters
                     of
                     necessary
                     Faith.
                     30
                     ,
                     31.
                     
                  
                   
                     Nor
                     doth
                     it
                     exalt
                     private
                     reason
                     to
                     the
                     prejudice
                     of
                     just
                     Authority
                     .
                     31
                     ,
                     32.
                     
                  
                   
                     But
                     the
                     Vnlearned
                     have
                     more
                     of
                     the
                     just
                     Guidance
                     of
                     Authority
                     in
                     it
                     ,
                     then
                     in
                     the
                     Church
                     of
                     Rome
                     it self
                     .
                     32.
                     
                  
                
              
               
                 Propos.
                 6.
                 
                 Though
                 Ecclesiastical
                 Authority
                 is
                 a
                 help
                 of
                 our
                 Faith
                 ,
                 yet
                 the
                 Scripture
                 is
                 the
                 only
                 infallible
                 rule
                 of
                 it
                 .
                 32
                 ,
                 33.
                 
                 This
                 Proposition
                 is
                 handled
                 in
                 three
                 Assertions
                 .
                 
                   
                     Assert
                     .
                     1.
                     
                     A
                     Man
                     ,
                     without
                     a
                     Papal
                     Guide
                     ,
                     may
                     know
                     which
                     are
                     the
                     true
                     Canonical
                     Books
                     .
                     33
                     ,
                     34.
                     
                  
                   
                     Assert
                     .
                     2.
                     
                     He
                     may
                     also
                     find
                     out
                     the
                     necessary
                     Articles
                     of
                     Faith
                     contained
                     in
                     those
                     Books
                     .
                     35.
                     
                     
                       
                         The
                         necessary
                         Doctrines
                         are
                         therein
                         contained
                         .
                         35
                         ,
                         36.
                         
                      
                       
                         The
                         sense
                         of
                         the
                         words
                         in
                         which
                         they
                         are
                         delivered
                         ,
                         may
                         be
                         found
                         out
                         without
                         submission
                         to
                         such
                         a
                         Guide
                         .
                         36
                         ,
                         37
                         ,
                         38
                         ,
                         39
                         ,
                         40
                         ,
                         &c.
                         
                      
                    
                  
                   
                     Assert
                     .
                     3.
                     
                     A
                     submission
                     of
                     our
                     unprejudiced
                     Assent
                     to
                     the
                     Holy
                     Scripture
                     as
                     the
                     
                       Rule
                       of
                       Faith
                    
                     ,
                     is
                     the
                     true
                     means
                     to
                     Vnion
                     in
                     Faith
                     in
                     the
                     Christian
                     Church
                     .
                     p.
                     42.
                     
                  
                
              
            
          
        
      
       
         
         
           ERRATA
           .
        
         
           PAge
           2.
           marg
           .
           l.
           5.
           for
           ,
           affirmative
           r.
           negative
           .
           p.
           16.
           l.
           13.
           for
           ,
           Abots
           r.
           Abbots
           .
           p.
           17.
           l.
           10.
           for
           doubts
           r.
           doubles
           .
           p.
           18.
           l.
           21.
           for
           Christian
           Ancient
           r.
           Ancient
           Christian.
           p.
           19.
           l.
           19.
           for
           ,
           them
           r.
           it
           .
           p.
           20.
           l.
           27.
           blot
           out
           the
           Comma
           betwixt
           Mauritius
           and
           Burdin
           .
           p.
           22.
           l.
           13.
           for
           .
           Salvations
           r.
           Salutations
           .
           p.
           23.
           l.
           2.
           after
           this
           add
           ;
           refuse
           matter
           ,
           It.
           l.
           12.
           for
           nomina
           r.
           nomine
           p.
           24.
           l.
           3.
           after
           ▪
           of
           ,
           —
           add
           ,
           an
           .
           l.
           25.
           for
           ,
           rigour
           r.
           vigour
           .
           p.
           26.
           marg
           .
           l.
           3.
           for
           Consid.
           5.
           r.
           Arg.
           5.
           p.
           36.
           marg
           .
           put
           p.
           583.
           after
           Critique
           .
           p.
           38.
           l.
           1.
           for
           Council
           r.
           Counsel
           .
           p.
           40.
           l.
           6.
           for
           ,
           relectance
           r.
           reluctance
           .
        
      
       
         
         
           A
           DISCOURSE
           Concerning
           a
           GUIDE
           IN
           Matters
           of
           Faith.
           
        
         
           THE
           design
           of
           this
           Discourse
           is
           the
           Resolution
           of
           the
           following
           Query
           .
        
         
           
             Whether
             a
             Man
             who
             liveth
             where
             Christianity
             is
             profess'd
             ,
             
             and
             refuseth
             to
             submit
             his
             Judgment
             to
             the
             Infallibilty
             of
             any
             Guide
             on
             Earth
             ,
             and
             particularly
             to
             the
             Church
             or
             Bishop
             of
             Rome
             ,
             hath
             ,
             notwithstanding
             that
             refusal
             ,
             sufficient
             means
             still
             left
             him
             whereby
             he
             may
             arrive
             at
             certainty
             in
             those
             Doctrines
             
             which
             are
             generally
             necessary
             to
             the
             Salvation
             of
             a
             Christian
             Man.
             
          
        
         
           
           Satisfaction
           in
           this
           Inquiry
           is
           of
           great
           Moment
           .
           For
           it
           relateth
           to
           our
           great
           end
           ,
           and
           to
           the
           way
           which
           leads
           to
           it
           .
           And
           it
           nearly
           concerneth
           both
           the
           Romanists
           and
           the
           Reformed
           .
           If
           there
           be
           not
           such
           a
           Guide
           ,
           the
           Estate
           of
           the
           Romanists
           is
           extreamly
           dangerous
           .
           For
           then
           the
           Blind
           take
           the
           Blind
           for
           their
           unerring
           Leaders
           ;
           and
           being
           once
           misled
           ,
           they
           wander
           on
           without
           correcting
           their
           Error
           ,
           having
           taken
           up
           this
           first
           as
           their
           fixed
           Principle
           ,
           that
           their
           Guide
           cannot
           mistake
           the
           way
           .
           On
           the
           other
           hand
           ,
           If
           God
           hath
           set
           up
           in
           his
           Church
           a
           Light
           so
           very
           clear
           and
           steddy
           as
           is
           pretended
           ;
           the
           Reformed
           are
           guilty
           of
           great
           presumption
           ,
           and
           expose
           themselves
           to
           great
           uncertainty
           ,
           by
           shutting
           their
           Eyes
           against
           it
           .
        
         
           
           Now
           ,
           there
           lyes
           before
           Men
           a
           double
           Temptation
           to
           a
           belief
           of
           the
           being
           of
           such
           a
           Guide
           in
           the
           Christian
           Church
           ;
           Sloth
           and
           Vitious
           Humility
           of
           Mind
           .
           Sloth
           inclineth
           Men
           rather
           to
           take
           up
           in
           an
           Implicit
           Faith
           ,
           than
           to
           give
           themselves
           the
           trouble
           of
           a
           strict
           Examination
           of
           things
           .
           For
           there
           is
           less
           Pain
           in
           Credulity
           ,
           then
           in
           bending
           of
           the
           Head
           by
           long
           and
           strict
           Attention
           and
           severe
           Study
           .
        
         
           Also
           there
           is
           a
           Shew
           of
           Humility
           ,
           in
           the
           deference
           which
           our
           understandings
           pay
           unto
           Authority
           ;
           especially
           to
           that
           which
           pretends
           to
           be
           ,
           under
           Christ
           ,
           Supreme
           on
           Earth
           .
           Although
           ,
           in
           the
           paying
           of
           it
           without
           good
           reason
           first
           understood
           ,
           Men
           are
           not
           Humble
           but
           Slavish
           .
        
         
           
           But
           these
           Temptations
           prevail
           not
           upon
           honest
           and
           considerate
           Minds
           ,
           which
           inquire
           ,
           without
           prejudice
           ,
           after
           Truth
           ,
           and
           submit
           to
           the
           Powerful
           Evidence
           
           of
           it
           .
           Such
           will
           resolve
           the
           Question
           in
           the
           Affirmative
           ;
           and
           they
           may
           reasonably
           so
           do
           by
           considering
           these
           Propositions
           which
           I
           shall
           treat
           of
           in
           their
           order
           .
        
         
           First
           ,
           The
           Christian
           Church
           never
           yet
           wanted
           ,
           nor
           shall
           it
           ever
           want
           ,
           either
           the
           Doctrines
           of
           necessary
           Faith
           ,
           or
           the
           Belief
           and
           Profession
           of
           them
           .
        
         
           Secondly
           ,
           Wheresoever
           God
           requireth
           the
           Belief
           of
           them
           ,
           he
           giveth
           means
           sufficient
           for
           Information
           and
           unerring
           Assent
           .
        
         
           Thirdly
           ,
           Whatsoever
           those
           means
           are
           ,
           every
           Man
           's
           Personal
           reason
           giveth
           to
           the
           Mind
           that
           last
           Weight
           which
           turneth
           Deliberation
           into
           Faith.
           
        
         
           Fourthly
           ,
           The
           means
           which
           God
           hath
           given
           us
           towards
           necessary
           Faith
           and
           the
           certainty
           of
           it
           ,
           is
           not
           the
           Authority
           of
           any
           Infallible
           Guide
           on
           Earth
           .
        
         
           Yet
           ,
           Fifthly
           ,
           All
           Ecclesiastical
           Guidance
           is
           not
           to
           be
           rejected
           ,
           in
           our
           pursuance
           of
           the
           Doctrines
           of
           Christian
           Faith
           ,
           in
           the
           finding
           out
           or
           stating
           of
           which
           it
           is
           a
           very
           considerable
           help
           .
        
         
           Sixthly
           ,
           By
           the
           help
           of
           it
           ,
           and
           Principally
           as
           it
           offers
           to
           us
           the
           Holy
           Scriptures
           in
           the
           Quality
           of
           the
           Rule
           of
           Faith
           ,
           we
           have
           means
           sufficient
           to
           lead
           us
           to
           certainty
           in
           that
           Belief
           which
           is
           necessary
           to
           Life
           Eternal
           .
        
         
           First
           ,
           
           The
           Acknowledgment
           and
           Profession
           of
           the
           necessary
           Doctrines
           of
           the
           Christian
           Faith
           ,
           are
           annexed
           inseparably
           to
           the
           Christian
           Church
           .
        
         
           There
           is
           but
           
             one
             Faith
          
           ;
           and
           according
           to
           the
           saying
           of
           Leo
           the
           great
           *
           ,
           If
           
             it
             be
             not
             one
             ,
             it
             is
             not
             at
             all
             :
          
           For
           it
           cannot
           be
           contrary
           to
           it self
           .
           And
           though
           it
           be
           but
           one
           ,
           yet
           Men
           of
           differing
           Creeds
           pretend
           to
           it
           ,
           as
           the
           
           Merchants
           of
           Relicks
           in
           the
           Church
           of
           Rome
           shew
           ,
           in
           several
           places
           ,
           the
           
             one
             seamless
             Coat
          
           of
           Christ
           †
           .
        
         
           This
           one
           Faith
           never
           did
           ,
           nor
           ever
           shall
           in
           all
           places
           fail
           .
        
         
           The
           Apostles
           were
           themselves
           without
           error
           both
           in
           their
           own
           assent
           to
           the
           Fundamentals
           of
           the
           Christian
           Faith
           ,
           and
           in
           the
           delivery
           of
           them
           .
        
         
           They
           heard
           the
           Oracles
           of
           Christ
           from
           his
           own
           mouth
           ,
           and
           they
           were
           Witnesses
           of
           his
           Resurrection
           ;
           And
           they
           spake
           *
           what
           they
           
             had
             seen
          
           and
           heard
           .
           And
           they
           gave
           to
           the
           World
           Assurance
           of
           the
           Truth
           ,
           by
           the
           miraculous
           signs
           of
           their
           Apostolical
           Office.
           And
           if
           they
           had
           not
           had
           such
           Assurance
           themselves
           ,
           and
           could
           not
           have
           given
           proof
           to
           others
           of
           their
           mission
           ,
           there
           would
           have
           been
           a
           defect
           in
           the
           first
           promulgation
           of
           the
           Gospel
           ;
           and
           such
           as
           could
           not
           afterwards
           have
           been
           amended
           .
           That
           which
           ,
           at
           first
           ,
           had
           been
           delivered
           with
           uncertainty
           ,
           would
           ,
           with
           greater
           uncertainty
           ,
           have
           been
           conveighed
           down
           to
           after
           Ages
           ;
           and
           Men
           ,
           who
           ,
           in
           process
           of
           time
           ,
           graft
           error
           upon
           certain
           Truth
           ,
           would
           much
           more
           have
           grafted
           error
           upon
           uncertain
           Opinion
           .
        
         
           Ever
           since
           the
           Apostles
           times
           there
           has
           been
           True
           Faith
           ,
           and
           the
           Profession
           of
           it
           in
           the
           Catholick
           Church
           :
           And
           it
           will
           be
           so
           till
           Faith
           shall
           expire
           ,
           and
           Men
           shall
           see
           him
           on
           whom
           they
           before
           believ'd
           .
           For
           a
           Church
           cannot
           subsist
           without
           the
           Fundamentals
           of
           Christianity
           .
           And
           Christ
           hath
           Sealed
           this
           Truth
           with
           his
           promise
           ,
           that
           there
           shall
           be
           a
           Church
           as
           long
           as
           this
           World
           continues
           .
           *
           I
           mean
           by
           a
           Church
           a
           visible
           Society
           of
           Christians
           both
           Ministers
           and
           People
           ;
           for
           publick
           Worship
           on
           Earth
           cannot
           be
           invisible
           .
        
         
           But
           the
           True
           Faith
           and
           the
           Profession
           of
           it
           is
           not
           fixed
           to
           any
           place
           ,
           or
           to
           any
           succession
           of
           Men
           in
           it
           .
           
           God's
           Providence
           has
           written
           the
           contrary
           in
           the
           very
           Ashes
           of
           the
           
             Seven
             Churches
          
           of
           the
           lesser
           Asia
           .
        
         
           Neither
           is
           any
           particular
           Church
           ,
           though
           so
           far
           infallible
           in
           Fundamentals
           as
           to
           be
           preserved
           from
           actual
           error
           ,
           an
           infallible
           Rule
           to
           all
           other
           Christians
           .
           If
           they
           follow
           the
           Doctrine
           of
           it
           ,
           they
           err
           not
           ,
           because
           it
           is
           true
           ;
           but
           if
           they
           follow
           that
           Church
           as
           an
           unerring
           Guide
           or
           Canon
           ,
           they
           mistake
           in
           the
           Rule
           and
           Motive
           of
           their
           Faith.
           For
           that
           particular
           Church
           which
           Teacheth
           Truth
           ,
           might
           possibly
           have
           err'd
           ▪
           and
           the
           Church
           which
           errs
           ,
           might
           have
           shined
           with
           the
           True
           Light.
           But
           the
           whole
           Church
           cannot
           so
           err
           in
           any
           Age
           ;
           for
           then
           the
           very
           being
           of
           a
           Church
           would
           cease
           .
        
         
           Neither
           doth
           it
           ,
           hence
           ,
           follow
           ,
           that
           the
           Faith
           of
           the
           Roman
           Church
           ,
           when
           Luther
           arose
           ,
           was
           the
           only
           true
           and
           certain
           Doctrine
           .
           For
           that
           Church
           was
           not
           then
           the
           only
           visible
           Church
           on
           Earth
           .
           The
           Greek
           Church
           (
           for
           instance
           sake
           )
           was
           than
           more
           visible
           than
           now
           it
           is
           ,
           and
           more
           Orthodox
           :
           The
           Rich
           Papacy
           having
           much
           prevailed
           upon
           the
           necessities
           of
           it
           by
           Arguments
           guilded
           with
           Interest
           .
           That
           Church
           did
           not
           err
           in
           Fundamental
           Points
           ;
           the
           Article
           of
           the
           
             Procession
             of
             the
             Holy
             Ghost
          
           from
           the
           Father
           by
           the
           Son
           ,
           which
           the
           Romans
           accuse
           of
           Heresie
           ,
           being
           easily
           acquitted
           of
           it
           ,
           if
           Men
           ,
           agreeing
           in
           the
           sense
           ,
           forbear
           contention
           about
           the
           Phrases
           .
           Besides
           ;
           if
           our
           Fore-Fathers
           under
           the
           Papacy
           embraced
           the
           True
           Faith
           ,
           we
           have
           it
           still
           ;
           the
           Faith
           not
           being
           removed
           ,
           but
           the
           Corruption
           .
           Their
           Question
           therefore
           [
           
             Where
             was
             your
             Religion
             before
             Luther
             ?
          
           ]
           is
           not
           more
           pertinent
           amongst
           Disputers
           than
           this
           is
           amongst
           Husbandmen
           ,
           [
           
             Where
             was
             the
             Corn
             before
             it
             was
             weeded
             ?
          
           ]
        
         
           We
           have
           seen
           that
           necessary
           Faith
           is
           perpetual
           ,
           
           and
           
           it
           is
           as
           manifest
           that
           
             wheresoever
             God
             requireth
             the
             belief
             of
             it
             ,
             he
             vouchsafeth
             sufficient
             means
             for
             information
             ,
             and
             unerring
             Assent
             .
          
        
         
           Of
           all
           he
           does
           not
           require
           this
           belief
           ,
           for
           to
           all
           the
           Gospel
           is
           not
           preached
           ,
           and
           where
           it
           is
           preached
           there
           are
           Infants
           ,
           and
           Persons
           of
           Age
           so
           distempered
           in
           Mind
           ,
           as
           to
           remain
           unavoidably
           Children
           in
           understanding
           .
        
         
           And
           though
           the
           same
           Sum
           of
           Doctrines
           is
           generally
           necessary
           to
           Salvation
           ,
           yet
           the
           Creed
           of
           all
           Men
           is
           not
           of
           equal
           length
           ,
           seeing
           they
           have
           unequal
           capacities
           .
        
         
           But
           wheresoever
           there
           is
           a
           particular
           Society
           of
           Men
           ,
           who
           call
           themselves
           a
           Church
           ,
           yet
           err
           actually
           in
           the
           necessary
           Articles
           of
           the
           Faith
           ,
           it
           is
           certain
           they
           were
           not
           forced
           into
           that
           error
           for
           want
           of
           external
           means
           .
           For
           the
           Just
           Judge
           of
           the
           World
           would
           never
           have
           required
           Unity
           in
           the
           Faith
           upon
           pain
           of
           his
           Eternal
           displeasure
           ,
           if
           he
           had
           not
           given
           to
           Men
           Power
           sufficient
           for
           such
           Unity
           .
           No
           Tyrant
           on
           Earth
           has
           been
           guilty
           of
           such
           undisguised
           injustice
           as
           that
           is
           ,
           which
           maketh
           a
           Law
           for
           the
           punishment
           of
           the
           Blind
           because
           they
           miss
           their
           way
           .
           The
           Art●cles
           of
           Christian
           Religion
           come
           not
           to
           the
           Mind
           by
           natural
           reason
           but
           by
           Faith
           ;
           and
           Faith
           comes
           by
           hearing
           or
           reading
           ;
           and
           where
           these
           means
           are
           not
           offered
           ,
           a
           Man
           is
           rather
           an
           Ignorant
           Person
           than
           an
           Unbeliever
           .
           Wherefore
           our
           Saviour
           told
           the
           perverse
           Jews
           ,
           *
           that
           if
           the
           Messiah
           had
           never
           been
           reveal'd
           to
           them
           ,
           they
           had
           not
           been
           answerable
           for
           the
           Sin
           of
           Infidelity
           :
           But
           that
           ,
           since
           he
           was
           come
           to
           them
           ,
           and
           by
           them
           despised
           ,
           their
           Infidelity
           was
           blackned
           with
           great
           aggravation
           .
        
         
           
           The
           means
           ,
           then
           ,
           are
           sufficient
           wheresoever
           the
           end
           is
           absolutely
           required
           ;
           but
           whatsoever
           those
           means
           are
           ,
           
             the
             Act
             of
             Assent
             is
             to
             be
             ultimately
             resolved
             into
             each
             Mans
             Personal
             reason
             .
          
           For
           no
           Man
           can
           believe
           
           or
           assent
           but
           upon
           some
           ground
           or
           motive
           which
           appears
           credible
           to
           him
           .
           He
           could
           not
           believe
           unless
           he
           had
           some
           reason
           or
           other
           why
           he
           believed
           .
           
             When
             all
             is
             done
          
           (
           said
           Mr.
           Thorndike
           *
           )
           
             Men
             must
             and
             will
             be
             Judges
             for
             themselves
             .
          
           I
           do
           not
           quote
           the
           saying
           because
           it
           is
           extraordinary
           ,
           but
           because
           that
           Learned
           Man
           said
           it
           who
           was
           careful
           to
           pay
           to
           Authority
           its
           minutest
           dues
           .
           If
           a
           Man
           believes
           upon
           Authority
           ,
           he
           hath
           a
           further
           reason
           for
           the
           believing
           of
           it
           .
           He
           is
           not
           willing
           to
           take
           Pains
           in
           examining
           that
           which
           is
           proposed
           to
           him
           ;
           or
           he
           thinks
           himself
           of
           less
           Ability
           in
           understanding
           than
           those
           from
           whom
           he
           borrows
           his
           Light.
           If
           he
           desireth
           another
           to
           judge
           for
           him
           ,
           his
           choice
           is
           determined
           by
           the
           Opinion
           he
           hath
           conceived
           of
           him
           .
           Every
           Man
           has
           his
           reason
           ,
           though
           it
           be
           a
           weak
           one
           ,
           and
           such
           as
           cannot
           justify
           it self
           or
           him
           .
           Something
           at
           last
           turns
           the
           Ballance
           ,
           though
           it
           be
           but
           a
           Feather
           .
        
         
           This
           the
           Romanists
           own
           as
           well
           as
           the
           Reformed
           ,
           till
           it
           toucheth
           them
           in
           the
           case
           of
           a
           new
           Convert
           .
           To
           induce
           a
           Man
           of
           another
           particular
           Church
           to
           embrace
           their
           Communion
           ,
           they
           submit
           these
           weighty
           points
           to
           his
           private
           Judgment
           :
           What
           is
           a
           True
           Church
           ,
           and
           which
           are
           the
           marks
           of
           it
           ?
           What
           is
           the
           Roman
           Church
           ?
           And
           whether
           the
           marks
           of
           the
           True
           Church
           do
           only
           belong
           unto
           the
           Roman
           ?
           What
           Men
           or
           what
           Books
           speak
           the
           sense
           of
           that
           Church
           ?
           They
           tell
           us
           *
           
             
               That
               the
               Light
               of
               a
               Man
               's
               own
               reason
               first
               serves
               him
               so
               far
               as
               to
               the
               discovery
               of
               a
               Guide
               ;
               Also
               that
               ,
               in
               this
               discovery
               ,
               the
               Divine
               Providence
               hath
               left
               it
               so
               clear
               and
               evident
               ,
               that
               a
               sincere
               and
               unbyassed
               quest
               cannot
               miscarry
               .
            
          
           But
           when
           once
           this
           Guide
           is
           found
           out
           ,
           the
           Man
           is
           afterwards
           ,
           
             
               for
               all
               other
               things
               that
               are
               prescribed
               by
               this
               Guide
               ,
               to
               subject
               and
               resign
               his
               
               reason
               .
            
          
           As
           if
           it
           were
           not
           as
           difficult
           to
           judge
           of
           such
           a
           Guide
           ,
           as
           of
           his
           direction
           .
        
         
           It
           seems
           ,
           the
           Roman
           Church
           is
           like
           a
           Cave
           ,
           into
           which
           a
           Man
           has
           Light
           enough
           to
           enter
           ;
           but
           when
           once
           he
           is
           entred
           ,
           he
           is
           in
           thick
           Darkness
           .
        
         
           
           But
           ,
           how
           subservient
           soever
           our
           reason
           may
           be
           to
           our
           Faith
           ;
           
             The
             means
             which
             God
             hath
             given
             us
             towards
             the
             certain
             attaining
             of
             it
             ,
             is
             not
             the
             Authority
             of
             any
             infallible
             Guide
             on
             Earth
             .
          
        
         
           This
           will
           not
           be
           disbelieved
           by
           those
           who
           weigh
           well
           the
           following
           considerations
           .
        
         
           
           First
           ,
           God
           did
           not
           set
           up
           such
           a
           constant
           ,
           infallible
           Guide
           among
           the
           Jews
           ;
           though
           ,
           at
           first
           ,
           he
           gave
           Assurance
           to
           them
           by
           Miracle
           ,
           that
           Moses
           had
           received
           his
           Commission
           from
           him
           ,
           and
           had
           brought
           to
           them
           the
           Tables
           which
           he
           had
           Written
           ,
           for
           their
           direction
           ,
           with
           his
           own
           finger
           .
        
         
           Some
           of
           the
           Sanedrim
           were
           of
           the
           Sect
           of
           the
           Sadduces
           ,
           who
           erred
           in
           the
           Fundamental
           point
           of
           a
           future
           State.
           Most
           of
           them
           erred
           in
           the
           Quality
           of
           the
           Messiah
           ,
           not
           considering
           their
           Scriptures
           so
           much
           as
           their
           Traditions
           .
           And
           of
           the
           errors
           of
           the
           Levitical
           Priesthood
           there
           is
           ,
           in
           the
           Old
           Testament
           ,
           *
           frequent
           mention
           ,
           and
           great
           complaint
           .
           And
           the
           Prophet
           Malachy
           ,
           †
           as
           soon
           as
           he
           had
           said
           ,
           
             The
             Priests
             lips
             shall
             preserve
             Knowledge
             ,
          
           he
           adds
           this
           reproof
           ,
           
             but
             ye
             are
             departed
             out
             of
             the
             way
             .
          
        
         
           It
           is
           true
           ,
           the
           Israelites
           were
           ,
           by
           God
           ,
           directed
           in
           difficult
           cases
           to
           an
           Assembly
           of
           Judges
           *
           .
           But
           they
           were
           not
           Judges
           of
           controversies
           in
           Doctrine
           ,
           but
           in
           Property
           .
           To
           their
           sentence
           the
           People
           were
           to
           submit
           ,
           
           as
           to
           an
           expedient
           for
           Peace
           ;
           though
           Judgment
           might
           be
           perverted
           ,
           or
           mistaken
           .
        
         
         
           It
           must
           be
           ,
           also
           ,
           confessed
           that
           God
           spake
           to
           them
           by
           the
           Oracle
           of
           Vrim
           ,
           and
           that
           the
           voice
           of
           it
           was
           infallible
           .
           But
           its
           answers
           concerned
           not
           the
           necessary
           Rudiments
           of
           the
           Mosaick
           Law
           ,
           but
           emergencies
           in
           their
           civil
           affairs
           ;
           those
           especially
           of
           Peace
           and
           War.
           
        
         
           But
           if
           we
           admit
           that
           there
           was
           under
           Judaism
           a
           living
           infallible
           Guide
           ;
           it
           does
           not
           ,
           thence
           ,
           follow
           ,
           that
           it
           must
           be
           so
           under
           Christianity
           .
           For
           their
           small
           precinct
           (
           the
           People
           of
           which
           were
           thrice
           in
           a
           year
           to
           come
           up
           to
           the
           Temple
           )
           was
           much
           more
           capable
           of
           such
           a
           judge
           than
           the
           Christian
           Church
           ,
           which
           is
           as
           wide
           as
           the
           World.
           Also
           the
           new
           Revelation
           is
           more
           clear
           and
           distinct
           than
           the
           old
           one
           was
           ,
           and
           stands
           not
           in
           such
           need
           of
           an
           Interpreter
           .
        
         
           Secondly
           ,
           
           God
           hath
           ,
           no
           where
           ,
           
             promised
             Christians
          
           such
           a
           judge
           :
           He
           hath
           no
           where
           said
           that
           he
           hath
           given
           such
           a
           one
           to
           the
           Christian
           Church
           .
           And
           seeing
           such
           a
           one
           cannot
           be
           had
           without
           Gods
           supernatural
           assistance
           ,
           the
           most
           knowing
           amongst
           Men
           being
           subject
           both
           to
           Error
           and
           to
           Falshood
           ;
           it
           is
           great
           arrogance
           ,
           whilst
           the
           Scripture
           is
           silent
           ,
           to
           say
           he
           is
           in
           being
           .
           And
           to
           affirm
           that
           if
           there
           were
           not
           such
           a
           Guide
           ,
           God
           would
           be
           wanting
           in
           means
           sufficient
           for
           the
           maintenance
           of
           Peace
           and
           Truth
           ,
           is
           presumptuously
           to
           obtrude
           the
           schemes
           of
           Mans
           fancy
           upon
           God's
           Wisdom
           .
           He
           can
           Govern
           his
           Church
           without
           our
           methods
           .
        
         
           Now
           ,
           God
           
             hath
             no
             where
             promised
             such
             a
             judge
             to
             Christian
             Men
          
           ;
           though
           he
           hath
           promised
           help
           on
           Earth
           ,
           and
           assistance
           from
           Heaven
           to
           Men
           diligent
           and
           sincere
           in
           their
           inquiries
           after
           Truths
           which
           are
           necessary
           for
           them
           .
        
         
           There
           are
           
             two
             places
          
           of
           Scripture
           ,
           which
           are
           by
           some
           taken
           for
           Promises
           of
           such
           a
           nature
           ,
           though
           they
           were
           not
           ,
           by
           the
           Divine
           Wisdom
           ,
           so
           intended
           .
        
         
         
           Of
           these
           ,
           the
           First
           is
           that
           which
           was
           spoken
           by
           Christ
           unto
           St.
           Peter
           .
           *
           
             The
             Gates
             of
             Hell
             shall
             not
             prevail
             against
          
           (
           the
           Church
           .
           )
           Which
           Promise
           concerneth
           the
           Church
           in
           general
           ,
           and
           the
           necessary
           Faith
           of
           it
           ,
           and
           not
           any
           particular
           persons
           ,
           or
           places
           ,
           or
           successions
           of
           persons
           in
           them
           .
        
         
           And
           Christ
           doth
           here
           assure
           us
           ,
           that
           
             the
             Gates
             of
             the
             Grave
          
           shall
           not
           swallow
           up
           the
           Church
           ;
           that
           it
           shall
           not
           enter
           in
           at
           them
           ;
           
             that
             it
             shall
             not
             die
             or
             perrish
             .
          
           But
           he
           doth
           not
           say
           he
           will
           preserve
           it
           by
           the
           means
           of
           any
           Earthly
           Infallible
           Guide
           .
           He
           can
           ,
           by
           other
           ways
           ,
           continue
           it
           till
           time
           it self
           shall
           fail
           .
        
         
           The
           other
           place
           of
           Scripture
           is
           ,
           the
           promise
           of
           Christ
           a
           little
           while
           before
           his
           Ascension
           into
           the
           Heavens
           .
           †
           
             Lo
             ,
             I
             am
             with
             you
             alway
             ,
             even
             unto
             the
             end
             of
             the
             World
             :
          
           As
           long
           as
           this
           
             Age
             of
             the
             Messiah
          
           shall
           last
           ,
           and
           that
           is
           the
           
             last
             time
          
           or
           Age.
           This
           promise
           is
           ,
           indeed
           ,
           made
           to
           the
           Apostles
           ,
           and
           to
           their
           successors
           also
           .
           But
           it
           is
           a
           promise
           of
           general
           assistance
           ;
           and
           it
           is
           made
           upon
           condition
           that
           they
           go
           forth
           and
           make
           Disciples
           of
           all
           Men
           of
           all
           Nations
           ,
           and
           Baptize
           them
           ,
           and
           give
           them
           further
           instruction
           in
           the
           things
           which
           Christ
           gave
           in
           charge
           to
           them
           .
           And
           some
           of
           the
           successors
           of
           the
           Apostles
           have
           not
           performed
           these
           conditions
           ;
           and
           the
           Governour
           of
           the
           Church
           of
           Sardis
           had
           not
           held
           fast
           what
           he
           had
           received
           and
           heard
           .
           
        
         
           As
           God
           hath
           not
           promised
           an
           unerring
           Guide
           ,
           so
           neither
           hath
           he
           said
           he
           hath
           set
           up
           such
           an
           one
           in
           any
           Church
           on
           Earth
           .
        
         
           He
           hath
           not
           said
           it
           ,
           either
           directly
           ,
           or
           by
           consequence
           .
        
         
           The
           places
           which
           are
           supposed
           directly
           to
           affirm
           this
           ,
           are
           two
           ,
           and
           both
           mistaken
           .
        
         
           One
           of
           them
           is
           that
           of
           Christ
           to
           his
           Disciples
           ,
           after
           he
           had
           given
           Commission
           to
           them
           to
           preach
           the
           Gospel
           ,
           
           *
           
             He
             that
             heareth
             you
             ,
             heareth
             me
          
           ;
           me
           the
           infallible
           way
           and
           the
           Truth
           .
        
         
           This
           Speech
           ,
           if
           it
           be
           extended
           to
           all
           Ministers
           ,
           it
           makes
           them
           all
           infallible
           Guides
           .
           And
           it
           is
           certain
           they
           are
           so
           ,
           as
           long
           as
           they
           deliver
           to
           the
           People
           what
           they
           received
           from
           Christ.
           But
           the
           words
           are
           especially
           directed
           to
           the
           seventy
           Disciples
           who
           were
           taught
           to
           preach
           a
           plain
           Fundamental
           Truth
           ,
           that
           the
           
             Kingdom
             of
             God
             was
             come
             nigh
             to
             the
             Jews
             .
          
           †
           And
           these
           Disciples
           were
           able
           to
           give
           to
           the
           Jews
           a
           demonstration
           of
           the
           Truth
           of
           that
           Doctrine
           which
           they
           taught
           ,
           by
           miraculous
           signs
           :
           
             By
             healing
             the
             Sick
          
           ,
           *
           and
           
             doing
             ,
             among
             them
             ,
             mighty
             works
             .
          
        
         
           
             Another
             place
          
           ,
           
           used
           as
           an
           express
           Testimony
           is
           that
           in
           the
           first
           to
           Timothy
           to
           whom
           St.
           Paul
           saith
           ,
           that
           the
           Church
           is
           the
           
             Pillar
             and
             Ground
             of
             Truth
          
           .
           But
           this
           place
           also
           is
           misapplied
           .
           It
           seemeth
           to
           be
           spoken
           of
           that
           Church
           of
           Ephesus
           in
           which
           St.
           Paul
           advised
           Timothy
           to
           behave
           himself
           with
           singular
           care
           :
           Which
           place
           hath
           so
           far
           failed
           that
           the
           lofty
           Building
           called
           St.
           
           John's
           Church
           ,
           †
           is
           now
           become
           a
           
             Turkish
             Mosch
          
           .
           But
           if
           it
           were
           spoken
           in
           a
           general
           sense
           ,
           it
           would
           amount
           only
           to
           this
           meaning
           :
           A
           Christian
           Church
           is
           like
           a
           Pillar
           sustained
           by
           a
           Pedestal
           on
           which
           a
           writing
           is
           so
           fixed
           ,
           that
           all
           who
           pass
           by
           may
           see
           it
           .
           It
           is
           (
           as
           Jerusalem
           once
           was
           to
           the
           Heathen-World
           )
           a
           
             City
             on
             a
             Hill
          
           :
           It
           is
           a
           visible
           Society
           which
           giveth
           notice
           to
           Jews
           and
           Gentiles
           of
           Christianity
           ,
           and
           is
           instrumental
           to
           awaken
           their
           observation
           ,
           and
           by
           their
           sense
           to
           prepare
           the
           way
           to
           their
           belief
           .
           For
           ,
           this
           advertisement
           being
           so
           publickly
           given
           to
           them
           ,
           they
           have
           fair
           occasion
           of
           examining
           the
           grounds
           of
           Christian
           Truth
           ,
           which
           when
           they
           find
           ,
           they
           will
           be
           induced
           to
           build
           upon
           them
           .
           In
           this
           sense
           likewise
           ,
           though
           not
           in
           this
           alone
           ,
           Apostolical
           
           Men
           were
           called
           Lights
           and
           Pillars
           .
           In
           the
           Book
           of
           the
           Revelation
           *
           this
           promise
           is
           made
           to
           him
           who
           persevereth
           in
           his
           Christianity
           ,
           notwithstanding
           the
           cross
           which
           it
           brings
           upon
           him
           .
           
             Him
             will
             I
             make
             a
             Pillar
             in
             the
             Temple
             of
             my
             God
             ,
             and
             I
             will
             write
             my
             name
             upon
             him
             ,
             and
             the
             name
             of
             his
             God
             ,
             and
             the
             name
             of
             the
             City
             of
             his
             God
             which
             is
             new
             Jerusalem
             [
             or
             the
             Christian
             Church
             .
             ]
          
        
         
           And
           S.
           Chrysostom
           †
           gives
           S.
           Paul
           the
           Titles
           of
           the
           
             Light
             of
             the
             Churches
          
           ,
           the
           Foundation
           of
           
             the
             Faith
          
           ,
           the
           
             Pillar
             and
             Ground
             of
             Truth
          
           .
           The
           Governours
           of
           the
           Church
           do
           ministerially
           exhibit
           Christian
           Truth
           ;
           they
           do
           not
           by
           mere
           Authority
           impose
           it
           .
        
         
           Among
           the
           Places
           which
           are
           said
           to
           prove
           ,
           by
           good
           consequence
           ,
           that
           there
           is
           a
           Living
           Guide
           of
           Faith
           ,
           that
           in
           the
           eighteenth
           of
           St.
           Matthews
           Gospel
           *
           is
           the
           Principal
           .
        
         
           There
           our
           Saviour
           ,
           requireth
           his
           Followers
           ,
           if
           their
           Brethren
           persisted
           in
           their
           offences
           ,
           to
           
             tell
             it
             to
             the
             Church
          
           ,
           and
           to
           esteem
           them
           no
           longer
           Members
           of
           their
           Society
           ,
           if
           they
           despised
           the
           Sentence
           of
           it
           .
           From
           whence
           they
           conclude
           with
           strange
           Inadvertence
           ,
           that
           such
           a
           Decree
           is
           therefore
           infallible
           .
        
         
           
           But
           our
           Lord
           speaks
           of
           their
           Brothers
           Trespasses
           against
           them
           ,
           and
           not
           of
           his
           Heresie
           :
           And
           of
           the
           Discipline
           ,
           and
           not
           of
           the
           Doctrine
           ,
           either
           of
           the
           Synagogue
           or
           the
           Church
           .
           In
           which
           case
           if
           we
           submit
           ,
           even
           where
           there
           is
           error
           in
           the
           Sentence
           ,
           for
           Peace
           sake
           ,
           and
           because
           we
           are
           come
           to
           the
           last
           Appeal
           ;
           we
           worthily
           sacrifice
           private
           Good
           to
           publick
           Order
           .
           And
           such
           Submission
           is
           safe
           in
           point
           of
           property
           ,
           though
           not
           in
           point
           of
           Doctrine
           ;
           for
           we
           may
           ,
           without
           Sin
           ,
           depart
           from
           our
           property
           ,
           but
           not
           from
           our
           Faith.
           
        
         
           Now
           ,
           much
           of
           this
           that
           has
           been
           said
           in
           order
           to
           the
           explication
           of
           the
           foregoing
           places
           ,
           might
           have
           
           been
           well
           omitted
           ,
           if
           I
           had
           designed
           this
           little
           Discourse
           for
           the
           use
           only
           of
           such
           Romanists
           as
           had
           been
           conversant
           with
           the
           writings
           of
           the
           Fathers
           .
           For
           then
           I
           should
           have
           needed
           only
           to
           have
           cited
           those
           Ancients
           ,
           and
           shewed
           that
           their
           sense
           of
           these
           several
           places
           was
           plainly
           different
           from
           the
           modern
           interpretations
           of
           the
           Church
           Men
           of
           Rome
           .
           And
           ,
           by
           this
           way
           of
           arguing
           ,
           they
           are
           self-condemned
           .
           For
           they
           fall
           according
           to
           their
           own
           Rule
           of
           expounding
           Scripture
           by
           the
           unanimous
           consent
           of
           the
           Primitive
           Fathers
           ,
           who
           with
           one
           voice
           ,
           speak
           another
           sense
           .
           Those
           who
           doubt
           of
           this
           may
           receive
           satisfaction
           from
           the
           Learned
           Letters
           of
           
             Monsieur
             Launoy
          
           .
           *
        
         
           If
           God
           had
           promised
           an
           infallible
           Guide
           ,
           
           or
           told
           us
           he
           had
           given
           one
           to
           his
           Church
           ,
           he
           would
           ,
           doubtless
           ,
           have
           added
           some
           directions
           for
           the
           finding
           of
           him
           .
           For
           ,
           to
           say
           in
           general
           ,
           you
           shall
           have
           a
           Star
           which
           will
           always
           Guide
           you
           without
           all
           dangerous
           error
           ;
           and
           not
           to
           inform
           us
           in
           what
           part
           of
           the
           Firmament
           it
           is
           to
           be
           seen
           ,
           is
           to
           amuse
           rather
           than
           to
           promise
           .
        
         
           Now
           ,
           God
           hath
           no
           where
           given
           us
           such
           direction
           .
           He
           hath
           no
           where
           pointed
           us
           to
           this
           Church
           ,
           or
           that
           Council
           ;
           to
           this
           Person
           ,
           or
           that
           Local
           succession
           of
           Men.
           He
           hath
           not
           said
           the
           Guide
           is
           at
           Antioch
           ,
           or
           Hierusalem
           ;
           at
           Nice
           ,
           or
           Constantinople
           ;
           at
           Rome
           or
           Avignon
           .
        
         
           You
           will
           say
           ,
           he
           hath
           directed
           us
           to
           St.
           Peter
           .
           I
           answer
           ,
           no
           more
           than
           to
           the
           rest
           of
           the
           Apostles
           ,
           to
           whom
           he
           gave
           equal
           power
           in
           their
           Ordination
           ;
           *
           All
           of
           whom
           he
           made
           equally
           Shepherds
           of
           the
           Flock
           ;
           †
           to
           all
           of
           whom
           he
           gave
           equal
           Commission
           to
           make
           Proselytes
           of
           all
           Nations
           .
           *
           And
           in
           this
           sense
           St.
           Chrysostom
           †
           affirmed
           concerning
           St.
           Paul
           that
           the
           whole
           World
           [
           or
           the
           World
           of
           the
           Roman
           Empire
           ]
           was
           his
           Diocese
           .
           You
           will
           reply
           ,
           that
           he
           promised
           ,
           on
           him
           particularly
           
           
             upon
             this
             Rock
             ,
             or
             Stone
             ,
          
           this
           Kipha
           (
           a
           Syriac
           Word
           of
           the
           Masculine
           Gender
           †
           )
           
             this
             Peter
          
           ;
           to
           build
           his
           Church
           .
           I
           answer
           ,
           the
           Ancients
           took
           the
           Word
           as
           Feminine
           ,
           *
           and
           understood
           it
           rather
           of
           his
           Confession
           than
           of
           his
           Person
           .
           If
           it
           was
           spoken
           of
           his
           Person
           ,
           it
           was
           spoken
           by
           way
           of
           Emphasis
           ,
           not
           Exclusion
           ;
           for
           there
           were
           twelve
           Foundations
           †
           of
           these
           he
           might
           be
           called
           the
           first
           ,
           having
           first
           preached
           the
           Gospel
           to
           Jews
           and
           Gentiles
           ,
           *
           the
           Eleven
           standing
           up
           with
           him
           ,
           and
           he
           speaking
           as
           the
           Mouth
           of
           the
           Apostolical
           Colledge
           .
        
         
           We
           cannot
           ,
           by
           the
           strictest
           ennumeration
           ,
           find
           out
           any
           living
           infallible
           Guide
           existing
           in
           any
           Age
           after
           St.
           Peter
           in
           the
           Christian
           Church
           .
        
         
           
           1.
           
           This
           Guide
           could
           not
           be
           the
           Church
           diffusive
           of
           the
           first
           Ages
           .
           For
           the
           suffrages
           of
           every
           Christian
           were
           never
           gathered
           .
           And
           if
           we
           will
           have
           their
           sense
           ,
           they
           must
           rise
           from
           the
           dead
           and
           give
           it
           us
           .
        
         
           2.
           
           This
           Guide
           cannot
           be
           the
           Faith
           (
           as
           such
           )
           of
           all
           the
           Governours
           of
           all
           the
           Primitive
           Churches
           .
           The
           sum
           of
           it
           was
           never
           collected
           .
           There
           were
           anciently
           general
           Creeds
           ,
           but
           such
           as
           especially
           related
           to
           the
           Heresies
           then
           on
           foot
           ;
           and
           who
           can
           affirm
           ,
           upon
           grounds
           of
           certainty
           ,
           that
           each
           Bishop
           in
           the
           World
           consented
           to
           each
           Article
           ,
           or
           to
           each
           so
           expressed
           ?
        
         
           3.
           
           This
           Guide
           is
           not
           a
           Council
           perfectly
           free
           and
           universal
           .
           For
           a
           Guide
           which
           cannot
           be
           had
           ,
           is
           none
           .
           If
           such
           a
           Council
           could
           assemble
           ,
           it
           would
           not
           err
           in
           the
           necessaries
           of
           Faith.
           For
           there
           cannot
           be
           a
           regular
           Flock
           without
           a
           Shepherd
           ;
           and
           if
           all
           the
           Spiritual
           Shepherds
           in
           the
           World
           should
           at
           once
           ,
           and
           by
           consent
           ,
           go
           so
           much
           astray
           ;
           the
           whole
           Flock
           of
           the
           Church
           Catholick
           would
           be
           scattered
           .
           And
           that
           would
           contradict
           the
           promise
           of
           Christ
           the
           Supreme
           ,
           Faithful
           ,
           
           Infallible
           Pastor
           .
           But
           there
           never
           was
           yet
           an
           universal
           Council
           properly
           so
           called
           :
           Neither
           can
           we
           suppose
           the
           probability
           of
           it
           but
           by
           supposing
           the
           being
           of
           one
           Temporal
           Christian
           Monarch
           of
           the
           World
           who
           might
           call
           ,
           or
           suffer
           ,
           it
           .
           In
           the
           Councils
           called
           General
           ,
           if
           we
           speak
           comparatively
           ,
           there
           were
           not
           many
           Southern
           or
           
             Western
             Bishops
          
           present
           at
           them
           .
           It
           was
           thus
           ,
           at
           that
           first
           Oecumenical
           Council
           ,
           the
           Council
           of
           Nice
           ;
           though
           ,
           in
           one
           sacred
           place
           (
           as
           Eusebius
           †
           hath
           noted
           )
           there
           were
           assembled
           ,
           Syrians
           and
           
             Cilians
             ,
             Phoenicians
          
           ,
           and
           
             Arabians
             ;
             Paloestinians
             Egyptians
             ,
             Theboeans
             ,
             Libyans
             ,
             Mesopotamians
          
           ;
           a
           Persian
           ,
           a
           Scythian
           Bishop
           ;
           and
           many
           others
           from
           other
           Countries
           .
           But
           there
           was
           but
           one
           Bishop
           for
           Africa
           ,
           one
           for
           Spain
           ,
           one
           for
           Gaul
           ;
           two
           Priests
           as
           Deputies
           of
           the
           infirm
           and
           Aged
           Bishop
           of
           Rome
           .
           Whilst
           (
           for
           Instance
           sake
           )
           there
           were
           seventeen
           Bishops
           for
           the
           small
           Province
           of
           *
           Isauria
           ;
           yet
           such
           Councils
           are
           very
           useful
           ;
           such
           we
           reverence
           ;
           but
           God
           did
           not
           set
           them
           up
           as
           the
           only
           and
           the
           infallible
           Guides
           of
           Faith.
           If
           these
           were
           such
           Guides
           ,
           what
           Guided
           the
           Church
           which
           was
           before
           them
           ?
           By
           what
           rule
           was
           Ebion
           judged
           before
           the
           Council
           of
           Nice
           ?
           How
           can
           we
           be
           infallibly
           Guided
           by
           them
           in
           Controversies
           of
           Faith
           not
           determined
           by
           them
           ;
           nay
           not
           brought
           before
           them
           ;
           nay
           scarce
           moved
           till
           these
           latter
           days
           ?
           Such
           (
           for
           the
           purpose
           )
           are
           the
           Controversies
           about
           the
           vertue
           of
           the
           Sacrifice
           of
           Christ
           ,
           and
           of
           Justification
           by
           the
           Faith
           of
           mere
           recumbence
           upon
           his
           Merits
           .
           Or
           how
           shall
           a
           private
           Man
           who
           errs
           in
           the
           Faith
           ,
           be
           deliver'd
           from
           his
           Heresy
           ,
           seeing
           he
           may
           die
           some
           years
           ere
           a
           Council
           can
           assemble
           ,
           or
           ,
           being
           assembled
           ,
           can
           form
           its
           decrees
           .
           Arius
           vented
           his
           Heresy
           about
           ten
           years
           before
           the
           Council
           of
           Nice
           was
           called
           for
           the
           suppressing
           of
           it
           .
           And
           soon
           after
           he
           had
           given
           vent
           to
           it
           ,
           it
           spread
           throughout
           
           Egypt
           and
           Lybia
           and
           the
           upper
           Thebes
           ,
           as
           Socrates
           †
           has
           reported
           :
           And
           ,
           in
           a
           short
           time
           many
           other
           Provinces
           and
           Cities
           were
           infected
           with
           the
           contagion
           of
           it
           .
           And
           ,
           in
           the
           
             pretended
             Council
             of
             Trent
          
           ,
           no
           less
           than
           five
           Popes
           were
           successively
           concerned
           ;
           and
           it
           lasted
           ,
           in
           several
           places
           longer
           than
           two
           legal
           lives
           of
           a
           Man.
           *
           There
           was
           ,
           indeed
           ,
           a
           Canon
           in
           the
           Western
           Church
           †
           for
           the
           holding
           of
           a
           Council
           once
           in
           the
           space
           of
           each
           ten
           years
           :
           But
           that
           Canon
           has
           not
           been
           ,
           hitherto
           ,
           obeyed
           ;
           and
           as
           affairs
           stand
           in
           the
           Church
           ,
           it
           is
           impracticable
           .
           For
           the
           Pope
           will
           exclude
           all
           the
           Greek
           and
           Reformed
           Bishops
           :
           he
           will
           crowd
           the
           Assembly
           with
           Bishops
           of
           his
           own
           Creation
           ;
           and
           with
           Abots
           also
           ;
           he
           will
           not
           admit
           of
           former
           Councils
           unless
           they
           serve
           his
           purpose
           ;
           not
           so
           much
           as
           that
           of
           Nice
           it self
           .
           *
           He
           will
           be
           the
           Judge
           ,
           though
           about
           his
           own
           Supremacy
           .
           He
           will
           multiply
           Italians
           and
           others
           who
           ,
           upon
           Oath
           †
           owe
           their
           votes
           to
           him
           .
           He
           will
           not
           hold
           a
           Council
           upon
           the
           terms
           approved
           by
           all
           Romish
           Princes
           .
           Nor
           did
           they
           agree
           at
           their
           last
           Council
           ;
           the
           Emperour
           would
           not
           send
           his
           Bishops
           to
           Bologna
           ,
           nor
           the
           French
           King
           his
           to
           Trent
           .
           And
           though
           the
           French
           Church
           believed
           the
           Doctrines
           of
           that
           Synod
           ,
           yet
           they
           did
           not
           receive
           them
           from
           the
           Authority
           of
           it
           ,
           but
           they
           embraced
           them
           as
           the
           former
           Doctrines
           of
           the
           Roman
           Church
           .
           And
           the
           Parisian
           Faculty
           (a)
           prepared
           the
           way
           to
           the
           Articles
           of
           Trent
           .
        
         
           Notwithstanding
           all
           this
           ,
           we
           firmly
           believe
           that
           at
           least
           the
           first
           four
           general
           Councils
           did
           not
           err
           in
           Faith
           ;
           and
           it
           is
           pious
           to
           think
           that
           God
           would
           not
           suffer
           so
           great
           a
           temptation
           in
           the
           Church
           on
           Earth
           .
           Yet
           still
           we
           believe
           those
           Councils
           not
           to
           be
           infallible
           in
           their
           constitution
           ,
           but
           so
           far
           as
           they
           followed
           an
           infallible
           rule
           .
           For
           the
           greatest
           Truth
           is
           not
           always
           with
           the
           greatest
           number
           :
           And
           great
           numbers
           may
           appear
           on
           
           contrary
           sides
           .
           The
           Council
           of
           Constantinople
           under
           
             Constantine
             Copronymus
          
           ,
           consisting
           of
           three
           hundred
           thirty
           eight
           Bishops
           ,
           decreed
           against
           the
           
             use
             of
             Images
          
           in
           Churches
           .
           Yet
           the
           second
           Synod
           of
           Nice
           consisting
           of
           about
           three
           hundred
           and
           fifty
           Bishops
           determin'd
           for
           it
           .
           And
           ,
           a
           while
           after
           ,
           in
           the
           West
           ,
           the
           Council
           of
           Frankford
           consisting
           of
           about
           three
           hundred
           Bishops
           ,
           reversed
           that
           decree
           :
           And
           ,
           after
           that
           ,
           the
           Council
           of
           Trent
           did
           re-establish
           it
           ;
           though
           there
           the
           voting
           Persons
           were
           not
           fifty
           .
           With
           such
           uncertain
           doubts
           of
           belief
           must
           they
           move
           who
           follow
           a
           Guide
           in
           Religion
           without
           reference
           to
           a
           further
           rule
           .
        
         
           But
           ,
           
           here
           ,
           there
           is
           offered
           to
           us
           ,
           by
           the
           Guide
           in
           Controversies
           ,
           *
           
             an
             Objection
             ,
             of
             which
             this
             is
             the
             sum
             .
             The
             fifth
             Canon
             of
             the
             Church
             of
             England
             does
             declare
             that
             the
             thirty
             nine
             Articles
             were
             agreed
             upon
             for
             the
             avoidance
             of
             the
             diversities
             of
             opinions
             and
             the
             establishing
             of
             consent
             touc●ing
             true
             Religion
             .
             Consent
             touching
             true
             Religion
             is
             consent
             in
             Matter
             ,
             of
             Faith.
             Establishing
             of
             consent
             relateth
             both
             to
             Layety
             and
             Clergy
             .
             The
             third
             and
             fourth
             Canons
             of
             1640.
             decree
             the
             Excommunication
             of
             those
             who
             will
             not
             abjure
             their
             holding
             Popery
             and
             Socinianism
             .
             The
             Re●ormed
             Churches
             in
             France
             teach
             the
             like
             Doctrine
             ,
             threatning
             to
             cut
             them
             off
             from
             the
             Church
             who
             acqu●e●ce
             not
             in
             the
             resolution
             of
             a
             National
             Synod
             .
             †
             The
             same
             course
             was
             taken
             with
             the
             Remonstrants
             in
             the
             Synod
             of
             Dor●
             .
             *
             Wherefore
             Protestants
             ought
             not
             to
             detract
             from
             the
             Authority
             of
             general
             Councils
             ,
             whilst
             they
             assume
             to
             themselves
             so
             great
             a
             Power
             in
             their
             particular
             Synods
             .
          
        
         
           The
           force
           of
           this
           Objection
           is
           thus
           removed
           .
           
           Every
           Church
           hath
           Power
           of
           admitting
           or
           excluding
           Members
           ,
           else
           it
           hath
           not
           means
           sufficient
           to
           its
           end
           ,
           the
           
           order
           and
           concord
           of
           its
           Body
           .
           Every
           particular
           Church
           ought
           to
           believe
           that
           it
           does
           not
           err
           in
           its
           definitions
           ;
           for
           it
           ought
           not
           to
           impose
           any
           known
           error
           upon
           its
           Members
           .
           But
           though
           it
           believes
           it
           does
           not
           err
           ,
           it
           does
           not
           believe
           it
           upon
           this
           reason
           ,
           because
           God
           hath
           made
           it
           an
           infallible
           Guide
           ;
           but
           rather
           for
           this
           ,
           because
           it
           hath
           sincerely
           and
           with
           Gods
           assistance
           followed
           a
           rule
           which
           is
           infallible
           .
           And
           ,
           upon
           this
           supposition
           ,
           it
           imposeth
           Doctrines
           ,
           and
           excludeth
           such
           as
           with
           contumacy
           dissent
           from
           them
           (a)
        
         
           4.
           
           This
           Guide
           is
           not
           the
           present
           Church
           declaring
           to
           particular
           Christians
           the
           sense
           of
           the
           Church
           of
           former
           Ages
           .
           How
           can
           this
           declaration
           be
           made
           ,
           seeing
           Churches
           differ
           ,
           and
           each
           Church
           calls
           it self
           the
           true
           one
           ,
           and
           pretendeth
           to
           the
           Primitive
           pattern
           .
           The
           Church
           of
           Rome
           hath
           ,
           on
           her
           side
           ,
           the
           suffrages
           of
           all
           the
           Councils
           and
           Fathers
           ,
           the
           first
           ,
           the
           middle
           the
           last
           ,
           if
           Campian
           the
           Jesuite
           may
           be
           believed
           (b)
           On
           the
           other
           hand
           
             Monsieur
             Larroque
          
           hath
           Written
           a
           Book
           of
           the
           Conformity
           of
           the
           Protestant
           Churches
           in
           France
           with
           the
           Discipline
           of
           the
           Christian
           Ancient
           Church
           ,
           taking
           it
           for
           granted
           that
           their
           Doctrine
           was
           Catholick
           .
           And
           we
           likewise
           pretend
           ,
           both
           to
           the
           Doctrine
           and
           Discipline
           of
           it
           .
           All
           of
           us
           cannot
           be
           in
           the
           right
           .
           The
           Roman
           Church
           ,
           without
           any
           proof
           ,
           calleth
           her self
           the
           Church
           Catholick
           ;
           and
           she
           pretendeth
           to
           conveigh
           to
           us
           the
           sense
           of
           the
           Ancient
           Fathers
           and
           Councils
           ;
           which
           sense
           was
           that
           they
           understood
           formerly
           by
           the
           word
           Tradition
           .
           *
           And
           in
           this
           sense
           a
           Romanist
           said
           of
           Pope
           Honorius
           †
           ,
           
             that
             he
             had
             broken
             the
             rule
             of
             Tradition
             .
          
           But
           how
           can
           we
           esteem
           that
           Church
           a
           faithful
           representer
           of
           the
           sense
           of
           the
           Ancients
           whilst
           the
           Reformed
           consult
           the
           Ancients
           with
           equal
           ability
           ,
           and
           find
           a
           contrary
           sense
           in
           them
           ?
           Whilst
           the
           Church
           of
           Rome
           ,
           *
           by
           a
           kind
           of
           Ecclesiastical
           Coinage
           ,
           stampeth
           Divine
           Authority
           upon
           
           Books
           esteemed
           by
           the
           Councils
           and
           Fathers
           to
           be
           Apochryphal
           ?
           †
           Whilst
           it
           hath
           forged
           decrees
           of
           Popes
           ,
           *
           and
           (
           like
           a
           deceitful
           Gibeonite
           )
           rendred
           that
           which
           was
           really
           new
           ,
           in
           appearance
           old
           and
           mouldy
           ,
           on
           purpose
           to
           promote
           imposture
           ?
           How
           doth
           it
           give
           us
           the
           sense
           of
           the
           Ancients
           ,
           when
           it
           owneth
           what
           it
           formerly
           disowned
           as
           Canonical
           ,
           the
           Epistle
           to
           the
           Hebrews
           †
           ?
           When
           it
           taketh
           away
           the
           Cup
           which
           Pope
           Gelasius
           called
           a
           grand
           Sacrilege
           *
           ?
           When
           it
           now
           rejecteth
           the
           Communicating
           of
           Infants
           which
           ,
           in
           former
           times
           ,
           was
           esteemed
           by
           many
           a
           very
           necessary
           point
           ?
           When
           a
           former
           Pope
           Gregory
           condemns
           the
           Title
           of
           Universal
           pastor
           as
           Anti-Christian
           ,
           and
           a
           latter
           insists
           upon
           it
           as
           the
           choicest
           flour
           in
           the
           papal
           Prerogative
           ?
           When
           St.
           Austin
           (a)
           and
           from
           him
           the
           very
           Breviary
           (b)
           shall
           expound
           Christs
           promise
           ,
           
             of
             being
             always
             with
             his
             Church
             ,
          
           of
           the
           presence
           of
           his
           Divinity
           and
           of
           his
           Spirit
           ,
           and
           not
           of
           his
           Body
           :
           And
           Pope
           Innocent
           the
           third
           shall
           interpret
           them
           as
           meant
           also
           of
           his
           corporal
           presence
           (c)
           ?
        
         
           And
           ,
           if
           the
           Roman
           Church
           falsifyeth
           written
           Tradition
           ,
           how
           shall
           we
           trust
           her
           for
           Oral
           ?
           And
           how
           and
           at
           what
           time
           did
           that
           Oral
           Tradition
           remove
           from
           Greece
           to
           Rome
           where
           the
           Greek
           Church
           ,
           which
           it
           alloweth
           to
           have
           been
           once
           possessed
           of
           the
           true
           Tradition
           ,
           is
           accused
           of
           Heresie
           ?
           At
           the
           same
           time
           (
           I
           suppose
           )
           that
           the
           Chappel
           of
           the
           Virgin
           removed
           from
           Nazareth
           to
           Loretto
           .
           This
           principle
           of
           Oral
           Tradition
           is
           most
           uncertain
           to
           their
           Judges
           ;
           and
           to
           those
           to
           whom
           they
           offer
           it
           ,
           it
           is
           most
           obscure
           .
           It
           is
           a
           principle
           on
           which
           they
           can
           serve
           a
           purpose
           ,
           in
           justifying
           novel
           Doctrines
           as
           Oral
           Traditions
           not
           known
           to
           any
           but
           the
           Roman
           Church
           ,
           which
           pretendeth
           to
           the
           custody
           of
           them
           .
        
         
         
           5.
           
           God
           hath
           not
           set
           up
           any
           one
           Person
           in
           the
           Catholick
           Church
           in
           the
           Quality
           of
           an
           unerring
           Guide
           in
           the
           Christian
           Faith.
           The
           Bishops
           of
           Rome
           who
           pretend
           to
           this
           Prerogative
           ,
           do
           but
           pretend
           :
           It
           is
           a
           tender
           point
           ;
           and
           the
           
           Pope's
           Legates
           ,
           in
           the
           Council
           of
           Trent
           ,
           *
           were
           enjoyned
           to
           give
           forth
           this
           Advertisement
           ,
           that
           the
           Fathers
           ,
           upon
           no
           account
           whatsoever
           ,
           should
           touch
           it
           ,
           or
           dispute
           about
           it
           .
           They
           who
           examine
           it
           ,
           will
           soon
           reject
           it
           as
           false
           and
           useless
           .
        
         
           
           And
           ,
           1.
           
           Whether
           the
           Pope
           be
           or
           be
           not
           the
           Guide
           ,
           the
           Men
           of
           the
           Roman
           Communion
           are
           exposed
           to
           dangerous
           uncertainty
           .
           For
           ,
           it
           is
           not
           yet
           determined
           amongst
           them
           ,
           whether
           they
           are
           to
           follow
           the
           Pope
           ,
           with
           ,
           or
           without
           ,
           or
           against
           a
           Council
           .
           Yet
           a
           Pope
           hath
           owned
           a
           Council
           which
           deposed
           other
           Popes
           ,
           and
           by
           decree
           ,
           set
           it self
           above
           them
           ,
           or
           rather
           vindicated
           the
           superiority
           due
           to
           it
           .
           Thus
           
             Martin
             the
             fifth
          
           received
           the
           Papal
           Mitre
           from
           the
           
             Council
             of
             Constance
          
           ,
           after
           it
           had
           deposed
           Gregory
           the
           twelfth
           ,
           Benedict
           the
           thirteenth
           ,
           and
           John
           the
           twenty
           third
           .
           Again
           ,
           there
           have
           been
           ,
           by
           the
           account
           given
           us
           in
           their
           own
           Historians
           ,
           †
           more
           than
           twenty
           formed
           Schisms
           in
           that
           Church
           ;
           two
           or
           more
           Popes
           pretending
           at
           the
           same
           time
           to
           the
           infallible
           Chair
           ,
           and
           each
           of
           them
           not
           being
           without
           their
           followers
           and
           giving
           Holy
           Orders
           .
           And
           at
           this
           time
           there
           is
           risen
           an
           Apologist
           *
           for
           
             Mauritius
             ,
             Burdin
          
           or
           Gregory
           the
           eighth
           ,
           though
           he
           was
           ejected
           by
           the
           Roman
           Church
           ,
           which
           received
           Gelasius
           into
           his
           place
           ;
           Burdin
           being
           disliked
           by
           them
           as
           a
           Creature
           of
           Henry
           the
           Emperour
           .
           This
           Schism
           (
           saith
           St.
           Bernard
           †
           )
           distracted
           that
           Church
           and
           gave
           it
           a
           wound
           only
           not
           incurable
           .
           And
           Baluzius
           *
           professeth
           that
           it
           was
           then
           difficult
           to
           understand
           which
           of
           the
           two
           ,
           Gregory
           or
           Gelasius
           ,
           was
           the
           Legitimate
           successour
           of
           Pope
           Paschal
           .
           Now
           ,
           how
           useless
           ,
           to
           them
           ,
           
           is
           the
           pretence
           of
           a
           Guide
           ,
           when
           they
           want
           some
           other
           Guide
           who
           should
           tell
           them
           which
           of
           the
           pretenders
           they
           may
           securely
           follow
           ?
        
         
           Secondly
           ,
           
           the
           Popes
           themselves
           ,
           in
           their
           
             Solemn
             Profession
          
           ,
           suppose
           themselves
           liable
           to
           the
           misleading
           of
           the
           People
           even
           in
           Matters
           of
           Faith.
           For
           ,
           having
           owned
           the
           Faith
           of
           the
           
             Six
             general
             Councils
          
           ,
           
             *
             They
             further
             profess
             themselves
             and
             others
             to
             be
             subject
             to
             an
             Anat●ema
             ,
             if
             they
             advance
             novelty
             contrary
             to
             the
             aforesaid
             Evangelical
             Tradition
             ,
             and
             the
             integrity
             of
             the
             Orthodox
             and
             Christian
             Faith.
             
          
        
         
           Thirdly
           ,
           
           If
           the
           Pope
           challengeth
           this
           Power
           of
           infallible
           Guidance
           ,
           he
           must
           lay
           claim
           to
           it
           by
           his
           succeeding
           of
           St.
           Peter
           in
           the
           Chair
           Apostolical
           .
           But
           ,
           then
           ,
           by
           equal
           reason
           ,
           the
           successors
           of
           each
           Apostle
           may
           challenge
           the
           office
           of
           an
           infallible
           Guide
           .
           For
           the
           Power
           which
           Christ
           gave
           to
           St.
           Peter
           ,
           he
           gave
           to
           the
           rest
           :
           It
           was
           not
           special
           .
           And
           ,
           for
           the
           Bishops
           of
           Antioch
           who
           first
           succeeded
           St.
           Peter
           ,
           they
           have
           a
           much
           fairer
           pretence
           than
           those
           of
           Rome
           .
           The
           Truth
           is
           ,
           Hierusalem
           was
           properly
           the
           Mother-Church
           :
           Though
           Rome
           was
           the
           Imperial
           City
           ;
           and
           if
           ,
           by
           this
           means
           ,
           the
           Popes
           had
           not
           sate
           higher
           ,
           they
           would
           not
           have
           pretended
           to
           see
           further
           than
           others
           .
        
         
           Fourthly
           ,
           
           those
           who
           have
           considered
           the
           writings
           of
           many
           Popes
           ,
           and
           the
           decrees
           made
           by
           them
           ,
           have
           found
           no
           reason
           to
           lay
           their
           Faith
           at
           their
           Golden
           Sandal
           .
           It
           is
           manifest
           to
           every
           Learned
           Man
           that
           the
           Eyes
           of
           the
           Pope
           are
           not
           (
           metaphorically
           )
           like
           those
           of
           Augustus
           in
           which
           (
           it
           is
           said
           )
           there
           appeared
           a
           brightness
           like
           that
           of
           the
           Sun.
           If
           we
           had
           more
           of
           their
           History
           ,
           and
           more
           of
           their
           Writings
           ,
           we
           should
           
           find
           more
           of
           their
           errors
           .
           They
           have
           shewed
           both
           ignorance
           and
           extravagance
           in
           opinion
           ,
           and
           error
           in
           the
           Faith
           it self
           .
           There
           are
           not
           ,
           perhaps
           ,
           weaker
           or
           more
           absurd
           passages
           in
           any
           Ecclesiastical
           Writer
           ,
           than
           we
           may
           find
           in
           the
           works
           of
           Pope
           Innocent
           the
           third
           ,
           who
           was
           called
           the
           
             Wonder
             of
             the
             World
          
           *
           .
           He
           saith
           of
           Subdeacons
           that
           they
           represented
           the
           Nethinims
           †
           (
           or
           Nathinnims
           as
           he
           calls
           them
           ;
           )
           and
           that
           Nathaniel
           was
           one
           of
           that
           Order
           .
           *
           That
           the
           Pope
           does
           not
           use
           a
           
             Pastoral
             rod
          
           ,
           because
           St.
           Peter
           sent
           his
           Staff
           to
           Eucharius
           the
           first
           Bishop
           of
           Treves
           ,
           to
           whom
           Maternus
           succeeded
           ,
           who
           ,
           by
           the
           same
           Staff
           ,
           was
           raised
           from
           the
           dead
           .
           †
           That
           the
           People
           have
           seven
           Salvations
           in
           the
           Mass
           ,
           in
           order
           to
           the
           expelling
           the
           seven
           deadly
           Sins
           ,
           and
           receiving
           the
           seven
           fold
           Grace
           of
           God.
           *
           That
           an
           Epistle
           ,
           signifying
           in
           Greek
           an
           
             Over-sending
             or
             supererogation
          
           ,
           the
           word
           agrees
           very
           well
           to
           the
           Apostolical
           Epistles
           ,
           which
           are
           superadded
           to
           the
           Gospel
           (a)
           He
           allots
           to
           each
           Article
           of
           the
           Apostolical
           and
           
             Constantinopolitan
             Creeds
          
           ,
           a
           particular
           Apostle
           ,
           and
           finds
           the
           mystery
           in
           all
           things
           that
           are
           twelve
           in
           number
           .
           For
           example
           sake
           ,
           in
           the
           twelve
           loaves
           of
           Shew-Bread
           ;
           in
           the
           twelve
           Tribes
           ;
           twelve
           hours
           ,
           twelve
           Months
           .
        
         
           He
           gives
           this
           reason
           why
           Water
           is
           by
           the
           Bishop
           mixed
           with
           Wine
           in
           the
           Holy
           Chalice
           ;
           because
           it
           is
           said
           in
           the
           Revelation
           ,
           that
           
             many
             Waters
             signify
             many
             People
          
           ,
           and
           that
           
             Christ
             shed
             his
             Blood
             for
             the
             People
          
           (b)
           He
           saith
           that
           Judas
           was
           not
           at
           the
           Sacrament
           (c)
           because
           he
           was
           not
           to
           drink
           it
           new
           with
           Christ
           in
           his
           Kingdom
           ,
           which
           priviledge
           he
           had
           promised
           to
           all
           the
           partakers
           .
           He
           teacheth
           that
           Mice
           eat
           only
           the
           Shews
           of
           Consecrated
           Bread
           (d)
           He
           professeth
           rather
           to
           venerate
           Sacraments
           than
           to
           prie
           into
           them
           (e)
           because
           it
           is
           written
           in
           Exodus
           the
           twelfth
           ,
           concerning
           the
           Paschal
           Lamb
           ,
           
             Eat
             not
             of
             it
             raw
             ,
             nor
             sodden
             at
             all
             with
             
             Water
             ,
             but
             rost
             with
             Fire
             .
          
           I
           have
           not
           narrowly
           ransacked
           the
           plaits
           of
           the
           Popes
           Vestments
           ,
           for
           this
           is
           obvious
           enough
           ;
           and
           so
           were
           a
           great
           many
           other
           sayings
           of
           equal
           weakness
           ;
           but
           I
           am
           weary
           of
           the
           folly
           of
           them
           .
           There
           have
           been
           other
           Popes
           ,
           also
           ,
           injudicious
           even
           to
           duncery
           .
           
             Eugenius
             the
             third
          
           approved
           of
           the
           Prophesies
           or
           Enthusiastick
           Dreams
           of
           Hildegardis
           ,
           in
           the
           Synod
           of
           Tryers
           ,
           as
           Inspirations
           .
           
             Pope
             Zachary
          
           judged
           the
           true
           Doctrine
           of
           Antipodes
           ,
           to
           be
           heretical
           in
           the
           case
           of
           the
           more
           Learned
           and
           Knowing
           Virgilius
           (a)
           Herein
           the
           Pope
           committed
           a
           greater
           error
           than
           the
           poor
           Priest
           who
           Baptized
           in
           
             nomina
             Patria
             &
             filia
             &
             Spiritûs
             Sancta
          
           (b)
           and
           whose
           lack
           of
           Latin
           Boniface
           the
           German
           Apostle
           would
           have
           punished
           by
           the
           Rebaptization
           of
           his
           Proselytes
           ,
           if
           the
           said
           Virgilius
           had
           not
           ,
           by
           application
           to
           that
           Pope
           ,
           prevented
           it
           .
           It
           is
           true
           ,
           Virgilius
           was
           accused
           as
           an
           Heretick
           who
           had
           set
           up
           another
           Sun
           and
           another
           Moon
           ,
           as
           well
           as
           another
           World
           of
           Men
           whose
           feet
           were
           opposite
           to
           ours
           .
           But
           Velserus
           himself
           (c)
           hath
           the
           ingenuity
           to
           confess
           that
           this
           was
           meant
           only
           of
           the
           Sun
           and
           Moon
           as
           shining
           to
           our
           Antipodes
           ,
           as
           well
           as
           to
           us
           :
           And
           that
           the
           accusation
           was
           framed
           by
           ignorant
           Men
           who
           had
           not
           the
           acuteness
           to
           understand
           the
           Globular
           form
           of
           the
           Earth
           ,
           and
           the
           scheme
           of
           the
           proposer
           .
           Neither
           had
           Pope
           Zachary
           himself
           sagacity
           enough
           to
           discern
           the
           nature
           of
           this
           ridiculous
           charge
           .
           He
           who
           can
           mistake
           Truth
           for
           Heresie
           ,
           may
           mistake
           Heresie
           for
           Truth
           .
        
         
           Now
           that
           Popes
           have
           erred
           not
           only
           in
           lesser
           things
           ,
           but
           even
           in
           Matters
           of
           Faith
           ,
           is
           plain
           from
           History
           .
           I
           will
           instance
           ,
           only
           ,
           in
           Vigilius
           ,
           and
           Honorius
           ,
           for-bearing
           to
           speak
           of
           Liberius
           and
           divers
           others
           who
           swerved
           from
           the
           truly
           Ancient
           Catholick
           Faith.
           
        
         
           
             Pope
             Vigilius
          
           framed
           a
           Constitution
           in
           favour
           of
           the
           
             three
             Chapters
          
           or
           
           Nestorian-Writings
           of
           Ibas
           Bishop
           of
           
           
             Edessa
             ,
             Theodorus
          
           of
           Mopsuestia
           ,
           and
           Theodoret
           Bishop
           of
           Cyrus
           .
           This
           Constitution
           was
           published
           by
           Cardinal
           Baronius
           †
           out
           of
           Ancient
           Manuscript
           in
           the
           Vatican
           Library
           :
           And
           he
           calls
           it
           a
           Decree
           *
           in
           defence
           of
           these
           Chapters
           .
           In
           this
           Decree
           the
           Pope
           doth
           not
           only
           justify
           these
           Heretical
           Writings
           ,
           but
           ,
           with
           the
           Followers
           of
           Theodorus
           ,
           he
           falsly
           chargeth
           upon
           the
           Council
           of
           Chalcedon
           the
           Epistle
           of
           Ibas
           *
           ,
           and
           calls
           it
           Orthodox
           .
           This
           charge
           the
           Fathers
           of
           the
           fifth
           general
           Council
           (a)
           shew
           to
           be
           unjust
           and
           false
           .
           That
           Council
           condemneth
           those
           three
           Chapters
           as
           Heretical
           .
           And
           ,
           together
           with
           them
           ,
           it
           condemneth
           (b)
           Pope
           Vigilius
           and
           others
           under
           the
           name
           of
           Sequaces
           or
           Followers
           of
           Nestorius
           and
           
             Theodorus
             .
             Baronius
          
           himself
           acknowledgeth
           that
           the
           decree
           of
           that
           Council
           was
           set
           up
           against
           the
           decree
           of
           that
           Pope
           (c)
           These
           Chapters
           had
           not
           been
           condemned
           if
           they
           had
           not
           contained
           in
           them
           the
           
           Nestorian-Heresie
           .
           The
           Epistle
           of
           Ib●●
           does
           ,
           in
           particular
           manner
           ,
           extoll
           
             The
             d●r●●
          
           .
           And
           the
           Council
           affirmeth
           concerning
           his
           Creed
           ,
           that
           the
           
             Father
             of
             lies
             composed
             it
          
           .
           And
           it
           denounceth
           a
           ●●rse
           against
           both
           the
           Composer
           and
           the
           Believers
           of
           it
           .
           Yet
           doubtless
           ,
           these
           writings
           were
           ,
           in
           themselves
           ,
           inconsiderable
           enough
           .
           But
           the
           Council
           opposed
           them
           with
           such
           rigour
           ,
           because
           the
           Faction
           had
           made
           them
           very
           popular
           ,
           and
           advanced
           them
           into
           the
           Quality
           of
           a
           kind
           of
           
             Bible
             of
             the
             Party
          
           .
        
         
           For
           Pope
           Honorius
           ,
           he
           fell
           into
           the
           Heresie
           of
           the
           Monothelites
           .
           *
           That
           is
           ,
           of
           those
           who
           held
           that
           there
           is
           but
           one
           Will
           in
           both
           the
           Natures
           of
           Christ.
           This
           Doctrine
           he
           published
           in
           his
           Epistles
           .
           This
           he
           declared
           in
           the
           
             sixth
             general
             Council
          
           †
           he
           is
           ,
           in
           
           the
           
             seventh
             Council
          
           *
           condemned
           as
           a
           Monothelite
           .
           And
           he
           was
           expressly
           anathematized
           for
           
             Confirming
             the
             Wicked
             Doctrine
             of
             Sergius
             .
          
        
         
           The
           guilt
           of
           Heresie
           in
           Honorius
           ,
           is
           owned
           in
           the
           Solemn
           Profession
           of
           Faith
           made
           by
           the
           Popes
           at
           their
           entrance
           on
           the
           Papacy
           (a)
           This
           matter
           is
           so
           manifest
           that
           
             Melchior
             Canus
          
           (b)
           professeth
           ,
           no
           Sophistry
           is
           artful
           enough
           to
           put
           the
           Colour
           of
           a
           plausible
           defence
           upon
           it
           .
           A
           late
           Romanist
           hath
           undertaken
           to
           write
           the
           History
           of
           the
           Monothelites
           (c)
           ;
           and
           the
           Defence
           of
           Honorius
           seemeth
           to
           be
           the
           principal
           motive
           to
           that
           undertaking
           .
           Yet
           so
           great
           is
           the
           power
           of
           Truth
           ,
           and
           such
           ,
           in
           this
           case
           is
           the
           plainness
           of
           it
           ,
           that
           ,
           in
           the
           Apologist
           himself
           ,
           we
           find
           these
           concessions
           :
           That
           the
           Pope
           (a)
           was
           condemned
           by
           the
           Council
           ,
           and
           that
           the
           Council
           was
           not
           to
           be
           blamed
           †
           ;
           that
           Pope
           Leo
           the
           second
           owned
           both
           the
           Council
           and
           the
           Sentence
           ,
           and
           that
           Honorius
           was
           Sentenced
           as
           an
           Heretick
           .
           *
           He
           would
           abate
           this
           guilt
           by
           saying
           (b)
           that
           Honorius
           erred
           as
           
             a
             private
             Person
             ,
             and
             not
             as
             Head
             of
             the
             Church
             ,
          
           because
           his
           Epistle
           was
           hortatory
           ,
           and
           not
           compulsive
           .
           It
           is
           true
           ,
           he
           erred
           not
           as
           Head
           of
           the
           Church
           ,
           for
           such
           he
           was
           not
           ,
           neither
           as
           such
           was
           he
           owned
           .
           But
           he
           erred
           as
           a
           publick
           person
           and
           with
           Heretical
           obstinacy
           .
           For
           
             Pope
             Leo
          
           ,
           as
           he
           noteth
           ,
           said
           concerning
           him
           ,
           that
           he
           
             had
             made
             it
             his
             business
             to
             betray
             and
             subvert
             the
             Holy
             Faith.
             
          
           (c)
        
         
           Now
           this
           matter
           of
           Fact
           sufficeth
           for
           the
           refuting
           all
           the
           fallacious
           reasonings
           of
           the
           patrons
           of
           Papal
           infallibility
           .
           For
           all
           must
           agree
           that
           they
           are
           not
           unerring
           
           Guides
           who
           actually
           err
           .
           The
           
             Sieur
             de
             Balzac
          
           (d)
           mocks
           at
           the
           weakness
           of
           one
           of
           the
           Romish
           Fathers
           who
           offered
           four
           reasons
           to
           prove
           that
           the
           
             Duke
             D'
             Espernon
          
           was
           not
           returned
           out
           of
           England
           :
           And
           offered
           them
           to
           a
           Gentleman
           who
           had
           seen
           him
           since
           his
           return
           .
        
         
           
           There
           seemeth
           no
           sitness
           in
           the
           constituting
           of
           such
           a
           Guide
           ;
           nor
           any
           necessity
           for
           it
           .
        
         
           Had
           it
           been
           agreeable
           to
           Gods
           Wisdom
           ,
           his
           Wisdom
           would
           not
           have
           been
           wanting
           to
           it self
           .
           God
           having
           made
           Man
           a
           Reasonable
           Creature
           ,
           would
           not
           make
           void
           the
           use
           of
           deliberation
           ,
           and
           the
           freedom
           of
           his
           judgment
           .
           There
           is
           no
           vertue
           in
           the
           Assent
           ,
           where
           the
           Eye
           is
           forced
           open
           ,
           and
           the
           Light
           held
           directly
           to
           it
           .
           It
           is
           enough
           that
           God
           ▪
           the
           rewarder
           of
           them
           who
           believe
           ,
           hath
           given
           Men
           sufficient
           faculties
           ,
           and
           sufficient
           means
           .
        
         
           And
           ,
           seeing
           Holiness
           is
           as
           necessary
           to
           the
           pleasing
           of
           God
           ,
           and
           to
           the
           peace
           of
           the
           World
           ,
           as
           Union
           in
           Doctrine
           (
           to
           which
           there
           is
           too
           frequently
           given
           a
           lifeless
           Assent
           ;
           )
           seeing
           there
           must
           be
           Christian
           Obedience
           as
           long
           as
           there
           is
           a
           Church
           ;
           seeing
           (
           as
           the
           
             Guide
             in
             Controversy
          
           *
           himself
           urgeth
           )
           
             the
             Catholick
             Church
             and
             all
             the
             parts
             of
             it
             are
             believed
             ,
             in
             the
             Creed
             ,
             to
             be
             Holy
             as
             well
             as
             Orthodox
          
           ;
           We
           ask
           not
           the
           Romanists
           an
           impertinent
           Question
           when
           we
           desire
           them
           to
           tell
           us
           ,
           why
           a
           means
           to
           infallibility
           in
           the
           judgment
           ,
           rather
           than
           irresistibleness
           in
           the
           pious
           choice
           of
           the
           Will
           ,
           is
           to
           be
           ,
           by
           Heaven
           ,
           provided
           in
           the
           Church
           ?
           Both
           seem
           a
           kind
           of
           Destination
           of
           equal
           necessity
           .
        
         
           
           But
           ,
           though
           the
           Reformed
           ,
           especially
           those
           of
           the
           Church
           of
           England
           ,
           see
           no
           necessity
           for
           an
           infallible
           Guide
           ,
           nor
           believe
           there
           is
           one
           on
           the
           face
           of
           the
           Earth
           ,
           yet
           
             they
             do
             not
             reject
             all
             Ecclesiastical
             Guidance
          
           ;
           but
           allow
           it
           great
           place
           in
           matters
           of
           Discipline
           and
           Order
           ;
           
           and
           some
           place
           also
           (
           though
           not
           that
           of
           an
           unerring
           Judge
           )
           in
           Matters
           of
           Faith.
           
        
         
           At
           the
           beginning
           of
           the
           Reformation
           the
           Protestants
           ,
           though
           they
           refused
           the
           judgment
           of
           the
           Pope
           their
           Enemy
           ,
           yet
           they
           declined
           not
           the
           determination
           of
           a
           Council
           .
           And
           ,
           in
           the
           Assembly
           at
           Ausburgh
           ,
           the
           Romanists
           and
           Protestants
           agreed
           in
           a
           Council
           as
           the
           Umpire
           of
           their
           publick
           difference
           .
           At
           this
           the
           Pope
           was
           so
           alarumed
           (
           saith
           the
           
             Sieur
             de
             Mezeray
          
           *
           )
           that
           he
           wrote
           to
           the
           Kings
           of
           France
           and
           England
           ,
           
             that
             he
             would
             do
             all
             they
             would
             desire
             ,
             provided
             they
             hindred
             the
             calling
             of
             a
             Council
             .
          
        
         
           In
           the
           Reformation
           of
           the
           
             Church
             of
             England
          
           great
           regard
           was
           had
           to
           the
           Primitive
           Fathers
           and
           Councils
           .
           And
           the
           aforesaid
           
             French
             Historian
          
           was
           as
           much
           mistaken
           in
           the
           affairs
           of
           
             Our
             Church
          
           ,
           when
           he
           said
           of
           our
           Religion
           ,
           that
           it
           was
           
             a
             medly
             of
             the
             Opinions
             of
          
           Calvin
           and
           Luther
           (a,)
           as
           he
           was
           afterwards
           in
           the
           affairs
           of
           our
           State
           ,
           when
           he
           said
           King
           James
           was
           elected
           at
           the
           Guild-hall
           King
           of
           England
           (b.)
        
         
           The
           Romannists
           represent
           us
           very
           falsly
           ,
           whilst
           they
           fix
           upon
           us
           a
           private
           Spirit
           ,
           as
           it
           stands
           in
           opposition
           to
           the
           Authority
           of
           the
           Catholick
           Church
           .
        
         
           Mr.
           Alabaster
           (c)
           expresseth
           one
           motive
           to
           his
           conversion
           to
           the
           Roman
           Church
           in
           these
           Words
           :
           
             Weigh
             together
             the
             Spouse
             of
             Christ
             ,
             with
             
               Luther
               ,
               Calvin
               ,
               Melancthon
            
             :
             Oecumenical
             Councils
             with
             private
             opinions
             .
             The
             Reverend
             and
             Learned
             Fathers
             with
             
               Arius
               ,
               Aetius
               ,
               Vigilantius
            
             ,
             Men
             always
             in
             their
             time
             Burned
             for
             Hereticks
          
           [
           of
           which
           words
           ,
           the
           former
           are
           false
           reasoning
           ,
           the
           latter
           are
           false
           History
           .
           ]
           The
           Bishop
           of
           Meaux
           (d)
           reasons
           after
           the
           same
           fallacious
           manner
           ,
           
             Supposing
             a
             Protestant
             to
             be
             of
             this
             perswasion
             that
             he
             can
             understand
             the
             Scriptures
             better
             than
             all
             the
             rest
             of
             the
             Church
             together
             ,
             of
             
             which
             perswasion
             he
             saith
             very
             truly
             ,
             that
             it
             exalteth
             Pride
             ,
             and
             removeth
             Docility
             .
          
        
         
           The
           
             Guide
             in
             Controversies
          
           (d)
           puts
           the
           Question
           wrong
           in
           these
           terms
           .
           
             Whether
             a
             Protestant
             ,
             in
             refusing
             the
             submission
             of
             his
             judgment
             to
             the
             Authority
             or
             Infallibility
             of
             the
             Catholick
             Church
             in
             her
             Councils
             ,
             can
             have
             ,
             in
             several
             Articles
             of
             necessary
             Faith
             ,
             wherein
             the
             sense
             of
             Scripture
             is
             controverted
             ,
             as
             sure
             a
             Foundation
             of
             his
             Faith
             ,
             as
             he
             who
             submits
             his
             judgment
             to
             the
             foresaid
             Authority
             ,
             or
             also
             Infallibility
             ?
          
           Here
           the
           Catholick
           Church
           is
           put
           in
           place
           of
           the
           Roman
           ,
           Authority
           and
           Infallibility
           are
           joyned
           together
           ;
           and
           it
           is
           suggested
           dishonestly
           concerning
           the
           Reformed
           ,
           that
           they
           lay
           aside
           the
           Authority
           of
           the
           Catholick
           Church
           in
           her
           general
           Councils
           .
           Authority
           may
           be
           owned
           where
           there
           is
           no
           infallibility
           ;
           for
           it
           is
           not
           in
           Parents
           Natural
           or
           Civil
           :
           Yet
           both
           teach
           and
           govern
           us
           .
        
         
           If
           others
           reject
           Church-Authority
           ,
           let
           them
           who
           are
           guilty
           of
           such
           disorderly
           irreverence
           ,
           see
           to
           it
           .
           The
           Christians
           of
           the
           Church
           of
           England
           are
           of
           another
           Spirit
           .
           Of
           that
           Church
           this
           is
           one
           of
           the
           Articles
           :
           
             The
             Church
             hath
             power
             to
             decree
             Rites
             and
             Ceremonies
             ,
             
             and
             Authority
             in
             Controversies
             of
             Faith.
             There
             is
             a
             Question
             (
             saith
             Mr.
             Selden
             *
             )
             about
             that
             Article
             concerning
             the
             power
             of
             the
             Church
             ,
             whether
             these
             words
             [
             of
             having
             power
             in
             Controversies
             of
             Faith
             ]
             were
             not
             stolen
             in
             .
             But
             ,
             it
             's
             most
             certain
             ,
             they
             were
             in
             the
             Book
             of
             Articles
             that
             was
             confirmed
             ;
             though
             ,
             in
             some
             Editions
             ,
             they
             have
             been
             left
             out
             .
          
           They
           were
           so
           in
           Dr.
           Mocket's
           †
           ;
           but
           he
           is
           to
           be
           considered
           in
           that
           Edition
           as
           a
           private
           Man.
           Now
           this
           Article
           does
           not
           make
           the
           Church
           an
           infallible
           Guide
           in
           the
           Articles
           of
           Faith
           ,
           but
           a
           Moderator
           in
           the
           Controversies
           about
           Faith.
           The
           Church
           doth
           not
           assume
           
           that
           Authority
           to
           it self
           in
           this
           Article
           which
           ,
           in
           the
           foregoing
           *
           ,
           it
           denied
           to
           the
           Churches
           of
           
             Jerusalem
             ,
             Alexandria
             ,
             Antioch
          
           and
           Rome
           .
           When
           perverse
           Men
           will
           raise
           such
           Controversies
           ,
           who
           is
           so
           fit
           ,
           for
           Peace
           sake
           ,
           to
           interpose
           ,
           as
           that
           Church
           where
           the
           Flame
           is
           kindled
           ?
           There
           can
           be
           no
           Church
           without
           a
           Creed
           ;
           and
           each
           particular
           Church
           ought
           to
           believe
           her
           Creed
           to
           be
           true
           ,
           and
           ,
           by
           consequence
           ,
           must
           exercise
           her
           Authority
           in
           the
           defence
           of
           presumed
           Truth
           .
           Otherwise
           she
           is
           not
           true
           to
           her
           own
           constitution
           .
           But
           still
           she
           acts
           under
           the
           caution
           given
           by
           St.
           Augustine
           .
           (a)
           
             You
             bind
             a
             Man
             on
             Earth
             :
             Take
             heed
             they
             be
             just
             bonds
             in
             which
             you
             retain
             him
             .
             For
             Justice
             will
             break
             such
             as
             are
             unjust
             in
             sunder
             .
          
           And
           whilest
           the
           Church
           of
           England
           challengeth
           this
           Authority
           ,
           she
           doth
           not
           pretend
           to
           it
           from
           any
           supernatural
           gift
           of
           infallibility
           ,
           but
           so
           far
           only
           as
           she
           believes
           she
           hath
           sincerely
           followed
           an
           infallible
           Rule
           .
           For
           of
           this
           importance
           are
           the
           next
           words
           of
           the
           Article
           before
           remembred
           .
           
             —
             It
             is
             not
             Lawful
             for
             the
             Church
             to
             ordain
             any
             thing
             that
             is
             contrary
             to
             Gods
             word
             written
             .
             —
             And
             besides
             the
             same
             it
             ought
             not
             to
             enforce
             any
             thing
             to
             be
             believed
             for
             necessity
             of
             Salvation
             (b.)
          
        
         
           After
           this
           manner
           the
           Church
           of
           England
           asserteth
           her
           own
           Authority
           ;
           and
           she
           runs
           not
           into
           any
           extream
           about
           the
           Authority
           of
           Councils
           ,
           or
           the
           Catholick
           Church
           .
        
         
           We
           make
           Confession
           of
           the
           Ancient
           Faith
           expressed
           in
           the
           Apostolical
           ,
           Nicene
           ,
           or
           Constantinopolitan
           and
           Athanasian
           Creeds
           .
           The
           Canons
           of
           forty
           reject
           the
           Heresie
           of
           Socinus
           as
           contrary
           to
           the
           
             first
             four
             general
             Councils
          
           (c.)
           Our
           very
           Statute-Book
           hath
           respect
           to
           them
           in
           the
           adjudging
           of
           Heresie
           .
           (d)
           Yet
           our
           Church
           still
           teacheth
           concerning
           them
           (e)
           ,
           that
           
             things
             by
             them
             
             ordained
             have
             neither
             Strength
             nor
             Authority
             ,
             unless
             it
             may
             be
             declared
             that
             they
             be
             taken
             out
             of
             Holy
             Scripture
             .
          
        
         
           When
           Controversies
           arise
           ,
           especially
           when
           the
           doubts
           concern
           not
           so
           much
           the
           Article
           of
           Faith
           it self
           ,
           as
           the
           Modes
           of
           it
           ,
           we
           grant
           to
           such
           venerable
           Assemblies
           a
           Potiority
           of
           Judgment
           .
           Or
           if
           we
           assent
           not
           ,
           yet
           for
           Peace
           sake
           we
           are
           humbly
           silent
           :
           We
           do
           not
           altogether
           refuse
           their
           Umpirage
           .
           We
           think
           their
           Definitions
           good
           Arguments
           against
           unquiet
           Men
           who
           are
           chiefly
           moved
           by
           Authority
           .
           We
           believe
           them
           very
           useful
           in
           the
           Controversies
           betwixt
           us
           and
           the
           Church
           of
           Rome
           ;
           and
           as
           often
           as
           they
           appeal
           to
           Primitive
           Fathers
           and
           Councils
           ;
           to
           Fathers
           and
           Councils
           we
           are
           willing
           to
           go
           with
           them
           ,
           and
           to
           be
           tryed
           by
           those
           who
           were
           nigher
           to
           the
           Apostles
           ,
           in
           the
           Quality
           of
           Witnesses
           rather
           than
           Judges
           .
           We
           believe
           that
           in
           matters
           of
           Truth
           of
           which
           we
           are
           already
           well
           perswaded
           ,
           there
           may
           be
           added
           by
           the
           Suffrages
           of
           Councils
           and
           Fathers
           ,
           a
           degree
           of
           Corroboration
           to
           our
           Assent
           .
           In
           sum
           we
           say
           with
           S.
           Aust●ne
           *
           that
           there
           
             is
             of
             Councils
             in
             the
             Church
             of
             God
             a
             most
             wholesome
             [
             though
             not
             an
             infallible
             ]
             Authority
             .
          
           And
           if
           S.
           
             Gregory
             Naz●anzen
          
           never
           saw
           (
           as
           he
           saith
           )
           
             a
             happy
             effect
             of
             any
             Synod
             ,
          
           (a)
           this
           came
           not
           to
           pass
           from
           the
           Nature
           of
           the
           means
           as
           not
           conducive
           to
           that
           end
           ,
           but
           from
           the
           looseness
           of
           Government
           ,
           and
           the
           depraved
           manners
           of
           the
           Age
           in
           which
           he
           lived
           :
           For
           such
           were
           the
           times
           of
           Valens
           the
           Emperour
           .
        
         
           It
           is
           true
           ,
           there
           are
           some
           among
           us
           ,
           though
           not
           of
           us
           ,
           who
           ,
           with
           disdainful
           insolence
           ,
           contemn
           all
           Authority
           ;
           even
           that
           of
           the
           Sacred
           Scripture
           it self
           .
           These
           pretend
           to
           an
           infallible
           Light
           of
           immediate
           and
           personal
           Revelation
           .
           It
           hath
           hapned
           according
           to
           the
           Proverb
           ,
           every
           Man
           of
           them
           hath
           a
           Pope
           within
           him
           .
           
             Henry
             Nicholas
          
           puffed
           up
           many
           vain
           ignorant
           people
           with
           this
           
           Proud
           Imagination
           .
           Hetherington
           a
           Mechanick
           ,
           about
           the
           end
           of
           the
           Reign
           of
           King
           James
           ,
           advanced
           this
           notion
           of
           Personal
           Infallibility
           .
           His
           followers
           believed
           they
           could
           not
           err
           in
           giving
           deliberate
           Sentence
           in
           Religion
           (a)
           And
           this
           was
           the
           principle
           of
           Wynstanley
           and
           the
           first
           Quakers
           ,
           though
           the
           Leaders
           ,
           since
           they
           were
           embodied
           ,
           have
           in
           part
           forsaken
           it
           .
        
         
           But
           these
           Enthusiasts
           have
           intituled
           the
           Holy
           Spirit
           of
           God
           to
           their
           own
           Dreams
           .
           They
           have
           pretended
           to
           Revelations
           which
           are
           contrary
           to
           one
           another
           .
           They
           can
           be
           Guides
           to
           themselves
           only
           ,
           because
           they
           cannot
           by
           any
           supernatural
           sign
           prove
           to
           others
           that
           they
           are
           inspired
           .
        
         
           And
           such
           Enthusiasm
           is
           not
           otherwise
           favoured
           in
           the
           Church
           of
           England
           then
           by
           Christian
           pity
           ,
           in
           consideration
           of
           the
           infirmity
           of
           Humane
           Nature
           ;
           but
           in
           the
           Church
           of
           Rome
           ,
           it
           hath
           been
           favoured
           to
           that
           Degree
           ,
           that
           it
           hath
           founded
           many
           Orders
           and
           Religious
           Houses
           ,
           and
           given
           Reputation
           to
           some
           Doctrines
           ,
           and
           canoniz'd
           not
           a
           few
           Saints
           amongst
           them
           .
           The
           Inspiration
           of
           S.
           Hildegardis
           ,
           S.
           Catharine
           of
           Siena
           ,
           S.
           Teresa
           ,
           and
           many
           others
           seemeth
           to
           have
           been
           vapour
           making
           impression
           on
           a
           devout
           fancy
           :
           Yet
           the
           Church
           of
           Rome
           in
           a
           Council
           under
           Leo
           the
           Tenth
           ,
           hath
           too
           much
           encouraged
           such
           distemper
           as
           prophesie
           *
           .
        
         
           For
           
             private
             Reason
          
           ,
           it
           is
           the
           handmaid
           of
           Faith
           ;
           we
           use
           it
           ,
           and
           not
           seperately
           from
           the
           Authority
           of
           the
           Church
           ,
           but
           as
           a
           help
           in
           distinguishing
           true
           from
           false
           Authority
           .
           And
           in
           so
           plain
           a
           case
           as
           Heresie
           ,
           if
           our
           Church
           thinketh
           a
           private
           Man
           may
           without
           an
           infallible
           Guide
           on
           Earth
           judge
           aright
           of
           it
           ,
           it
           does
           but
           believe
           as
           
             Pope
             Adrian
          
           believed
           ,
           as
           he
           professed
           in
           a
           Synod
           at
           Rome
           ,
           of
           which
           profession
           report
           is
           made
           
           in
           the
           second
           Synod
           of
           Nice
           †
           For
           ,
           speaking
           of
           the
           Sentence
           against
           Pope
           Honorius
           ,
           he
           excuseth
           it
           in
           point
           of
           good
           behaviour
           ,
           because
           it
           was
           given
           in
           the
           case
           of
           Heresie
           .
           For
           in
           that
           case
           ,
           and
           in
           that
           case
           alone
           ,
           he
           allowed
           Inferiors
           (
           so
           he
           was
           pleased
           to
           call
           the
           Oriental
           Bishops
           )
           to
           reject
           the
           corrupt
           sense
           of
           those
           who
           are
           superior
           to
           them
           .
        
         
           I
           will
           hasten
           to
           the
           next
           Proposition
           ,
           after
           I
           have
           added
           one
           thing
           more
           which
           relates
           to
           the
           guidance
           of
           Ecclesiastical
           Authority
           :
           And
           it
           is
           this
           .
           Those
           of
           the
           Unlearned
           Laity
           who
           are
           Members
           of
           the
           Church
           of
           England
           ,
           have
           much
           more
           of
           the
           just
           guidance
           of
           Ecclesiastical
           Authority
           than
           the
           like
           order
           of
           Men
           in
           the
           Church
           of
           Rome
           .
           For
           the
           Authentick
           Books
           of
           that
           Church
           being
           all
           written
           in
           the
           Latin
           Tongue
           ,
           the
           illiterate
           People
           resolve
           their
           Faith
           into
           the
           ability
           and
           honesty
           of
           their
           Confessor
           or
           Parish
           Priest.
           They
           take
           it
           upon
           his
           word
           ,
           that
           this
           is
           the
           Doctrine
           ,
           this
           the
           Discipline
           ,
           this
           the
           Worship
           ,
           of
           their
           Church
           .
           Whereas
           each
           Minister
           in
           our
           Church
           can
           direct
           the
           People
           to
           the
           Holy
           Bible
           ,
           to
           the
           Books
           of
           Homilies
           ,
           Articles
           ,
           Canons
           ,
           Common-Prayer
           ,
           Ordination
           ,
           as
           set
           forth
           in
           their
           native
           Tongue
           ,
           by
           publick
           Authority
           .
           Of
           this
           they
           may
           be
           assured
           by
           their
           own
           Eyes
           ,
           as
           many
           as
           can
           but
           competently
           read
           .
           They
           do
           not
           only
           take
           this
           from
           the
           mouth
           of
           a
           Priest
           ,
           but
           from
           the
           Church
           it self
           .
           Where
           the
           Laws
           of
           the
           Church
           and
           the
           Statutes
           of
           the
           Civil
           Government
           are
           written
           in
           an
           unknown
           Tongue
           ,
           there
           the
           Unlearned
           depend
           more
           upon
           private
           than
           publick
           Authority
           ;
           for
           they
           receive
           the
           Law
           from
           particular
           Priests
           or
           Judges
           .
        
         
           
           Though
           Ecclesiastical
           Authority
           be
           a
           help
           to
           our
           Faith
           ,
           yet
           the
           Holy
           Scripture
           is
           the
           only
           infallible
           Rule
           of
           it
           ;
           and
           by
           this
           Rule
           and
           the
           Ministerial
           Aids
           of
           the
           Christian
           Church
           ,
           we
           have
           sufficient
           means
           without
           
           Submission
           to
           papal
           .
           Infallibility
           ,
           to
           attain
           to
           certainty
           in
           that
           Faith
           which
           is
           generally
           necessary
           to
           Salvation
           .
        
         
           I
           do
           not
           mean
           that
           ,
           by
           believing
           the
           whole
           Canon
           of
           the
           Scripture
           in
           the
           gross
           ,
           we
           thereby
           believe
           all
           the
           necessary
           Articles
           of
           the
           Faith
           ,
           because
           they
           are
           therein
           contained
           .
           That
           looks
           too
           like
           a
           fallacy
           ;
           and
           it
           giveth
           countenance
           to
           an
           useless
           Faith.
           For
           he
           that
           believes
           on
           this
           manner
           ,
           hath
           as
           it
           were
           swallow'd
           a
           Creed
           in
           the
           lump
           only
           ,
           whereas
           it
           is
           necessary
           for
           a
           Christian
           to
           know
           each
           particular
           Article
           and
           the
           general
           Nature
           and
           Tendency
           of
           it
           .
           Otherwise
           his
           Faith
           will
           not
           have
           a
           distinct
           influence
           upon
           his
           Christian
           behaviour
           to
           which
           if
           it
           were
           not
           useful
           ,
           it
           were
           not
           necessary
           .
           To
           believe
           in
           general
           as
           the
           Scripture
           believes
           ,
           is
           with
           the
           Blind
           and
           Flexible
           Faith
           of
           a
           Romanist
           ,
           to
           believe
           at
           adventure
           .
           He
           believes
           as
           his
           Church
           believes
           ,
           but
           he
           knows
           not
           what
           is
           the
           belief
           of
           his
           Church
           ;
           and
           therefore
           is
           not
           instructed
           by
           that
           Faith
           to
           behave
           himself
           as
           a
           Member
           of
           it
           .
        
         
           The
           Scripture
           is
           that
           rule
           of
           Faith
           which
           giveth
           us
           all
           the
           particular
           Articles
           which
           are
           necessary
           to
           eternal
           Life
           .
        
         
           By
           this
           rule
           the
           Primitive
           Fathers
           govern'd
           themselves
           ,
           and
           this
           they
           commended
           to
           the
           Churches
           .
           And
           
             Clemens
             Alexandrinus
          
           (a)
           does
           in
           terms
           ,
           call
           the
           Consent
           of
           the
           Old
           and
           New
           Testament
           the
           
             Ecclesiastical
             Canon
          
           ,
           and
           the
           
             Touchstone
             of
             true
             and
             false
          
           .
           I
           will
           not
           multiply
           Testimonies
           ;
           enough
           of
           them
           are
           already
           collected
           (b)
           .
        
         
           I
           will
           rather
           pursue
           the
           Argument
           before
           me
           ,
           in
           these
           
             three
             Assertions
          
           .
        
         
           First
           ,
           a
           Protestant
           without
           the
           submission
           of
           his
           Judgment
           to
           the
           Roman
           Church
           ,
           may
           be
           certainly
           directed
           to
           the
           Canonical
           Books
           of
           Holy
           Scripture
           .
        
         
         
           Secondly
           ,
           He
           may
           without
           such
           submission
           ,
           sufficiently
           understand
           the
           Rule
           of
           Faith
           ,
           and
           find
           out
           the
           Sense
           of
           such
           places
           in
           those
           Canonical
           Books
           ,
           as
           is
           necessary
           to
           the
           belief
           of
           a
           true
           Christian.
           
        
         
           Thirdly
           ,
           This
           rule
           of
           Faith
           is
           the
           principal
           means
           of
           Union
           in
           Faith
           in
           the
           Christian
           Church
           .
        
         
           
           First
           ,
           a
           Protestant
           without
           the
           submission
           of
           his
           Judgment
           to
           the
           Roman
           Church
           may
           be
           certainly
           directed
           to
           the
           Holy
           Scriptures
           .
        
         
           It
           is
           commonly
           said
           by
           Men
           of
           the
           Roman
           perswasion
           ,
           but
           injudiciously
           enough
           ,
           that
           we
           may
           as
           well
           receive
           our
           Creed
           from
           them
           ,
           as
           we
           do
           our
           Bible
           .
           The
           Scribes
           and
           Pharisees
           might
           have
           said
           the
           like
           to
           the
           People
           of
           the
           Jews
           .
           But
           with
           the
           good
           Text
           ,
           they
           conveighed
           down
           to
           them
           a
           very
           false
           gloss
           ,
           and
           misinterpreted
           the
           Prophesies
           ,
           as
           meant
           of
           a
           pompous
           temporal
           Messiah
           .
           But
           ,
           for
           the
           Reformed
           ,
           they
           have
           received
           neither
           Creed
           nor
           Bible
           from
           the
           Church
           of
           Rome
           .
           The
           first
           enumeration
           of
           those
           Books
           they
           find
           in
           the
           Apostolical
           Canons
           ,
           and
           in
           those
           of
           the
           Council
           of
           Laodicea
           ;
           no
           Western
           writings
           .
           They
           have
           received
           the
           Scriptures
           from
           the
           Universal
           Church
           of
           all
           Ages
           and
           Places
           ,
           the
           Copies
           of
           them
           having
           been
           as
           widely
           dispersed
           as
           the
           Christians
           themselves
           .
           And
           they
           receive
           them
           not
           from
           the
           infallibility
           of
           any
           particular
           Church
           ,
           but
           upon
           the
           validity
           of
           this
           sure
           principle
           ,
           that
           all
           the
           Christian
           World
           ,
           so
           widely
           dispersed
           ,
           could
           not
           possibly
           conspire
           in
           the
           imposing
           of
           false
           Books
           upon
           them
           .
        
         
           For
           particular
           Churches
           ,
           we
           may
           ,
           of
           all
           others
           suspect
           the
           Roman
           ,
           in
           reference
           to
           the
           Scriptures
           .
           For
           what
           sincerity
           of
           dealing
           may
           we
           hope
           for
           from
           such
           a
           Cabal
           of
           Men
           as
           has
           forged
           decrees
           of
           Councils
           and
           Popes
           ,
           obtruded
           upon
           the
           World
           Apocryphal
           Books
           as
           Books
           Canonical
           ,
           purged
           out
           of
           the
           writings
           of
           the
           Fathers
           such
           places
           as
           were
           contrary
           to
           their
           Innovations
           ,
           
           depressed
           the
           Originals
           under
           an
           imperfect
           Latin
           Copy
           ,
           and
           left
           on
           purpose
           in
           that
           Copy
           ,
           some
           places
           uncorrected
           for
           the
           serving
           of
           turns
           .
           For
           example
           sake
           ,
           they
           have
           not
           either
           in
           the
           Bible
           of
           Sixtus
           ,
           or
           in
           that
           of
           Clement
           (
           both
           which
           ,
           though
           in
           War
           against
           each
           other
           ,
           are
           made
           their
           Canon
           )
           changed
           the
           word
           [
           She
           ]
           in
           the
           third
           of
           Genesis
           ,
           (a)
           for
           [
           That
           ,
           or
           ,
           He.
           ]
           But
           ,
           contrary
           to
           the
           Hebrew
           Text
           ,
           to
           the
           Translation
           of
           the
           Seventy
           ,
           to
           the
           Readings
           of
           the
           Fathers
           ,
           they
           persist
           in
           rendring
           of
           it
           after
           this
           manner
           ;
           
             She
             shall
             break
             thy
             Head.
          
           They
           believe
           this
           Reading
           tendeth
           most
           to
           the
           Honor
           of
           the
           blessed
           Virgin
           ,
           whom
           they
           are
           too
           much
           inclined
           to
           exalt
           ,
           in
           the
           Quality
           of
           a
           Mother
           ,
           above
           her
           Son.
           The
           English
           Translation
           of
           Doway
           hath
           followed
           this
           plain
           and
           partial
           corruption
           .
        
         
           Secondly
           ,
           
           A
           Protestant
           may
           without
           Submission
           of
           his
           judgment
           to
           the
           Roman
           Church
           ,
           find
           out
           ,
           in
           the
           Books
           of
           Holy
           Scripture
           ,
           the
           necessary
           Articles
           of
           Christian
           Faith.
           
        
         
           
             Two
             things
          
           are
           here
           supposed
           ;
           and
           both
           of
           them
           are
           true
           .
        
         
           First
           ,
           That
           the
           Scriptures
           contain
           in
           them
           all
           the
           necessary
           Articles
           of
           our
           Faith.
           
        
         
           Secondly
           ,
           That
           the
           sense
           of
           the
           Words
           in
           which
           these
           Articles
           are
           expressed
           in
           Scripture
           may
           be
           found
           out
           by
           a
           Protestant
           ,
           without
           the
           Submission
           of
           his
           judgment
           to
           the
           Papacy
           .
        
         
           First
           ,
           The
           Scriptures
           contain
           in
           them
           all
           the
           necessary
           Articles
           of
           the
           Faith.
           This
           is
           true
           ,
           if
           the
           Scriptures
           themselves
           be
           so
           :
           For
           this
           they
           Witness
           *
           St.
           Paul
           (b)
           saith
           of
           the
           Old
           Testament
           ,
           as
           expounded
           of
           Christ
           ,
           that
           it
           was
           able
           to
           make
           a
           Man
           wise
           unto
           Salvation
           .
           Much
           more
           may
           this
           be
           affirmed
           of
           the
           entire
           Canon
           .
           The
           Apostles
           preached
           the
           necessaries
           to
           Salvation
           ,
           and
           
           what
           they
           had
           preached
           they
           wrote
           down
           *
           concerning
           the
           manner
           of
           it
           ,
           Eusebius
           may
           be
           consulted
           †
           .
           For
           the
           Primitive
           Fathers
           ,
           they
           allowed
           the
           Scriptures
           to
           be
           a
           sufficient
           Rule
           .
           Irenaeus
           said
           of
           them
           they
           were
           perfect
           *
           ;
           and
           of
           the
           words
           of
           St.
           Austine
           this
           is
           the
           sense
           ;
           
             Among
             those
             things
             which
             are
             plainly
             set
             down
             in
             Scrpture
             ,
             all
             those
             things
             are
             to
             be
             found
             which
             comprehend
             Faith
             and
             Good
             Manners
             .
          
           Nay
           ,
           the
           Romanists
           themselves
           attempt
           to
           prove
           their
           very
           additional
           Articles
           out
           of
           the
           Bible
           .
           That
           there
           are
           in
           it
           the
           Articles
           of
           the
           Apostolical
           Creed
           ,
           is
           evident
           enough
           to
           a
           common
           Reader
           .
           But
           how
           the
           Romish
           Articles
           should
           be
           found
           in
           that
           Bible
           which
           was
           written
           some
           hundreds
           of
           years
           before
           they
           were
           invented
           ,
           is
           a
           riddle
           beyond
           the
           skill
           of
           Apollo
           .
        
         
           Secondly
           ,
           the
           sense
           of
           the
           Scriptures
           ,
           in
           matters
           necessary
           to
           Salvation
           ,
           may
           be
           found
           out
           by
           Men
           of
           the
           Reformed
           Religion
           ,
           without
           Submission
           to
           Roman
           Infallibility
           .
           The
           Learned
           know
           the
           Originals
           ,
           and
           the
           true
           ways
           of
           Interpretation
           .
           And
           amongst
           us
           ,
           those
           of
           the
           Episcopal
           Clergy
           have
           obliged
           the
           World
           with
           such
           an
           Edition
           of
           the
           Bible
           in
           many
           Languages
           as
           was
           not
           before
           extant
           in
           the
           Roman
           Church
           .
           And
           a
           Romanist
           who
           writes
           with
           great
           mastery
           in
           such
           matters
           ,
           prefers
           it
           before
           the
           great
           Bible
           of
           Paris
           (a.)
        
         
           For
           those
           of
           the
           Laity
           who
           are
           Unlearned
           ,
           they
           have
           before
           them
           a
           Translation
           which
           errs
           not
           in
           the
           Faith.
           And
           the
           phrases
           are
           not
           so
           obscure
           ,
           but
           that
           ,
           by
           study
           and
           Ministerial
           helps
           ,
           they
           may
           understand
           them
           .
        
         
           They
           have
           ,
           before
           them
           ,
           a
           Translation
           which
           errs
           not
           in
           the
           Faith.
           Of
           this
           the
           Italians
           and
           French
           may
           be
           convinced
           by
           comparing
           the
           Translations
           of
           
             James
             de
             Voragine
          
           ,
           and
           the
           Divines
           of
           Lovain
           with
           those
           of
           
             Signior
             Diodati
          
           ,
           and
           Olivetan
           or
           Calvin
           .
           And
           the
           English
           may
           receive
           satisfaction
           in
           this
           matter
           by
           comparing
           
           their
           Translation
           with
           that
           of
           Doway
           .
           In
           all
           of
           them
           they
           will
           find
           the
           same
           Fundamental
           Doctrines
           of
           Faith.
           And
           were
           there
           any
           such
           material
           alteration
           made
           in
           our
           Bible
           ,
           it
           would
           appear
           by
           the
           notorious
           inconsistence
           of
           one
           part
           of
           the
           Canon
           with
           another
           :
           It
           would
           have
           been
           ,
           long
           ago
           ,
           detected
           ,
           and
           exposed
           to
           publick
           shame
           ,
           both
           by
           the
           Romanists
           and
           the
           other
           Dissenters
           from
           our
           Communion
           .
           But
           the
           former
           are
           not
           able
           to
           produce
           one
           instance
           ;
           and
           the
           latter
           agree
           with
           us
           in
           the
           use
           and
           excellence
           of
           the
           Translation
           ,
           though
           in
           other
           things
           ,
           they
           extreamly
           differ
           from
           us
           :
           And
           where
           they
           do
           but
           dream
           we
           err
           they
           forbear
           not
           to
           proclaim
           it
           .
           In
           so
           much
           that
           a
           difference
           in
           the
           Translations
           of
           the
           Psalter
           which
           concerns
           not
           Faith
           or
           Manners
           †
           and
           a
           supposed
           defect
           in
           the
           Table
           for
           keeping
           Easter
           have
           been
           made
           by
           them
           publick
           Objections
           *
           and
           stumbling
           blocks
           in
           the
           way
           to
           their
           Conformity
           .
           It
           is
           true
           ,
           there
           is
           a
           Romanist
           who
           hath
           raved
           against
           the
           Bible
           of
           the
           Reformed
           ,
           in
           these
           extravagant
           words
           (a;)
           
             The
             Sectaries
             have
             as
             many
             different
             Bibles
             ,
             in
             Canon
             ,
             Version
             ,
             and
             sense
             ,
             as
             are
             days
             in
             the
             year
             .
             —
             The
             Sectarian
             Bible
             is
             no
             more
             the
             Word
             of
             God
             then
             the
             
               Alcoran
               ,
               Almanack
            
             ,
             or
             
               Aesops
               Fables
            
             .
          
           Of
           great
           corruption
           he
           speaks
           in
           general
           ,
           but
           his
           madness
           has
           admitted
           of
           so
           much
           caution
           ,
           that
           he
           forbears
           the
           mention
           of
           any
           one
           particular
           place
           .
        
         
           The
           Learned
           Romanists
           understand
           much
           better
           ,
           and
           the
           Ingenuous
           Will
           confess
           it
           .
           And
           they
           are
           not
           ignorant
           that
           we
           Translate
           from
           the
           Original
           Tongues
           ,
           after
           having
           compared
           the
           Readings
           of
           the
           most
           Ancient
           Copies
           ,
           and
           of
           the
           Fathers
           :
           Whilst
           they
           Translate
           the
           Bible
           from
           the
           
             Vulgar
             Latin
          
           ,
           which
           ,
           indeed
           ,
           in
           the
           New
           Testament
           is
           a
           tolerable
           ,
           but
           in
           the
           Old
           ,
           a
           very
           imperfect
           Version
           .
           If
           our
           English
           Bible
           were
           turned
           into
           any
           one
           of
           the
           Modern
           Tongues
           by
           a
           Judicious
           Romanist
           who
           
           could
           keep
           Council
           ,
           it
           would
           pass
           amongst
           many
           of
           that
           Church
           for
           a
           good
           Catholick
           Translation
           .
           And
           this
           is
           ,
           the
           rather
           ,
           my
           perswasion
           ,
           because
           I
           have
           read
           ,
           in
           Father
           Simon
           (a,)
           that
           not
           unpleasant
           story
           concerning
           the
           Translation
           of
           Mr.
           
             René
             Benoist
          
           a
           Doctor
           of
           the
           Faculty
           of
           Paris
           .
           This
           Doctor
           had
           observed
           that
           a
           new
           Latin
           Translation
           of
           the
           Organon
           of
           Aristotle
           ,
           performed
           by
           a
           person
           who
           understood
           not
           the
           Greek
           Tongue
           ,
           had
           been
           very
           well
           received
           :
           Upon
           this
           occasion
           he
           was
           moved
           to
           turn
           the
           Bible
           into
           the
           French
           Tongue
           ,
           though
           he
           was
           ignorant
           of
           those
           of
           the
           Greek
           and
           Hebrew
           .
           For
           the
           accomplishing
           of
           this
           Design
           ,
           he
           served
           himself
           upon
           the
           
             French
             Translation
             of
             Geneva
          
           ;
           changing
           only
           a
           few
           words
           ,
           and
           putting
           others
           of
           the
           same
           signification
           in
           their
           room
           .
           But
           ,
           it
           seems
           ,
           he
           was
           not
           exact
           enough
           in
           this
           change
           of
           words
           .
           For
           he
           having
           over-looked
           some
           words
           which
           were
           used
           by
           the
           Genevians
           and
           not
           the
           Romanists
           ,
           a
           discovery
           was
           made
           by
           the
           Divines
           of
           Paris
           ,
           and
           this
           Edition
           of
           the
           Bible
           was
           condemned
           by
           them
           ,
           though
           published
           under
           the
           name
           of
           one
           of
           their
           Brethren
           .
        
         
           I
           do
           not
           say
           that
           such
           places
           of
           Scripture
           as
           contain
           Matters
           of
           Faith
           ,
           are
           plain
           to
           every
           Man.
           But
           those
           who
           have
           a
           competence
           of
           capacity
           ,
           who
           are
           not
           prejudiced
           against
           the
           Truth
           ,
           who
           pray
           to
           God
           for
           his
           assistance
           ,
           who
           attend
           to
           what
           they
           read
           ,
           who
           use
           the
           Ministerial
           helps
           which
           are
           offered
           to
           them
           ,
           shall
           find
           enough
           in
           Holy
           Writ
           to
           Guide
           them
           to
           everlasting
           life
           .
           In
           finding
           out
           the
           sense
           of
           the
           Scriptures
           ,
           the
           Church
           gives
           them
           help
           ,
           but
           it
           does
           not
           ,
           by
           its
           Authority
           ,
           obtrude
           the
           sense
           upon
           them
           .
           The
           Guides
           of
           it
           are
           as
           Expositors
           and
           School-Masters
           to
           them
           :
           And
           by
           comparing
           phrase
           with
           phrase
           ,
           and
           place
           with
           place
           ,
           and
           by
           other
           such
           ways
           ,
           they
           teach
           them
           how
           to
           judge
           of
           the
           meaning
           themselves
           .
           They
           give
           them
           
           light
           into
           the
           nature
           of
           the
           Doctrine
           ,
           they
           do
           not
           require
           them
           to
           take
           it
           upon
           trust
           .
           They
           endeavour
           to
           open
           their
           understandings
           that
           they
           may
           ,
           themselves
           ,
           understand
           the
           Scriptures
           .
           And
           if
           they
           cannot
           themselves
           understand
           the
           Doctrine
           ,
           it
           will
           be
           of
           little
           use
           to
           them
           in
           their
           lives
           .
           For
           they
           then
           believe
           in
           general
           that
           it
           is
           a
           necessary
           Truth
           ;
           but
           what
           Truth
           it
           is
           or
           for
           what
           ends
           it
           is
           necessary
           ,
           they
           apprehend
           not
           .
           A
           Foolish
           Master
           in
           the
           Mathematicks
           may
           require
           his
           Schollars
           to
           take
           it
           upon
           his
           word
           that
           a
           Problem
           is
           demonstrated
           :
           But
           a
           wise
           and
           useful
           teacher
           will
           give
           them
           light
           into
           the
           manner
           of
           the
           demonstration
           ,
           in
           such
           sort
           ,
           that
           they
           themselves
           shall
           at
           last
           be
           able
           to
           judge
           that
           it
           is
           truly
           performed
           :
           And
           till
           they
           can
           do
           this
           ,
           they
           are
           not
           instructed
           .
           St.
           Hierom
           relates
           it
           in
           praise
           of
           Marcella
           a
           Roman
           Lady
           (a,)
           that
           she
           would
           not
           receive
           any
           thing
           from
           him
           after
           the
           Pythagorean
           manner
           ,
           or
           upon
           bare
           Authority
           .
           She
           would
           ,
           with
           such
           care
           examine
           all
           things
           ,
           that
           
             She
             seemed
             to
             him
             ,
             not
             so
             much
             his
             Schollar
             as
             his
             Judge
             .
          
        
         
           It
           is
           certain
           that
           there
           are
           great
           depths
           and
           obscure
           Mysteries
           in
           the
           Holy
           Bible
           .
           But
           the
           Doctrines
           of
           Christian
           Faith
           are
           ,
           to
           the
           sincere
           and
           industrious
           and
           such
           as
           wait
           on
           God
           in
           the
           way
           of
           the
           Reformed
           Church
           ,
           sufficiently
           plain
           .
           But
           to
           the
           Idle
           ,
           the
           prejudiced
           ,
           the
           captious
           ,
           Light
           it self
           is
           Darkness
           .
        
         
           The
           Romanists
           affright
           with
           this
           pretence
           of
           obscurity
           and
           profoundness
           ;
           as
           if
           we
           must
           not
           adventure
           into
           any
           part
           of
           the
           Waters
           ,
           because
           in
           some
           places
           ,
           we
           may
           go
           beyond
           our
           depth
           .
           If
           there
           are
           hard
           and
           difficult
           places
           which
           the
           
             Vnstable
             wrest
          
           ;
           who
           required
           their
           meanness
           to
           make
           a
           judgment
           of
           that
           for
           which
           they
           might
           perceive
           themselves
           to
           be
           insufficient
           ?
           But
           whilst
           St.
           Peter
           speaketh
           of
           some
           few
           places
           in
           St.
           
           Paul's
           writings
           which
           are
           obscure
           ,
           he
           does
           ,
           at
           the
           same
           time
           ,
           
           suppose
           many
           others
           to
           be
           plain
           enough
           for
           the
           capacities
           of
           the
           Unlearned
           .
           And
           if
           they
           be
           evil
           Men
           ,
           though
           very
           Learned
           ,
           they
           will
           wrest
           the
           plainest
           places
           ;
           and
           (
           as
           some
           did
           in
           St.
           Hieroms
           *
           days
           )
           they
           will
           draw
           violently
           to
           their
           private
           sense
           a
           Text
           of
           Scripture
           which
           is
           incongruously
           ,
           and
           with
           relectance
           applied
           to
           it
           .
        
         
           It
           is
           true
           all
           Sects
           of
           Christians
           cite
           the
           Scriptures
           ;
           but
           that
           does
           not
           prove
           the
           obscurity
           of
           those
           Sacred
           writings
           :
           It
           rather
           shews
           the
           Partiality
           ,
           Boldness
           ,
           and
           Sophistry
           of
           those
           who
           alledge
           them
           .
           All
           Laws
           are
           obscure
           if
           this
           Argument
           hath
           force
           in
           it
           .
           For
           every
           Man
           ,
           in
           his
           own
           case
           ,
           has
           the
           Law
           on
           his
           side
           .
           Men
           take
           up
           their
           opinions
           and
           Heresies
           from
           other
           reasons
           ;
           and
           then
           ,
           because
           the
           name
           of
           Scripture
           is
           venerable
           ,
           they
           rake
           into
           the
           several
           Books
           of
           it
           ,
           and
           they
           bend
           and
           torture
           places
           ,
           and
           force
           them
           on
           their
           side
           by
           unnatural
           construction
           .
           So
           do
           the
           Socinians
           ,
           producing
           all
           the
           niceties
           of
           Grammar
           and
           Criticism
           in
           a
           matter
           of
           Faith.
           Yet
           the
           Guide
           in
           Controversies
           (a)
           useth
           it
           as
           an
           Argument
           against
           the
           plainness
           of
           this
           Rule
           of
           Faith
           ,
           that
           the
           Socinians
           cite
           the
           Holy
           Scriptures
           in
           favour
           of
           their
           Heresie
           .
           But
           is
           not
           this
           Argument
           two-edged
           ?
           And
           will
           it
           not
           cut
           as
           well
           on
           the
           other
           side
           ,
           and
           do
           Execution
           against
           the
           words
           ,
           of
           Fathers
           and
           Councils
           ,
           and
           the
           Apostolical
           Creed
           it self
           ?
           For
           the
           Socinians
           (
           those
           especially
           who
           are
           turned
           Arians
           )
           since
           Petavius
           hath
           furnished
           them
           with
           Quotations
           ,
           will
           cite
           the
           writings
           of
           the
           Ancients
           :
           And
           Slichtingius
           ,
           a
           mere
           Socinian
           ,
           *
           hath
           expounded
           every
           Article
           of
           the
           Creed
           in
           a
           sense
           agreeable
           to
           the
           Heresie
           of
           his
           Master
           .
        
         
           But
           ,
           if
           the
           Scriptures
           were
           so
           obscure
           in
           necessary
           matters
           ,
           what
           remedy
           would
           be
           administred
           by
           the
           Roman
           Church
           ?
           They
           cannot
           offer
           to
           us
           any
           Ancient
           ;
           
           infallible
           exposition
           .
           What
           the
           Antients
           have
           said
           ,
           the
           Reformed
           generally
           understand
           much
           better
           then
           Popes
           ,
           amongst
           whom
           there
           have
           been
           some
           who
           could
           scarce
           read
           the
           Holy
           Gospel
           in
           Latin.
           For
           the
           Fathers
           of
           the
           earliest
           Ages
           ,
           they
           were
           more
           busied
           in
           writing
           against
           Heresies
           ,
           then
           in
           explaining
           of
           Scriptures
           .
           Nor
           ,
           to
           this
           day
           hath
           the
           Roman
           Church
           ,
           given
           any
           Authentick
           Collection
           of
           Expositions
           ,
           either
           of
           the
           Ancients
           or
           of
           her
           own
           .
           And
           if
           we
           must
           go
           to
           any
           Church
           for
           a
           comment
           on
           the
           Scriptures
           ,
           let
           the
           Roman
           be
           one
           of
           our
           last
           Refuges
           .
           For
           it
           is
           manifest
           that
           the
           Key
           the
           Papalins
           use
           ,
           is
           the
           Worldly
           Polity
           of
           that
           Church
           .
           And
           as
           they
           like
           ,
           so
           they
           interpret
           .
           Had
           not
           they
           governed
           themselves
           by
           this
           art
           ,
           we
           should
           not
           have
           found
           in
           the
           writings
           of
           their
           Popes
           ,
           and
           in
           the
           very
           Canon
           Law
           it self
           ,
           those
           words
           which
           were
           spoken
           to
           Jeremiah
           expounded
           of
           the
           Supremacy
           of
           the
           Bishop
           of
           Rome
           
             (a)
             I
             have
             set
             thee
             over
             Kings
             ,
             to
             root
             out
             ,
             to
             pluck
             up
             ,
             and
             to
             destroy
             .
          
           (b)
           The
           Donatists
           found
           their
           Church
           in
           these
           words
           of
           the
           Canticles
           ,
           
             Tell
             me
             (
             thou
             whom
             my
             Soul
             loveth
             )
             where
             thou
             feedest
             ;
             where
             thou
             makest
             thy
             Flock
             to
             rest
             at
             noon
             .
          
           For
           they
           expounded
           this
           (
           as
           it
           liked
           them
           best
           )
           of
           the
           Flock
           of
           their
           party
           in
           the
           Southern
           Country
           of
           Africa
           .
           Such
           Expounders
           of
           Scripture
           are
           those
           Popish
           Writers
           ,
           who
           interpret
           [
           
             Feed
             my
             Sheep
          
           ]
           of
           the
           Universal
           Monarchy
           of
           the
           Bishop
           of
           Rome
           ,
           and
           conclude
           that
           a
           Pastor
           must
           drive
           away
           Wolves
           or
           depose
           Princes
           hurtful
           to
           the
           Church
           .
           
             But
             the
             straining
             of
             such
             Metaphorical
             expressions
             (
             as
             an
             excellent
             Person
             *
             saith
             )
             proves
             only
             that
             they
             want
             better
             proofs
             .
             And
             ,
             by
             a
             like
             way
             of
             interpretation
             ,
             from
             the
             same
             Text
             it
             might
             be
             concluded
             that
             all
             Christians
             are
             Fools
             ,
             because
             Sheep
             are
             silly
             Creatures
             .
          
        
         
         
           No
           expositions
           are
           more
           besides
           the
           sense
           of
           the
           Text
           ,
           or
           more
           ridiculous
           ,
           then
           some
           of
           those
           which
           may
           be
           found
           in
           the
           Authentick
           Books
           of
           the
           Roman
           Church
           .
           And
           those
           who
           composed
           them
           appear
           to
           have
           looked
           asquint
           on
           the
           Scriptures
           .
           For
           whilst
           they
           looked
           on
           them
           ,
           they
           seem
           to
           have
           looked
           another
           way
           .
           I
           will
           instance
           only
           in
           a
           few
           of
           those
           many
           absurd
           expositions
           ,
           with
           which
           the
           
             Roman
             Breviary
          
           abounds
           .
        
         
           The
           words
           of
           the
           Angel
           to
           the
           Holy
           Virgin
           [
           a
           Sword
           shall
           go
           through
           thine
           own
           Soul
           also
           ]
           are
           (a)
           interpreted
           of
           that
           word
           of
           God
           which
           is
           quick
           and
           powerful
           ,
           and
           sharper
           then
           any
           two-edged
           Sword.
           And
           this
           sense
           is
           designed
           as
           an
           evasion
           of
           their
           reasoning
           ,
           who
           from
           that
           Text
           ,
           conclude
           concerning
           the
           blessed
           Virgin
           ,
           that
           she
           died
           ,
           and
           was
           not
           miraculously
           assumed
           .
           The
           Ascension
           of
           Elias
           is
           thus
           expounded
           .
           (b)
           
             He
             was
             taken
             up
             into
             the
             aerial
             ,
             not
             the
             aetherial
             ,
             Heavens
             ;
             from
             whence
             he
             was
             dropped
             in
             an
             obscure
             place
             on
             Earth
             ,
             there
             to
             remain
             to
             the
             end
             of
             the
             World
             ,
             and
             then
             to
             expire
             with
             it
             .
          
           They
           say
           †
           of
           Job
           ,
           
             That
             when
             he
             spake
             of
             
               a
               Bird
               ,
               and
               of
               her
               path
               in
               the
               Air
               ,
            
             he
             ,
             by
             a
             figure
             ,
             called
             Christ
             a
             Bird
             ,
             and
             ,
             by
             the
             motion
             of
             it
             in
             the
             Air
             ,
             figured
             also
             our
             Lords
             Ascension
             .
          
        
         
           We
           may
           perceive
           ,
           by
           these
           few
           Instances
           ,
           what
           an
           entrance
           into
           the
           sense
           of
           Scripture
           is
           like
           to
           be
           given
           ,
           whilst
           a
           Pope
           has
           the
           Key
           of
           Knowledge
           in
           his
           keeping
           .
        
         
           
           Thirdly
           ,
           If
           Men
           would
           use
           the
           Church
           as
           their
           Ministerial
           Guide
           ,
           and
           admit
           of
           the
           Scripture
           as
           the
           only
           Rule
           by
           which
           all
           Matters
           of
           Faith
           are
           to
           be
           measured
           ,
           they
           would
           agree
           in
           the
           proper
           means
           to
           the
           blessed
           end
           of
           Unity
           in
           the
           Faith.
           This
           was
           the
           perswasion
           of
           St.
           Austin
           who
           thus
           applieth
           himself
           to
           Maximinus
           *
           ;
           
             Neither
             ought
             I
             at
             this
             time
             to
             alledge
             the
             Council
             
             of
             Nice
             ,
             nor
             you
             that
             of
             Ariminum
             :
             For
             neither
             am
             I
             bound
             to
             the
             Authority
             of
             the
             one
             ,
             nor
             you
             to
             that
             of
             the
             other
             .
             Let
             us
             both
             dispute
             with
             the
             Authorities
             of
             Scripture
             which
             are
             Witnesses
             common
             to
             both
             of
             us
             .
          
        
         
           Whilst
           the
           Romanists
           ascribe
           the
           differences
           which
           arise
           amongst
           the
           Reformed
           to
           their
           want
           of
           an
           infallible
           Guide
           ,
           and
           to
           their
           different
           interpretations
           of
           the
           Scriptures
           ,
           they
           unskilfully
           derive
           effects
           from
           causes
           which
           are
           not
           the
           natural
           Parents
           of
           them
           .
           There
           is
           (
           saith
           St.
           Austine
           )
           one
           Mother
           of
           all
           strifes
           ,
           and
           she
           is
           Pride
           .
           Neither
           doth
           the
           Scripture
           divide
           us
           ,
           nor
           does
           the
           infallibility
           of
           their
           judge
           unite
           them
           .
           Their
           Union
           (
           such
           as
           it
           is
           )
           ariseth
           from
           the
           mighty
           force
           of
           their
           External
           Polity
           ;
           and
           they
           speak
           not
           differently
           because
           they
           dare
           not
           ;
           and
           the
           strength
           of
           that
           Polity
           arose
           at
           first
           from
           Rome
           ,
           not
           as
           the
           Chair
           of
           St.
           Peter
           but
           as
           the
           Seat
           of
           the
           Empire
           .
           Our
           divisions
           like
           theirs
           ,
           arise
           (
           as
           all
           Wars
           do
           ,
           be
           they
           Ecclesiastical
           or
           Civil
           )
           from
           the
           unruly
           Lusts
           and
           Passions
           of
           Men.
           And
           from
           these
           likewise
           ,
           arise
           generally
           the
           misinterpretations
           of
           plain
           Laws
           ,
           and
           Rules
           ;
           the
           sense
           of
           which
           must
           be
           made
           to
           chime
           according
           to
           the
           Interest
           of
           prejudiced
           Men
           ,
           or
           else
           they
           will
           not
           give
           attention
           to
           them
           .
           If
           the
           Lusts
           and
           Passions
           of
           Men
           were
           mortified
           ;
           all
           Christians
           agreeing
           in
           the
           certainty
           of
           the
           Scriptures
           ,
           though
           not
           of
           any
           Living
           Guide
           ;
           and
           the
           words
           of
           the
           one
           being
           as
           intelligible
           as
           those
           of
           the
           other
           :
           All
           might
           agree
           in
           one
           Creed
           ,
           and
           put
           an
           end
           to
           those
           unnecessary
           Controversies
           which
           entangle
           Truth
           ,
           and
           extinguish
           Charity
           .
        
         
           FINIS
           .
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A64357-e1630
           
             
               The
               Question
            
             .
          
           
             
               The
               moment
               of
               ●his
               Question
            
             .
          
           
             
               The
               Temptations
               to
               believe
               the
               Affirmative
               part
               of
               this
               Question
               .
            
          
           
             
               The
               true
               Resolution
               of
               the
               Query
               .
            
          
           
             
               Prop.
               I.
            
             
          
           
             *
             
               Nisi
               una
               est
               Fides
               ,
               non
               est
               .
               L.
               M.Ser
               .
            
             23.
             
          
           
             †
             
               See
               Ferrand
               .
               l.
            
             1.
             c.
             1.
             
             Sect.
             4.
             
               disquis
               .
               Relig.
            
             
          
           
             *
             Acts
             4.19
             ,
             20.
             
          
           
             *
             
               S.
               Mat.
            
             28.20
             .
          
           
             
               Prop.
               II.
            
             
          
           
             *
             Jo●
             .
             15.22
             ,
             24.
             
          
           
             
               Prop.
               III.
            
             
          
           
             *
             
               To
               the
               Reader
               of
               the
               Dis.
               of
               Govern.
               of
               Church●s
               .
            
          
           
             *
             
               R.
               H.
               Guide
               in
               Controv.
               in
               Pref.
               p.
            
             3.
             
          
           
             
               Prop.
               IV.
            
             
          
           
             
               Consid.
               I.
            
             
          
           
             *
             Isai.
             56.10
             .
             Jez
             .
             2.8
             .
             Ez.
             7.26
             .
             C.
             22.26
             .
          
           
             †
             M●l
             .
             2.7
             ,
             8.
             
          
           
             *
             Deut.
             17.8
             .
             to
             12.
             
          
           
             
               See
               Levit.
            
             4.13
             .
          
           
             
               Consid.
               II.
            
             
          
           
             *
             
               S.
               Mat.
            
             16.18
             .
          
           
             †
             
               S.
               Mat.
            
             28.20
             .
          
           
             Revel
             .
             3.1
             ,
             2
             ,
             3.
             
          
           
             *
             
               S.
               Luke
            
             10.16
             .
          
           
             †
             
               S.
               Luke
            
             10.1
             ,
             9.
             
          
           
             *
             Ver.
             12.
             
          
           
             1
             Tim.
             3.15
             .
          
           
             †
             
               Ryc
               .
               of
               the
               Greek
               Ch.
               p.
            
             44.
             
          
           
             *
             Revel
             .
             3.12
             .
          
           
             †
             In
             1
             Cor.
             9.2
             .
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             *
             
               S.
               Mat.
            
             18.15
             ,
             16
             ,
             17.
             
          
           
             
               See
               Deut.
            
             17.6
             .
          
           
             *
             
               Launoy
               in
               Epist
               .
               ad
               Carol.
               magistrum
               ad
               Jacob.
               Bevil
               .
               ad
               .
               Guil.
               Voell
               .
               ad
               Raim
               .
               Formentinum
               in
            
             5.
             
               par
               .
               Epist.
            
             
          
           
             
               Consid.
               III.
            
             
          
           
             *
             Joh.
             20.21
             .
          
           
             †
             
               S.
               Mat.
            
             9.36
             .
             C.
             10.6
             .
             2.
             
             Pet.
             5.2
             .
          
           
             *
             
               S.
               Mat.
            
             28.16
             ,
             17
             ,
             18
             ,
             19.
             
          
           
             †
             
               S.
               Chrys.
               in
            
             1
             Cor.
             9.2
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             †
             
               See
               R.
               H.
               Guide
               in
               Controv
               .
               Dis.
            
             1.
             p.
             5.
             
               and
               Socin
               .
               in
               Loc.
            
             
          
           
             *
             
               S.
               Hil.
               de
               Trin.
               l.
            
             6.
             
               dixit
               Petrus
               ,
               Tu
               es
               filius
               Dei
               ,
               &c.
               super
               hanc
               igitur
               Confessionis
               Petram
               Ecclesiae
               edificatio
               est
               v.
               Launoy
               in
               Epist
               ad
               Voellum
               .
            
          
           
             †
             Revel
             .
             21.14
             .
             Ephes.
             2.20
             .
          
           
             *
             Act.
             2.14
             ,
             41
             ,
             47.
             
          
           
             
               IV.
               Consid.
            
             
          
           
             †
             
               Euseb.
               l.
            
             3.
             
               vit
               .
               Const.
               c.
            
             7.
             
             ▪
             8.
             p.
             487.
             
             
               Socrat.
               E.
               H.
               l.
               c.
            
             8.
             p.
             19.
             
          
           
             *
             
               V.
               Concil
               .
               Lab●
               .
               Tom.
            
             2.
             p.
             50
             ,
             &c.
             
          
           
             †
             
               Socr.
               Eccl.
               Hist.
               l.
            
             1.
             c.
             6.
             p.
             9.
             
          
           
             *
             
               From
               A.
            
             1545.
             
               to
               A.
            
             1563.
             
          
           
             †
             
               V.
               Council
               .
               Const.
               sess
            
             .
             39.
             
          
           
             *
             
               V.
               Greg.
               magn
               .
               Ep.
            
             6.31
             .
             Leo.
             1.
             
             Ep.
             53.
             
             Gelas
             .
             1.
             
             Ep.
             13.
             
          
           
             †
             
               Concil
               .
               Labb
               .
               Tom.
            
             10.
             p.
             23
             ,
             379.
             
             
               &
               Pontific
               .
               Roman
            
             .
          
           
             (a)
             
               A.
               D.
            
             1542.
             
               in
               Coll.
               Sorb
               .
               See
               Richer
               .
               H.
               Conc.
               general
               .
               vol.
            
             4.
             p.
             162
             ,
             163
             ,
             &c.
             
          
           
             Object
             .
          
           
             *
             
               R.H.
               Annot.
               on
               D.
               Still
               .
               Answer
               .
               p.
            
             82
             ,
             83.
             
          
           
             †
             Art.
             31.
             
             Ch.
             5.
             
               du
               consistoire
               .
               si
               un
               ou
               plusieurs
               ,
               &c.
               
            
          
           
             *
             
               Syn.
               Dord
               .
               sess
            
             .
             138.
             
          
           
             Answer
             .
          
           
             (a)
             
               See
               Artic.
            
             20
             ,
             21
             ,
             22.
             
          
           
             (b)
             
               Camp.
               Rat.
            
             3.
             p.
             180.
             
             Rat.
             5.
             p.
             185.
             
          
           
             *
             
               Lib.
               diurn
               .
               Pontif.
               p.
            
             35.
             
               etenim
               hujus
               Apostolicae
               Traditionis
               normam
               quam
               venerandam
               Sanctorum
            
             318.
             
             
               Patrum
               Con●ilium
               quod
               in
               Nicaea
               ,
               &c.
               &
               p.
            
             43.
             
               hujusmodi
               Evangelicam
               Traditionem
            
             .
          
           
             †
             
               Ant.
               Dezallier
               in
               Histor.
               Monoth
               .
               p.
            
             123.
             
          
           
             *
             
               Conc.
               Trid.
               Sess.
            
             4.
             decr
             .
             1.
             
          
           
             †
             
               V.
               constit
               .
               Apost
               .
               can
               .
               Apost
               .
               conc
               .
               Laod.
               conc
               .
               Nic.
            
             1.
             
             
               S.
               Hieron
               .
               Prolog
               .
               &c.
               Euseb
               .
               E.
               H.
               l.
            
             4.
             c.
             26.
             p.
             149.
             
             
               Cron.
               l.
            
             2.
             &c.
             
          
           
             *
             
               V.
               Blondelli
               Pseudo-Isodorum
            
             .
          
           
             †
             
               V.
               S.
               Hieron
               .
               in
               Isai.
               c.
            
             6.8
             .
          
           
             *
             
               Gratian
               in
               de
               Consecr
               .
               dist
               .
            
             2.
             cap.
             2.
             
          
           
             (a)
             
               S.
               Aug.
               tract
            
             .
             30.
             
               in
               Job
               .
               &
               tract
            
             .
             50.
             
          
           
             (b)
             
               Brev.
               Rom.
               Dom.
               infra
               .
               oct
               .
               Asc.
            
             3.
             
               noct
               .
               lect
            
             .
             7.
             p.
             440.
             
          
           
             (c)
             Innoc.
             3.
             
             
               Myst.
               miss
               .
               l.
            
             4.
             p.
             196.
             
          
           
             *
             
               H.
               Conc.
               Trid.
               l.
            
             2.
             
          
           
             
               Arg.
               I.
            
             
          
           
             †
             
               See
               the
               Index
               of
               Onuphrii
               ,
               vit
               .
               Pontif.
               ed.
               Colon.
            
             1610.
             
          
           
             *
             
               Steph.
               Baluz
               .
               in
               miscellan
               .
               l.
            
             3.
             p.
             471.
             to
             514.
             
          
           
             †
             
               S.
               Bern.
               Ep.
            
             219.
             
          
           
             *
             
               Baluz
               .
               ibid.
               p.
            
             514.
             
               difficile
               tum
               erat
               ,
               &c.
            
             
          
           
             
               Arg.
               II.
            
             
          
           
             *
             
               Lib.
               diurn
               .
               Pontif.
            
             2.
             
               professio
               fidei
               .
               p.
            
             43.
             —
             
               Vndè
               &
               districti
               Anathematis
               interdictioni
               subjicimus
               ,
               si
               quis
               unquam
               ,
               se●
               n●s
               ,
               sive
               est
               Al●us
               ,
               qui
               novum
               aliquid
               praesumat
               contra
               bujusin●di
               Evangel●cam
               Traditionem
               ,
               &
               Orthodox●efid●i
               ,
               Christianaeque
               Religionis
               integritatem
               ,
               &c.
               
            
          
           
             
               Arg.
               III.
            
             
          
           
             
               Arg.
               IV.
            
             
          
           
             *
             
               Mat.
               par
               .
               A.
            
             1217.
             
               stupor
               mundi
            
             .
          
           
             †
             Ezra
             .
             8.20
             .
          
           
             *
             Innoc.
             3.
             
             
               Myst.
               missae
               l.
            
             1.
             c.
             2.
             fol.
             158.
             
          
           
             †
             Innoc.
             3.
             
               ibid.
               c.
            
             62.
             fol.
             165.
             
          
           
             *
             
               Ibid.
               l.
            
             2.
             c.
             24.
             fol.
             170.
             
          
           
             (a)
             
               Ibid.
               c.
            
             29.
             fol.
             171.
             
          
           
             (b)
             
               Ibid.
               c.
            
             58.
             fol.
             177.
             
          
           
             (c)
             
               Ibid.
               l.
            
             4.
             c.
             13.
             fol.
             189.
             
          
           
             (d)
             
               Ibid.
               c.
            
             16.
             fol.
             190.
             
          
           
             (e)
             
               Ibid.
               c.
            
             19.
             
          
           
             (a)
             
               Epist.
               Zach.
               p.
               ad
               Bonifac.
               inter
               op
               .
               M.
               Velseri
               .
               in
               l.
            
             5.
             
             
               Rer.
               Boic
               .
               p.
            
             148.
             
               de
               perversa
               autem
               [
               Virgilii
               ]
               Doctrinâ
               ,
               quam
               contra
               dominum
               &
               animam
               suam
               locmutus
               est
               ,
               quod
               scil
               .
               alius
               mundus
               &
               alii
               homines
               sub
               terrâ
               sint
               ,
               ali●squeSol
               &
               Luna
               ,
               si
               convictus
               fuerit
               ita
               consiteri
               ,
               hunc
               accito
               Concilio
               ab
               Ecclesiâ
               pelle
               Sacerdotii
               honore
               privatum
               .
            
          
           
             (b)
             
               Velser
               .
               op
               .
               Ibid.
               p.
            
             147.
             
          
           
             (c)
             
               Vels
               .
               Ibid.
               p.
            
             149.
             
          
           
             †
             
               Baron
               .
               Annal
               .
               A.
            
             553.
             
             N.
             48.
             
               ed.
               Colon.
               p.
            
             486.
             
          
           
             *
             
               Id.
               Ibid.
               N.
            
             218.
             p.
             419.
             
          
           
             *
             
               Id.
               An.
            
             553.
             
             N.
             192.
             p.
             511.
             
          
           
             (a)
             
               Conc.
               Constant
            
             .
             2.
             
             Collat
             .
             6.
             
          
           
             (b)
             
               Defin.
               Conc.
               col
            
             .
             8.
             
          
           
             (c)
             
               Baron
               .
               Annal
            
             .
             553.
             
             N.
             212.
             p.
             417.
             —
             
               Act.
               mque
               est
               (
               ut
               apparet
               )
               adversus
               Vigihi
               constitutum
               ,
               licet
               pre
               reverentà
               ipsum
               non
               nominaverint
               .
            
          
           
             *
             
               Dezall
               .
               Hist.
               mon.
               scrut
            
             .
             5.
             p.
             192
             ,
             193.
             
             
               Altera
               phrasis
               Honoriana
               longè
               dificilior
               ,
               munimè
               tamen
               dissimulanda
               ,
               ea
               est
               ,
               quod
               dicat
               apertè
               .
            
             Unde
             &
             unam
             voluntatem
             fatemur
             dom
             .
             nostri
             Jesu
             Christi
             .
          
           
             †
             Syn.
             6.
             act
             .
             13.
             
             
               See
               Richer
               .
               Hist.
               Conc.
               General
               .
               vol.
            
             1.
             p.
             569.
             &c.
             
          
           
             *
             Syn.
             7.
             
             
               Act.
               ult
               .
               p.
            
             886.
             
             
               Con.
               in
               Labb
               .
               Richer
               .
               H.
               Conc.
               Gen.
               vol.
            
             1.
             p.
             658.
             
             
               Ad
               calc
               .
               ejusd
               .
               Act.
            
             7.
             
               in
               ●mn
               .
               editionibus
               Concil
               .
               legitur
               Epist.
               Synod
               .
               quam
               Tarasius
               ,
               &c.
            
             —
             
               Et
               diserte
               narrat
               cunctos
               Patres
            
             —
             
               Honorium
               damnasse
            
             .
          
           
             (a)
             
               Lib.
               diurn
               .
               Pontif.
               Conf.
               fid
               .
            
             2.
             p.
             41.
             
             
               Autores
               verò
               novi
               haeretici
               dogmatis
               ,
               Sergion
               ,
               Pyrrhum
               ,
               Paulum
               ,
               &
               Petrum
               Episcopos
               ,
               unà
               cum
               Honorio
               (
               qui
               pravis
               corum
               assertionibus
               fomentum
               impendit
               )
               pariterque
               &
               Theodorum
               Pharamitanum
               ,
               &
               Cyrum
               Alexandrinum
               ,
               cum
               eorum
               imitatoribus
               ,
               &c.
               
            
          
           
             (b)
             
               Melch.
               Can.
               Loci
               com
               .
               l.
            
             6.
             
               c.
               ult
               .
               p.
            
             242
             ,
             243.
             &c.
             
          
           
             (c)
             
               Anton.
               Dezallier
               .
               Hist.
               Mon.
               Par.
            
             1678.
             
          
           
             (a)
             
               Id.
               ib.
               p.
            
             224
             ,
             225
             ,
             226.
             
          
           
             †
             218.
             
          
           
             *
             
               Id.
               p.
            
             220.
             
          
           
             (b)
             P.
             207
             ,
             208.
             
          
           
             (c)
             
               Id.
               p.
            
             122.
             
               profanâ
               proditione
               immaculatam
               fidem
               subvertere
               conatus
               est
               .
               —
               Flammam
               confovit
               ,
               p.
            
             123.
             
          
           
             (d)
             
               Socr.
               〈◊〉
               .
               p.
            
             4●0
             .
          
           
             
               C●●●id
               .
               V.
            
             
          
           
             *
             
               R.
               H.
               Annot.
               on
               D.
               St.
               Answ.
               p.
            
             81.
             
          
           
             
               Prop.
               V.
            
             
          
           
             *
             
               Hist.
               Fran.
               A.
            
             1530.
             
          
           
             (a,)
             
               Mez.
               Hist.
               A.
            
             1548.
             
          
           
             (b.)
             
               Id.
               ib.
               A.
            
             1603.
             
          
           
             (c)
             
               See
               I.
               Racsters
            
             7
             
               motives
               of
               W.
               A.
               p.
            
             11
             ,
             12.
             
          
           
             (d)
             
               Confer
               .
               avec
               M.
               Claude
               .
               p.
            
             110.
             
          
           
             (d)
             
               R.
               H.
               Annot
               .
               on
               D.
               St.
               Answ.
               p.
            
             84.
             
          
           
             Art.
             20.
             
          
           
             *
             
               Mr.
               Selden
               in
               his
               Colloquies
               ;
               a
               Ms.
               in
               the
               word
            
             Church
             .
             Sect.
             5.
             
          
           
             †
             
               Doctr.
               &
               Polit
               .
               Eccl.
               Ang●
               .
               A.
            
             1617.
             p.
             129.
             
          
           
             *
             Artic.
             19.
             
          
           
             (a)
             
               S.
               Aug.
               d●
               verb.
               Dom.
               super
               Mat.
               Ser.
            
             16.
             
          
           
             (b.)
             Art.
             20.
             
          
           
             (c.)
             Can.
             5.
             
          
           
             (d)
             1
             Eliz.
             1.
             
             Sect.
             36.
             
          
           
             (e)
             Art.
             21.
             
          
           
             *
             Ep.
             118.
             
             
               Concil
               .
               in
               Eccl.
               Dei
               saluberrimam
               esse
               Authoritatem
               .
            
          
           
             (a)
             
               Greg.
               Naz.
               Ep.
            
             42
             ,
             
               ad
               Procopium
            
             .
          
           
             (a)
             
               See
               D.
               Dennisons
               white
               wolf
            
             .
          
           
             *
             
               Conc.
               Lat.
               sess
            
             .
             11.
             
             A.
             1516.
             
               inter
               Labb
               .
               Conc.
               Max.
               p.
            
             291.
             
             
               Caeterùm
               si
               quibusdam
               eorum
               Dominus
               futura
               quaedam
               in
               Dei
               Ecclesia
               inspiratione
               quapiam
               revelaverit
               ,
               ut
               per
               Amos
               prophetam
               ipse
               promittit
               ,
               &
               Paulus
               Ap.
               praedicatorum
               princeps
               Spiritum
               ,
               inquit
               ,
               nolite
               extinguere
               ,
               prophetas
               nolite
               spernere
               ,
               hos
               aliorum
               fabulosorum
               &
               mendaciumgregi
               connumerari
               vel
               aliter
               impediri
               minime
               ,
               volumus
               .
            
          
           
             †
             
               Syn.
               Nic.
            
             2.
             
             Art.
             7.
             
               sec.
               vers
               .
               Anastasii
               .
               Licet
               enim
               Honorio
               post
               mortem
               Anathema
               sit
               dictum
               ab
               Orientalibus
               ,
               sciendum
               tamen
               est
               quia
               fuerat
               super
               haeresi
               accusatus
               ,
               propter
               quam
               solam
               licitum
               est
               minoribus
               majorum
               suorum
               moribus
               resistendi
               ,
               vel
               pravos
               sensus
               liberè
               respuendi
               ,
            
             &c.
             
          
           
             
               Prop.
               VI.
            
             
          
           
             (a)
             
               Cl.
               Alex.
               Strom.
            
             2.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               &c.
               &
               Strom.
            
             7.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             (b)
             
               V.
               Davenant
               .
               de
               Judice
               &
               norm●
               fidei
               .
               c.
            
             12.
             p.
             53.
             
               &c.
               D.
               Till
               .
               Rule
               of
               Faith.
               part
               .
            
             4.
             sect
             .
             2.
             p.
             320.
             &c.
             
          
           
             
               Assert
               .
               I.
            
             
          
           
             (a)
             Gen.
             3.15
             .
          
           
             
               Assert
               .
               II.
            
             
          
           
             *
             
               See
               S.
               Joh.
            
             20.30
             ,
             31.
             
             C.
             21.25
             .
          
           
             (b)
             2
             Tim.
             3.15
             ,
             16
             ,
             17.
             
          
           
             *
             
               Iren.
               l.
            
             3.
             c.
             1.
             
          
           
             †
             
               Eus.
               Hist.
               Eccl.
               l.
            
             2.
             c.
             14.
             
          
           
             *
             
               Iren.
               l.
            
             2.
             c.
             47.
             
             
               S.
               Aug.
               de
               doct
               .
               Christ.
               l.
            
             2.
             c.
             9.
             
          
           
             (a.)
             
               V.
               P.
               S.
               p.
               Hist.
               Critique
               .
               p.
               —
               Mais
               elle
               est
            
             583.
             
               plus
               ample
               &
               plus
               commode
               ;
               &c.
               
            
          
           
             †
             
               See
               Hook.
               Eccl.
               Pol.
               Book
               fifth
               .
               Sect.
            
             19.
             
          
           
             *
             
               Mr.
               Hs.
               peaceable
               design
               renewed
               .
               p.
            
             14.
             
          
           
             (a;)
             
               A.
               S.
               Reconciler
               of
               Religions
               ,
               Printed
            
             1663.
             c.
             11.
             p.
             38
             ,
             39.
             
          
           
             (a,)
             
               Histoire
               Critique
               .
               Ch.
            
             25.
             p.
             392
             ,
             393.
             
          
           
             (a,)
             
               S.
               Hieron
               .
               in
               prf
               .
               ad
               Comment
               .
               in
               Epist.
               ad
               Galat.
               —
               Vt
               sentirem
               me
               non
               tam
               Discipulam
               habere
               quam
               judicem
               .
               v.
               Psal.
            
             119.99
             .
          
           
             *
             
               S.
               Hieron
               .
               in
               Ep.
               ad
               Paulin.
               ad
               sensum
               suum
               incongrua
               aptant
               Testimonia
               —
               Et
               ad
               voluntatem
               suam
               S.
               Scripturam
               repugnantem
               trabunt
               .
            
          
           
             (a)
             
               R.
               H.
               Guide
               ,
               &c.
               
               Disc.
            
             4.
             p.
             375
             ,
             376
             ,
             377
             ,
             378
             ,
             &c.
             
          
           
             *
             
               V.
               Confess
               .
               fid
               .
               Christ.
               ed.
               nom
               .
               Eccles.
               Polon
               .
               &c.
               
            
          
           
             (a)
             
               V.
               Innoc.
            
             3.
             
               in
               decret
               .
               Greg.
               l.
            
             1.
             tit
             .
             33.
             c.
             6.
             
             Greg.
             7.
             
             
               Ep.
               l.
            
             8.
             
             Ep.
             21.
             
             
               Extrav
               .
               de
               Major
               &
               Obed.
               c
            
             1.
             
               P.
               Pi.
            
             5.
             
               in
               Bull●
               Cont.
               R.
               Eliz.
               in
               Camd.
               Annal
               .
               A.
            
             1570.
             
          
           
             (b)
             Jerem.
             1.10
             .
          
           
             *
             
               D.
               Falkner
               in
               Christ.
               Loy
               .
               p.
            
             315.
             
          
           
             (a)
             
               Domin
               .
               infrâ
               Octav.
               Nativ
               .
               in
            
             2.
             
               nocturno
               Lect
            
             8.
             p.
             175.
             
          
           
             (b)
             
               Dom.
               infrâ
               Oct.
               Asc.
               in
            
             3.
             
             
               Noct.
               p.
            
             443.
             
          
           
             †
             
               Infra
               .
               Oct.
               Asc.
            
             3.
             
             
               Noct.
               Lect.
            
             8.
             p.
             447.
             
          
           
             
               Assert
               .
               III.
            
             
          
           
             *
             
               S.
               Aug.
               Cont.
               Max.
               l.
            
             3.