The unreasonableness and impiety of popery: in a second letter written upon the discovery of the late plot..
Burnet, Gilbert, 1643-1715.
1678
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The unreasonableness and impiety of popery: in a second letter written upon the discovery of the late plot..
Burnet, Gilbert, 1643-1715.
[2], 36 p. ; 20 cm.
Printed for R. Chiswell, at the sign of the Rose and Crown in St. Paul's Church-yard,,
London :
1678..
Attributed to Gilbert Burnet, Bishop of Salisbury. Cf. McAlpin Coll., Halkett & Laing.
"Imprimatur C. Alston, Nov. 12. 1678."
Last line on p. 1 has "endless".
Reproduction of original in Huntington Library.
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Popish Plot, 1678.
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THE
Unreasonableness
AND
IMPIETY
OF
POPERY
:
IN
A
SECOND
LETTER
Written
upon
the
Discovery
of
the
Late
PLOT
.
Imprimatur
C.
Alston
,
Nov.
12.
1678.
LONDON
,
Printed
for
R.
Chiswell
,
at
the
Rose
and
Crown
in
St.
Paul's
Church-yard
,
1678.
The
Unreasonableness
and
Impiety
OF
POPERY
,
In
a
Second
Letter
written
upon
the
Discovery
of
the
Late
PLOT
.
SIR
,
YOu
are
pleased
to
tell
me
that
my
last
Letter
has
had
some
good
effect
;
and
that
many
who
were
before
carried
away
with
the
false
colours
of
the
Romish
Religion
,
are
now
a
little
awakned
,
and
seem
not
unwilling
to
examin
things
,
which
they
took
formerly
upon
trust
:
and
therefore
you
desire
me
,
since
you
are
not
Master
of
so
much
spare
time
your self
,
to
set
down
the
most
material
and
convincing
reasons
,
and
in
as
few
words
as
may
be
,
that
are
most
likely
to
open
the
eyes
of
honest
and
simple
persons
,
that
have
been
hitherto
misled
,
and
are
now
willing
to
be
instructed
.
In
all
such
cases
I
first
consider
the
temper
of
the
persons
to
be
dealt
with
:
Such
as
take
up
their
Religion
out
of
interest
or
humour
,
and
think
it
point
of
honour
to
continue
in
it
,
and
so
will
examine
nothing
are
not
to
be
spoken
to
.
Others
that
are
naturally
superstitious
and
credulous
,
are
very
hard
to
be
wrought
on
;
for
they
believe
every
thing
that
is
said
on
the
one
hand
,
and
distrust
all
that
is
told
them
by
any
body
else
.
Some
of
those
have
a
vanity
in
coming
to
talk
with
Divines
,
but
it
is
an
endless
labour
to
deal
with
them
;
for
at
every
time
one
must
begin
of
new
.
But
the
only
persons
to
be
dealt
with
,
are
those
that
are
sincere
and
inquisitive
,
that
having
been
bred
in
that
Religion
,
or
brought
over
to
it
by
some
specious
pretences
,
are
now
willing
to
hear
reason
,
and
resolved
to
follow
it
wherever
they
find
it
.
And
therefore
in
the
first
place
,
their
minds
must
be
disingaged
from
these
unjust
prejudices
,
that
they
conceive
of
our
Religion
:
and
such
just
prejudices
must
be
offered
them
against
the
Romish
Religion
,
as
may
at
least
beget
in
them
some
jealousies
concerning
it
,
by
which
they
may
be
brought
so
far
,
as
to
think
the
matter
suspicious
.
If
then
there
be
such
reasons
offered
them
,
for
susspecting
foul
dealing
from
their
Priests
and
Church
,
as
would
make
them
suspect
an
Attorney
,
Physician
,
or
any
other
person
with
whom
they
were
to
deal
,
they
will
be
prepared
to
hear
reason
;
which
is
all
that
we
desire
:
and
upon
this
Head
these
following
Considerations
may
be
laid
before
them
.
1.
All
people
that
pretend
to
great
Power
and
Dominion
over
our
consciences
,
are
justly
to
be
suspected
.
If
any
man
designed
to
make
himself
Master
of
any
of
our
other
Liberties
,
we
would
examine
his
Title
,
and
suspect
all
his
other
motions
,
when
we
see
they
tend
to
subject
us
to
him
:
Therefore
a
Church
that
designs
to
keep
all
her
Votaries
under
an
absolute
obedience
,
is
justly
to
be
suspected
:
and
our
Church
that
pretends
to
no
such
power
,
is
more
likely
to
deal
fairly
.
2.
A
Church
that
designs
to
keep
her
Members
in
ignorance
,
is
more
to
be
suspected
,
than
a
Church
that
brings
every
thing
to
a
fair
Trial.
A
Church
that
denies
the
use
of
the
Scriptures
in
a
known
tongue
,
except
to
a
few
,
and
wraps
up
their
Worship
in
a
Language
that
is
not
understood
,
is
reasonably
to
be
suspected
,
more
than
a
Church
that
gives
the
free
use
of
the
Scriptures
to
all
persons
,
and
worships
God
in
a
Language
,
which
the
people
understand
.
3.
A
Church
whose
Opinions
tend
to
engross
the
Riches
of
the
world
to
its
Officers
,
is
more
to
be
suspected
,
than
a
Church
that
pretends
to
nothing
but
a
competent
maintenance
of
the
several
Officers
in
it
.
The
Redeeming
Souls
out
of
Purgatory
,
and
the
Enriching
the
Shrines
,
or
Reliques
of
Saints
,
Pardons
,
Jubilees
,
and
many
more
Tenets
of
the
Church
of
Rome
,
are
so
calculated
for
enriching
their
Societies
;
that
every
cautious
man
must
needs
suspect
some
design
in
it
:
which
he
cannot
charge
on
a
Church
that
has
none
of
these
Arts
to
get
money
.
4.
A
Church
that
has
carried
on
its
Designs
,
by
the
most
dishonest
methods
possible
,
the
forging
of
Writings
,
and
Deeds
,
of
Miracles
,
Visions
,
Prophesies
and
other
things
of
that
Nature
,
is
more
justly
to
be
suspected
,
than
a
Church
that
cannot
be
charged
with
any
such
practices
.
The
Forging
so
many
Epistles
for
the
Popes
of
the
first
Ages
,
which
are
now
by
themselves
confest
to
be
Spurious
,
with
many
other
Forgeries
,
were
the
Engines
by
which
the
Papal
Power
was
chiefly
advanced
.
The
Legends
and
Extravagant
Fables
of
which
they
are
now
ashamed
,
were
the
chief
Motives
of
Devotion
for
many
Ages
.
And
by
these
,
Saints
and
Images
were
so
much
magnified
,
and
Monasteries
so
enriched
.
A
Noted
Liar
after
a
Discovery
is
no
more
to
be
trusted
.
5.
Any
that
considers
the
present
State
of
Rome
,
the
manner
of
Electing
Popes
,
the
Practices
of
that
Court
,
and
the
Maximes
they
move
by
,
must
see
that
every
thing
there
is
secular
,
corrupt
,
and
at
best
directed
by
rules
of
Policy
.
But
to
fansie
the
Holy
Ghost
can
come
upon
any
Election
so
managed
,
as
their
own
Books
shew
that
is
,
is
the
most
unreasonable
thing
that
can
be
devised
.
Therefore
a
Church
that
neither
pretends
so
high
,
nor
can
be
charged
with
such
proceedings
,
is
more
likely
to
be
the
true
Church
.
6.
A
Church
that
teaches
Cruelty
against
poor
Innocent
people
,
that
differ
in
opinion
;
and
sets
on
Plots
,
Conspiracies
,
and
Rebellion
against
Princes
,
that
are
judged
Hereticks
,
is
more
likely
to
be
corrupted
,
than
a
Church
that
is
so
merciful
,
as
to
condemn
all
capital
proceedings
for
difference
of
Opinion
,
and
teaches
an
absolute
Submission
to
the
Soveraign
Power
,
even
when
it
persecutes
and
oppresses
them
.
7.
A
Church
that
is
false
to
her
own
Principles
,
is
not
so
likely
to
Instruct
her
members
aright
,
as
a
Church
that
is
in
all
things
consistent
to
her self
.
The
great
Foundation
of
their
Doctrine
,
is
,
That
there
must
be
a
speaking
Judg
to
decide
all
Controversies
:
Now
they
have
no
such
Judg
,
for
it
is
not
of
Faith
,
that
the
Pope
is
this
Judg
,
or
is
Infallible
:
And
for
a
general
Council
,
they
have
had
none
these
112.
years
,
nor
are
they
like
to
see
another
in
hast
.
So
they
have
no
Speaking
infallible
Judg
among
them
.
And
thus
they
deceive
people
by
a
false
Pretence
:
whereas
we
appeal
to
nothing
,
but
what
we
really
have
among
us
,
which
are
the
Scriptures
.
8.
A
Church
that
appeals
to
Marks
,
which
are
not
possible
to
be
searcht
out
,
is
more
likely
to
mislead
people
,
than
a
Church
that
pretends
to
nothing
but
what
can
be
certainly
proved
.
The
great
thing
they
appeal
to
▪
is
the
Constant
Succession
of
the
Bishops
of
Rome
,
and
their
other
Pastors
.
This
cannot
be
known
,
no
not
by
a
probable
conjecture
.
But
there
are
on
the
contrary
,
as
great
grounds
for
History
to
deny
it
in
the
See
of
Rome
,
as
in
any
other
Ancient
See
whatsoever
:
but
though
they
have
it
,
both
the
Greek
Church
,
and
our
Church
has
it
likewise
.
These
are
such
plain
things
,
and
the
Truth
of
them
is
so
notoriously
known
,
that
I
should
ask
any
of
that
Communion
,
whether
upon
the
like
reasons
he
would
not
be
Jealous
of
any
person
or
sort
of
persons
whatsoever
?
And
if
these
grounds
of
jealousie
would
work
in
other
matters
,
it
is
much
more
reasonable
,
that
they
should
take
place
in
matters
of
Religion
;
In
which
as
an
Error
is
of
far
greater
Importance
;
So
Impostors
in
all
Ages
have
studied
to
make
gain
by
Religion
.
Therefore
it
is
most
just
upon
these
violent
presumptions
,
to
look
about
us
,
and
take
care
we
be
not
cheated
.
But
before
I
would
descend
to
particulars
,
there
is
one
General
prejudice
that
works
most
universally
,
on
weaker
minds
to
be
removed
,
which
is
,
that
the
true
Church
cannot
Erre
.
If
then
it
be
made
appear
unanswerably
,
that
the
true
Church
may
Erre
,
and
that
in
a
most
weighty
Point
,
all
these
Arguments
fall
to
the
ground
.
That
the
Church
of
the
Iews
,
in
our
Saviours
days
was
the
true
Church
,
cannot
be
denied
;
for
our
Saviour
owned
it
to
be
such
.
He
joyned
with
them
in
their
worship
,
He
sent
the
Lepers
to
the
Priest
,
He
commanded
them
to
hear
the
Doctors
that
sate
in
Moses
Chair
,
and
himself
acknowledged
the
High
Priest.
This
is
sufficient
to
prove
that
it
was
the
true
Church
,
and
yet
this
Church
erred
,
in
a
most
Important
point
,
whether
Jesus
Christ
▪
was
the
true
Messias
,
in
whom
the
Prophecies
were
fulfilled
or
not
?
they
Judged
falsly
:
The
High
Priests
with
all
the
Sanhedrim
,
declared
him
a
Blasphemer
,
and
condemned
him
guilty
of
Death
.
Here
the
true
Church
expounds
the
Scriptures
falsly
,
and
erred
in
the
Foundation
of
Religion
.
And
it
is
well
known
,
that
the
chief
arguments
which
they
of
the
Romish
party
bring
to
prove
,
that
a
Church
cannot
Err
,
do
agree
as
well
to
the
Iewish
,
as
the
Christian
Church
:
the
one
being
the
true
Church
,
under
that
dispensation
,
as
well
as
the
other
is
now
.
If
then
this
Decision
made
by
the
true
Church
in
Christs
time
,
did
not
oblige
all
in
that
Church
,
to
go
on
in
that
error
,
but
private
persons
might
have
examined
their
Sentence
,
and
depart
from
them
upon
it
;
then
upon
the
same
reasons
,
though
we
acknowledge
the
Church
of
Rome
a
true
Church
,
yet
we
may
examine
her
Doctrines
,
and
separate
from
her
errors
.
This
grand
prejudice
being
thus
removed
,
there
are
two
things
in
the
next
place
to
be
laid
before
them
.
One
is
,
that
the
Scriptures
,
being
acknowledged
to
come
from
Divine
Inspiration
,
on
all
hands
,
can
only
decide
the
Controversies
among
us
:
and
the
places
I
shall
make
use
of
,
shall
be
cited
according
to
the
Doway
Translation
,
to
which
,
being
made
by
themselves
,
they
cannot
except
.
Another
is
,
that
a
man
must
judg
of
things
as
they
appear
plainly
to
his
reasonable
Faculties
.
It
is
against
all
reason
to
say
that
because
it
is
possible
for
a
man
to
be
mistaken
,
therefore
he
ought
to
doubt
his
Judgment
in
things
that
are
clear
to
him
.
This
must
turn
a
man
Sceptical
both
to
all
Religions
,
and
all
the
concerns
of
human
life
:
Therefore
every
man
must
follow
his
Judgment
,
when
after
a
diligent
Inquiry
,
any
thing
appears
plain
to
him
.
And
now
to
come
up
close
to
those
of
that
perswasion
,
they
are
to
consider
,
that
the
chief
parts
of
Religion
are
,
First
,
Articles
of
Faith
:
Secondly
,
Rules
of
Life
:
Thirdly
,
The
worship
of
God
chiefly
in
the
Sacraments
:
And
Fourthly
,
The
Government
of
the
Church
.
If
then
in
every
one
of
these
Heads
,
the
Church
of
England
agrees
clearly
with
the
Scriptures
,
and
the
Church
of
Rome
does
either
manifestly
contradict
them
,
or
differs
matterially
from
them
,
in
all
these
points
,
in
which
we
and
they
differ
;
then
the
Resolution
of
the
Question
,
Whether
a
man
ought
to
joyn
himself
to
our
Church
,
or
theirs
?
will
be
easily
made
.
For
Articles
of
Faith
,
if
either
the
Apostles
Creed
or
the
Creeds
of
the
First
4.
General
Councils
,
contain
a
just
abstract
of
the
Faith
;
then
we
who
receive
every
Article
in
these
Creeds
,
do
agree
more
exactly
to
the
Apostolical
Doctrine
,
than
they
who
have
added
many
new
Articles
to
their
Creed
.
The
chief
Article
of
Faith
,
is
,
The
Covenant
made
between
God
and
Man
through
Iesus
Christ
,
by
which
upon
the
Account
of
his
Merits
and
Intercession
,
all
who
follow
the
Rules
of
the
Gospel
,
may
expect
the
Blessings
of
it
,
both
here
,
and
hereafter
.
Pennance
toward
God
,
and
Faith
towards
our
Lord
Iesus
Christ
,
being
the
conditions
upon
which
we
hope
for
Eternal
life
.
This
we
plainly
teach
,
without
Addition
or
Change
:
But
in
how
many
things
have
they
departed
from
this
Simplicity
of
the
Gospel
?
First
,
In
teaching
People
to
address
to
God
,
for
the
Merits
and
by
the
Intercession
of
the
Saints
:
From
whom
these
things
are
asked
,
for
which
the
Scriptures
direct
us
only
to
God
and
Christ.
And
in
the
very
words
pronounced
after
absolution
,
The
Merits
of
the
Blessed
Virgin
and
the
Saints
,
are
joined
with
the
passion
of
Christ
;
as
the
grounds
on
which
we
obtain
pardon
of
Sin
,
Grace
,
and
Eternal
life
.
Secondly
,
In
perswading
People
,
That
a
Simple
attrition
with
the
use
of
the
Sacraments
,
without
any
real
conversion
of
the
Soul
or
change
of
life
,
is
sufficient
to
Salvation
.
Thirdly
,
In
perswading
People
,
That
there
is
a
Communication
of
the
Merits
of
Saints
to
other
Persons
,
though
the
Scriptures
mention
only
the
Communication
of
Christs
Merits
.
Fourthly
,
by
Teaching
that
tho
our
sins
are
pardoned
thorough
Christ
;
yet
,
there
are
terrible
and
long
lasting
torments
to
be
endured
in
another
State.
Fiftly
,
that
saying
Masses
,
and
going
of
Pilgrimages
can
Redeem
from
these
.
Now
in
all
these
,
the
two
chief
Designs
of
the
Gospel
are
plainly
contradicted
:
Which
be
;
First
,
To
Change
our
hearts
and
lives
:
Secondly
,
To
perswade
us
to
a
humble
Dependance
upon
Christ
,
and
an
high
acknowledgment
of
him
:
But
these
Doctrines
of
theirs
as
they
shew
us
a
way
to
be
sure
of
Heaven
,
without
a
real
Conversion
;
so
they
take
off
so
much
from
Faith
in
Christ
as
they
carry
us
to
trust
to
somewhat
else
.
These
are
Errors
of
great
Importance
:
Since
they
corrupt
the
Fountain
,
and
overthrow
the
chief
design
of
the
Christian
Religion
.
They
are
also
late
devices
brought
in
,
in
the
dark
and
ignorant
Ages
.
No
mention
is
made
of
praying
to
Saints
,
in
any
Ancient
Liturgie
.
There
is
a
great
deal
against
it
in
the
most
Ancient
Authors
.
And
though
in
the
Fourth
Century
,
upon
the
Conversion
of
many
Heathens
to
the
Christian
Faith
,
to
humour
them
in
their
conceit
,
of
some
Intermedial
Agents
,
between
the
Divinity
and
us
Mortals
,
there
was
a
Reverence
for
the
Saints
set
up
,
to
drive
out
the
worship
of
those
Secondary
Deities
;
yet
,
this
was
no
direct
Adoration
,
though
they
then
began
to
use
Rhetorical
addresses
to
Saints
like
prayers
:
Yet
,
even
in
Gregory
the
Great
his
time
(
in
the
beginning
of
the
Seventh
Century
)
we
find
no
Prayers
made
to
them
in
all
his
Liturgies
.
And
for
the
Belief
of
a
simple
Attrition
being
sufficient
with
the
Sacrament
,
no
body
ever
dreamed
of
it
,
before
the
Schoolmen
found
out
the
Distinction
,
between
Attrition
and
Contrition
in
the
later
Ages
.
For
the
Communication
of
the
Merits
of
Saints
,
the
whole
Fathers
in
one
voice
,
speak
only
of
the
Merits
of
Christ
being
Communicated
to
us
.
The
Fryers
first
invented
it
,
to
invite
People
at
least
to
die
in
their
habits
,
by
perswading
them
,
that
all
the
merits
of
the
Saints
of
their
Order
,
were
shared
among
the
whole
Order
.
And
for
Redeeming
out
of
Purgatory
,
the
first
Four
Ages
knew
nothing
of
it
.
In
the
beginning
of
the
Fifth
Century
St.
Austin
plainly
speaks
of
it
as
an
Opinion
which
some
had
taken
up
without
any
ground
,
and
that
it
was
no
way
certain
,
nor
could
we
ever
be
sure
of
it
.
And
though
in
Gregory
the
Great
's
time
,
the
Belief
of
it
was
pretty
far
advanced
;
yet
,
the
Trade
of
Redeeming
out
of
it
,
by
saying
Masses
for
Departed
Souls
was
not
even
then
found
out
.
So
that
all
these
are
both
gross
Errors
,
and
late
Inventions
.
The
next
Branch
of
Religion
,
is
the
Rule
of
human
life
:
which
one
would
think
could
be
taken
from
no
other
Standard
so
certainly
,
as
the
10.
Commandments
:
and
the
Expositions
given
of
these
in
Scripture
,
chiefly
our
Saviours
Sermon
on
the
Mount.
Let
Malice
it self
appear
,
to
Declare
wherein
our
Church
strikes
at
any
of
these
:
or
Teaches
men
to
disobey
even
the
least
of
them
.
If
then
our
Rule
of
life
be
exactly
the
same
;
with
that
which
the
Scriptures
prescribe
,
we
are
safe
as
to
this
,
which
may
be
well
called
,
The
most
important
piece
of
Religion
.
For
it
is
to
be
considered
that
God
making
man
after
his
own
Image
,
the
end
of
his
Creation
was
,
that
he
might
be
made
like
God.
The
Attributes
of
God
to
be
Imitated
,
are
Goodness
,
Mercy
,
Justice
,
Wisdom
and
Truth
.
And
it
is
certain
that
the
Design
of
Revealed
Religion
was
to
give
men
clearer
Notions
of
these
Moral
perfections
,
to
press
them
by
stronger
Arguments
,
and
encourage
cur
Endeavours
by
suitable
Rewards
and
punishments
.
So
that
if
any
Religion
contradict
these
Moral
Duties
,
we
are
sure
it
is
false
;
for
the
Revelation
of
God's
will
must
be
designed
to
make
us
better
than
we
would
otherwise
be
,
following
barely
the
Light
of
Nature
,
and
not
worse
.
If
then
the
Church
of
Rome
over
throws
Morality
,
and
contradicts
any
of
the
Ten
Commandments
we
are
sure
it
is
not
of
God.
And
how
far
it
has
done
this
,
they
may
judge
by
these
Particulars
.
First
,
Whatever
Church
offers
cheap
and
easie
pardons
for
sin
,
does
take
off
so
much
from
our
sense
of
the
evil
of
sin
.
We
cannot
have
a
very
ill
opinion
of
any
thing
that
is
easily
forgiven
.
Now
what
are
the
Popes
Pardons
,
Indulgences
,
Jubilees
,
Priviledged
Altars
,
the
going
of
Pilgrimages
,
the
saying
of
some
Collects
,
the
wearing
of
Agnus
Dei's
,
Peebles
,
or
other
such
like
trash
,
but
so
many
Engines
to
root
out
of
mens
minds
any
deep
horrour
or
great
sense
of
sin
.
Is
not
this
the
very
thing
which
the
People
of
the
Iews
of
old
offered
at
,
to
bring
Thousands
of
Rams
,
Ten
Thousand
Rivers
of
Oyl
,
their
First
born
,
or
the
fruit
of
their
Body
,
to
offer
for
their
sins
?
All
which
were
rejected
in
the
name
of
God
in
these
words
,
I
will
shew
thee
O
man
what
is
good
,
and
what
our
Lord
requireth
of
thee
:
Verily
to
do
Iudgment
,
and
to
love
mercy
,
and
to
walk
solicitous
with
thy
God.
This
is
a
Moral
matter
and
unchangable
;
therefore
whoever
go
to
beat
down
the
sense
of
sin
,
by
the
offer
of
Pardon
,
on
any
other
terms
,
but
the
sincere
change
of
a
mans
life
,
destroy
Morallity
,
which
is
the
Image
of
God
in
man.
If
from
this
general
Consideration
we
descend
to
Examine
the
Commandments
in
particular
,
we
shall
find
matter
enough
for
a
severe
Charge
against
their
Church
.
Is
not
the
First
Commandment
broken
when
Devotions
are
offered
to
Saints
which
Import
their
being
Omniscient
,
Omnipresent
and
Almighty
;
that
are
the
Incommunicable
Attributes
of
the
God-head
:
and
when
pardon
of
sin
,
preservation
,
Grace
against
Temptations
,
and
Eternal
life
,
are
immediately
begged
from
Saints
.
It
is
true
,
they
say
the
sence
of
these
prayers
,
is
only
that
we
desire
their
assistance
at
Gods
hands
for
these
blessings
.
But
the
words
of
their
Offices
import
no
such
matter
.
And
though
for
above
One
Hundred
and
Sixty
Years
these
things
have
been
complained
of
;
and
in
the
Correction
of
their
Offices
,
some
of
them
were
cast
out
;
yet
,
many
of
them
do
still
continue
:
In
which
the
plain
sence
of
the
words
of
their
Offices
is
Idolatrous
:
Only
they
make
a
shift
with
another
and
forced
sence
put
on
them
,
to
defend
themselves
from
that
charge
.
And
for
such
Devotions
they
can
shew
no
Warrant
for
the
first
Thousand
years
after
Christ.
The
Second
Commandment
is
so
openly
and
confessedly
broken
by
them
,
that
many
of
them
maintain
,
it
does
not
all
oblige
Christians
:
but
belonged
only
to
the
Jewish
Dispensation
.
And
in
all
their
Catechisms
it
is
left
out
,
which
was
done
very
wisely
;
(
with
what
honesty
let
them
answer
)
for
it
was
not
fit
the
people
should
look
on
that
as
a
Commandment
,
which
they
saw
so
notoriously
broken
throughout
their
whole
Church
:
A
great
trade
being
also
driven
by
the
breach
of
it
.
That
this
was
not
in
the
Primitive
Church
,
themselves
confess
:
all
the
Books
the
Fathers
wrote
against
the
Idolatry
of
the
Heathens
,
demonstrate
this
.
Nor
were
Images
so
much
as
set
up
in
Churches
before
the
Sixth
Century
.
And
then
care
was
taken
that
they
should
not
be
worshipped
:
and
not
before
the
Eighth
Century
were
they
worshipped
in
any
place
of
the
Christian
Church
.
The
Doctrine
of
the
Popes
power
of
Relaxing
of
Oaths
,
and
discharging
men
from
the
Obligation
of
them
,
joyned
with
the
practice
of
their
Popes
for
above
800
years
,
is
as
formal
an
Opposition
to
the
Third
Commandment
as
can
be
Imagined
.
This
was
also
begun
in
the
Eighth
Century
.
The
vast
multiplication
of
Holy-days
,
made
the
Observation
of
the
Lords
day
of
necessity
slacken
.
They
have
destroyed
the
Order
of
Societies
,
established
in
the
Fifth
Commandment
;
by
the
Power
they
allow
the
Pope
to
Depose
Princes
,
and
absolve
Subjects
from
their
Alleageance
.
They
teach
the
murdering
and
burning
all
Hereticks
,
that
is
to
say
,
all
that
will
not
submit
to
their
Tyranny
:
by
which
Infinite
numbers
of
Innocent
persons
have
been
murdered
,
against
the
Sixth
Commandment
.
And
these
two
Doctrines
of
deposing
Princes
,
and
putting
Hereticks
to
death
,
were
abhorred
by
the
Church
for
the
first
Eight
ages
,
and
were
brought
in
by
the
Popes
since
that
time
.
The
frequent
practice
of
the
Court
of
Rome
,
in
granting
Divorces
,
on
the
pretence
either
of
Spiritual
kindred
,
or
of
Degrees
not
forbidden
,
either
by
the
Law
of
Nature
,
or
the
word
of
God
,
and
allowing
second
Marriages
to
both
Parties
,
upon
such
Divorces
,
is
an
avowed
breach
of
the
Seventh
Commandment
.
The
setting
on
,
some
Princes
to
Invade
other
Princes
in
their
just
Rights
,
is
the
Doctrine
,
as
well
as
it
has
been
the
practice
of
their
Church
for
some
Ages
.
And
as
their
Popes
have
wrested
many
Territories
from
Temporal
Princes
,
so
for
many
Ages
they
set
on
Publick
Robbery
against
the
Eighth
Commandment
.
The
Doctrine
of
Equivocating
,
both
taught
,
and
practised
,
the
breaking
of
safe
Conducts
,
and
publick
Faith
decreed
by
their
General
Councils
,
is
also
against
the
Ninth
Commandment
.
For
the
Tenth
I
shall
say
nothing
of
it
,
because
the
meaning
of
it
is
not
so
generally
agreed
on
.
But
thus
we
see
all
the
Rules
of
Morality
are
contradicted
by
that
Church
.
It
might
be
justly
added
to
swell
up
this
Charge
;
that
of
late
there
have
been
Doctrines
published
to
the
world
by
the
approved
Casuists
of
that
Church
,
with
Licence
,
which
subvert
all
Justice
,
destroy
all
security
,
and
take
away
the
most
sacred
ties
of
mankind
.
By
the
Doctrines
of
Probability
,
and
of
Ordering
the
Intention
aright
,
there
is
no
crime
how
black
soever
▪
but
a
man
may
adventure
on
it
with
a
good
conscience
.
These
things
were
long
and
openly
taught
amongst
them
,
without
any
Censure
.
And
when
many
of
the
French
Clergy
complained
of
these
at
the
Court
of
Rome
(
perhaps
more
out
of
spite
to
the
Jesuits
,
than
zeal
for
the
Truth
)
it
was
long
before
these
so
just
Remonstrances
,
were
heard
.
And
in
conclusion
a
trifling
Censure
was
past
on
them
:
by
which
they
were
declared
Scandalous
(
neither
Impious
,
nor
Wicked
)
and
all
were
forbidden
to
teach
them
any
more
,
but
they
stand
yet
,
in
the
Books
formerly
published
with
Licence
.
After
all
these
particulars
,
is
it
to
be
wondered
at
,
if
the
morals
of
the
men
of
that
Church
be
vitiated
,
when
their
Doctrine
is
so
corrupted
,
for
peoples
practices
are
generally
worse
than
their
Opinions
.
And
thus
the
Second
point
is
made
good
,
that
in
our
Church
,
we
teach
the
same
Rules
of
Living
that
are
in
the
Scriptures
,
which
are
grosly
corrupted
by
their
Doctrines
.
The
Third
Branch
of
the
Christian
Religion
is
the
Worship
of
God
and
that
chiefly
the
use
of
the
Sacraments
.
For
the
Worship
of
God
,
let
it
be
considered
that
we
pray
to
God
,
and
praise
him
only
,
for
all
these
things
about
which
the
Scriptures
command
us
to
address
to
him
.
Our
worship
is
in
a
Language
that
all
the
people
understand
,
and
so
are
edified
by
it
according
to
St.
Paul
,
who
has
enlarged
so
much
on
this
matter
,
in
a
whole
Chapter
,
that
it
is
strange
,
how
any
who
acknowledg
the
Authority
of
that
Epistle
,
can
deny
it
.
Our
Liturgies
are
such
,
that
the
Romanists
cannot
except
to
any
part
of
them
:
Our
ceremonies
are
few
,
and
these
be
both
decent
and
useful
:
So
that
in
all
the
parts
of
our
Worship
,
we
do
so
exactly
agree
to
the
Rule
of
the
Scriptures
,
and
the
Primitive
Church
,
that
they
cannot
blame
us
for
any
one
Rubrick
or
Collect
in
it
.
But
for
their
worship
,
It
is
in
a
Language
not
understood
by
the
people
:
who
to
be
sure
can
receive
no
Edification
,
from
that
they
understand
not
;
nor
can
they
say
Amen
to
such
Devotions
.
This
is
as
it
were
in
spite
to
St.
Paul
,
who
took
special
care
that
as
long
as
his
Authority
was
in
any
esteem
in
the
Church
,
such
an
abuse
should
never
creep
into
it
.
Nor
is
there
a
shadow
of
Authority
for
such
a
practice
,
from
the
Primitive
Church
,
in
which
for
many
Ages
,
the
Worship
was
still
in
the
vulgar
Tongues
.
Next
their
Worship
is
so
overcharged
with
many
Rites
and
Ceremonies
,
that
the
seriousness
of
Devotion
must
needs
be
much
alloyed
by
them
.
A
great
part
of
the
Worship
is
so
whispered
,
as
if
they
were
muttering
Spells
.
Their
Books
of
Exorcisms
are
the
most
indecent
things
that
can
be
:
full
of
Charms
and
other
ridiculous
Rites
.
And
for
the
Pontifical
and
Ceremonial
of
their
Church
,
they
may
match
with
Heathenism
for
Superstition
.
Their
Offices
are
so
various
,
and
numerous
,
and
the
Rubricks
seem
so
full
of
disorder
,
that
a
man
may
as
soon
learn
a
Trade
,
as
know
all
the
several
parts
of
them
.
How
this
can
be
reconciled
to
the
Simplicity
of
the
Gospel
,
or
the
Worshipping
God
in
spirit
and
truth
,
may
be
easily
judged
by
those
who
can
compare
things
.
For
the
Sacraments
,
we
have
the
Two
that
Christ
Instituted
,
Baptism
,
and
the
Lords
Supper
;
And
for
Pennance
,
Confirmation
,
Ordination
and
Marriage
,
we
have
them
also
among
us
,
as
they
were
appointed
by
Christ
and
his
Apostles
:
though
we
do
not
call
these
Sacraments
.
For
Extream
Unction
we
find
no
warrant
at
all
for
it
,
as
a
sacred
Ordinance
:
and
we
are
sure
the
Church
for
many
Ages
did
not
think
of
it
.
For
Baptism
it
is
done
among
us
,
in
the
very
Form
our
Saviour
appointed
:
and
this
they
do
not
deny
.
But
among
them
they
cannot
be
assured
that
they
are
at
all
Baptized
:
since
according
to
the
Doctrine
of
the
necessity
of
the
Intention
of
the
Priest
,
to
the
Being
of
a
Sacrament
,
they
cannot
be
assured
of
it
:
for
an
Atheistical
Priest
can
spoil
their
Baptism
,
so
that
unless
they
can
be
certain
of
that
,
which
is
impossible
for
them
to
know
,
I
mean
the
Intention
of
the
Priest
,
they
are
not
sure
that
they
were
ever
truly
Baptized
.
But
for
the
Lords
Supper
,
if
any
person
will
so
far
trust
his
own
Reason
and
senses
,
as
to
compare
all
the
Warrants
we
have
in
Scripture
for
that
Ordinance
,
with
the
Practice
of
our
Church
and
theirs
,
they
will
soon
see
who
agree
most
to
them
.
Christ
took
Bread
which
he
blessed
and
gave
,
saying
,
This
is
my
Body
which
is
given
for
you
.
He
also
took
the
Chalice
and
said
,
Drink
ye
all
of
it
,
&c.
All
this
we
doe
,
and
no
more
,
so
that
it
is
indeed
a
Communion
among
us
:
and
those
who
have
read
the
account
that
Iustin
Martyr
gives
us
of
the
Rites
in
the
Communion
in
his
days
,
would
think
he
were
reading
the
very
Abstract
of
our
Office.
But
in
the
Church
of
Rome
,
besides
the
less
material
things
,
of
the
Form
of
the
Bread
,
the
Consecration
of
Altars
and
Vessels
,
with
the
numberless
little
devices
in
the
Canon
of
the
Mass
,
that
they
seem
not
of
such
importance
let
these
considerable
changes
they
have
made
be
looked
into
.
1.
They
have
brought
in
the
Doctrine
of
Transubstantiation
,
against
the
clearest
Evidence
both
of
sense
and
reason
,
against
the
nature
of
a
Sacrament
,
and
its
being
a
Memorial
of
Christs
Death
,
and
that
by
the
very
words
of
Consecration
,
the
Bread
and
Wine
are
Christs
Body
and
Blood
,
as
the
one
was
given
for
us
,
and
the
other
shed
for
us
,
on
the
Cross
:
and
not
as
he
is
now
at
the
Right
hand
of
God.
The
belief
of
this
crept
in
by
degrees
,
from
the
eighth
Century
,
in
which
it
was
first
set
on
foot
,
but
much
contradicted
both
in
the
Eastern
and
Western
Church
:
and
was
not
fully
setled
till
the
13th
Century
.
We
are
sure
it
was
not
the
Doctrine
of
the
Churches
of
Rome
,
Constantinople
,
Asia
,
Antioch
,
nor
Africk
in
the
5th
and
6th
Centuries
,
by
express
Testimonies
from
the
most
esteemed
Authors
of
that
time
,
Gelasius
,
Chrysostom
,
Ephrem
,
Theodoret
,
and
St.
Austin
.
2.
They
deny
the
Chalice
to
the
Laity
against
the
express
words
of
the
Institution
;
and
contrary
both
to
the
Doctrine
and
Tradition
of
the
Church
for
1300
years
.
3.
They
have
declared
the
Priests
saying
Mass
,
to
be
an
Expiatory
Sacrifice
for
the
Dead
,
and
the
Living
,
though
the
Scripture
plainly
says
,
That
Christ
was
once
offered
for
us
.
It
is
true
the
Primitive
Church
used
the
words
Sacrifice
and
Oblation
as
our
Church
yet
does
,
but
their
meaning
by
that
,
was
only
in
the
general
sense
of
these
terms
,
as
Prayers
,
Praises
,
and
Alms
are
called
Sacrifices
.
4.
They
have
brought
in
a
new
piece
of
Worship
,
which
is
the
hearing
of
Mass
,
without
receiving
the
Sacrament
:
and
it
is
now
the
great
Devotion
of
their
Church
.
Though
by
the
Institution
,
it
is
as
express
as
can
be
,
that
the
Consecration
is
only
in
order
to
its
being
a
Communion
.
And
by
the
Apostolical
Canons
,
which
some
in
their
Church
believe
to
be
the
work
of
the
Apostles
,
and
are
by
them
all
acknowledged
to
be
a
Collection
of
the
Rites
of
the
first
Ages
,
all
persons
that
were
present
at
the
Worship
,
and
did
not
communicate
were
to
be
severely
censured
.
5.
The
adoring
the
Sacrament
,
the
exposing
it
on
the
Altar
,
and
carrying
it
about
in
solemn
Processions
,
to
be
worshipped
,
as
they
are
late
Inventions
;
so
if
Transubstantiation
be
not
true
,
they
are
by
their
own
confession
the
grossest
Idolatries
that
ever
were
,
And
are
not
these
considerable
variations
from
the
first
Institution
of
this
Sacrament
?
As
for
their
own
Sacraments
,
though
there
is
no
reason
to
equal
them
,
to
either
of
these
that
were
instituted
by
Christ
;
yet
some
of
them
we
use
,
as
they
were
at
first
appointed
.
Persons
Baptized
,
are
Confirmed
with
Imposition
of
hands
,
the
only
Ceremony
used
by
the
Apostles
.
We
allow
the
use
of
Confession
,
and
do
press
it
in
many
cases
;
and
give
the
benefit
of
Absolution
:
but
we
do
not
make
this
an
Engin
to
screw
peoples
secrets
from
them
.
For
which
there
is
no
warrant
in
Scripture
;
nor
was
it
thought
necessary
for
many
Ages
after
the
Apostles
.
Confession
of
publick
Scandals
was
enjoyned
,
and
for
private
sins
it
was
recommended
:
but
this
latter
was
not
judged
simply
necessary
for
obtaining
the
pardon
of
sin
.
And
what
noise
soever
they
make
of
the
good
that
Confession
,
and
the
enjoyning
of
Pennance
,
may
do
,
if
well
managed
,
we
need
only
appeal
to
some
of
their
own
best
Writers
,
now
in
France
,
whether
as
they
have
been
practised
,
they
have
not
rather
driven
all
true
Piety
out
of
the
world
.
If
these
abuses
had
been
only
the
faults
of
some
Priests
,
the
blame
could
not
have
been
justly
cast
on
their
Church
;
but
when
the
publick
Rules
given
to
Confessors
,
printed
with
Licence
,
are
their
warrants
for
so
doing
,
then
their
Church
is
in
fault
.
So
that
nothing
is
more
common
among
them
,
than
for
persons
after
a
confession
made
of
their
sins
,
with
a
slight
sorrow
▪
and
some
trifling
pennance
undergone
,
together
with
the
Priestly
Absolution
,
to
fancy
themselves
as
clean
from
all
sin
,
as
if
they
had
never
offended
God.
And
this
being
the
Doctrin
of
their
Church
,
it
both
lessens
the
sense
of
sin
,
and
takes
men
off
from
making
such
earnest
applications
to
God
through
Christ
,
as
the
Gospel
commands
.
For
Orders
they
are
among
us
with
the
same
Rites
that
Christ
and
the
Apostles
gave
them
first
:
And
a
learned
Man
of
their
own
Church
has
lately
published
the
most
ancient
Forms
of
Ordinations
he
could
find
:
From
which
it
appears
,
that
all
the
Ceremonies
in
their
Ordinations
,
for
the
want
of
which
they
accuse
us
,
were
brought
in
since
the
eighth
Century
:
so
that
even
by
their
own
Principles
these
things
cannot
be
necessary
to
Ordination
,
otherwise
there
were
no
true
Orders
in
the
Church
for
the
first
eight
Ages
.
For
Marriage
we
honour
it
as
Gods
Ordinance
;
and
since
the
Scriptures
declare
it
honourable
in
all
,
without
exception
,
we
dare
deny
it
to
none
who
desire
it
.
St.
Paul
delivers
the
Duty
of
Clergy-men
towards
their
Wives
,
with
Rules
for
their
Wives
behaviour
,
which
had
been
very
impertinent
if
Clergy-men
might
have
no
Wives
.
We
find
a
married
Clergy
in
the
first
ten
Centuries
:
And
we
know
by
what
base
Arts
the
Caelibate
of
the
Clergy
was
brought
in
;
and
what
horrid
ill
effects
it
has
produced
.
Neither
do
we
allow
of
any
devices
to
hinder
Marriage
,
by
degrees
of
kindred
not
prohibited
in
the
Law
of
God
,
or
the
trade
that
was
long
driven
in
granting
Dispensations
in
those
degrees
,
and
afterwards
annulling
these
,
and
avoiding
the
Marriages
that
followed
upon
them
,
upon
some
pretences
of
Law.
Thus
it
appears
,
how
they
have
corrupted
the
Doctrine
of
the
Sacraments
,
together
with
the
Worship
of
God.
The
last
head
of
Religion
is
Government
;
and
as
to
this
,
we
can
challenge
any
to
see
what
they
can
except
to
us
.
First
in
reference
to
the
Civil
Power
,
we
declare
all
are
bound
for
conscience
sake
to
obey
every
lawful
Command
of
the
Supream
Authority
,
and
to
submit
when
they
cannot
obey
.
We
pretend
to
no
Exemption
of
Clarks
from
the
Civil
Jurisdiction
,
but
give
to
Caesar
the
things
that
are
Caesars
.
We
do
not
obey
the
King
only
because
he
is
of
our
Religion
:
much
less
do
we
allow
of
Conspiracies
or
Rebellions
upon
our
judging
him
an
Heretick
,
so
that
we
deliver
no
Doctrin
that
can
be
of
any
ill
consequence
to
the
Society
we
live
in
.
And
for
the
Ecclesiastical
Government
we
have
Bishops
,
Priests
,
and
Deacons
,
rightly
Ordained
,
and
in
their
due
subordination
to
one
another
;
every
one
administring
these
Offices
due
to
his
Function
,
which
has
been
the
Governemnt
of
the
Christian
Church
,
since
the
times
of
the
Apostles
.
So
that
we
have
a
clear
vocation
of
Pastors
among
us
,
from
whose
hands
every
person
may
without
scruple
receive
all
the
Sacraments
of
the
Church
.
But
for
the
Church
of
Rome
,
how
unsafe
is
the
Civil
Government
among
them
?
not
to
mention
the
Doctrin
of
deposing
Princes
,
for
which
I
refer
you
to
my
former
Letter
;
What
a
security
does
the
Exemption
of
Clerks
from
the
Civil
Courts
in
cases
criminal
,
give
to
loose
and
debauched
Church-men
;
and
what
disturbance
must
this
breed
to
a
Common
wealth
?
The
denying
the
Civil
Magistrate
power
to
make
Laws
that
concern
Religion
,
or
oblige
Churchmen
,
takes
away
a
great
deal
of
his
Rights
;
for
scarce
any
Law
can
be
made
but
wrangling
and
ill-natur'd
Churchmen
,
may
draw
it
within
some
head
of
Religion
.
And
that
this
was
frequently
done
in
former
Ages
,
all
that
have
read
History
know
.
The
quarrels
that
were
in
the
beginning
of
this
Century
between
the
Pope
and
the
Republick
of
Venice
were
a
fresh
Evidence
of
it
.
But
for
the
Ecclesiastical
Government
,
they
have
spoiled
it
in
all
the
parts
of
it
.
The
Pope
has
assumed
a
power
of
so
vast
an
extent
,
and
so
arbitrary
a
nature
,
that
all
the
ancient
Canons
are
thrown
out
of
doors
by
it
.
We
know
that
originally
the
Bishops
of
Rome
were
looked
on
by
the
rest
of
the
Church
,
as
their
Colleagues
and
fellow
Bishops
.
The
Dignity
of
the
City
made
the
See
more
remarkable
;
and
the
belief
of
St.
Peters
having
founded
it
,
with
his
suffering
Martrydom
there
,
with
St.
Paul
,
made
it
much
honoured
:
so
that
when
the
Empire
became
Christian
,
then
the
Dignity
of
the
Imperial
City
made
the
Bishop
of
Rome
be
acknowledged
the
first
Patriarch
.
From
this
beginning
they
arose
by
many
degrees
to
the
height
of
pretending
to
a
Supremacy
both
Civil
and
Spiritual
:
and
then
they
not
only
received
appeals
,
which
was
all
they
at
first
pretended
to
,
but
set
up
Legantine
Courts
every
where
,
made
the
Bishops
swear
Obedience
and
Homage
to
them
,
and
the
Arch-Bishops
receive
the
Pall
from
their
hands
,
in
sign
of
their
dependance
on
them
:
Exempted
Monasteries
,
and
other
Clarks
from
Episcopal
Jurisdiction
,
broke
all
the
Laws
of
the
Church
by
their
Dispensations
:
So
that
no
shaddow
of
the
primitive
Government
does
now
remain
.
And
though
Gregory
the
Great
wrote
with
as
much
indignation
against
the
Title
of
Vniversal
Bishop
,
as
ever
any
Protestant
did
;
yet
his
Successors
,
have
since
assumed
both
the
Name
and
thing
.
And
to
that
height
of
Insolence
,
has
this
risen
,
that
in
the
Council
of
Trent
,
all
the
Papal
Party
opposed
the
Decree
that
was
put
in
,
for
declaring
Bishops
to
have
their
Jurisdictions
by
Divine
Right
.
The
Court
Party
not
being
ashamed
to
affirm
,
that
all
Jurisdiction
was
by
Divine
Right
only
in
the
Pope
;
and
in
the
other
Bishops
,
as
the
Delegates
of
the
Apostolick
See
;
and
they
were
in
this
too
hard
for
the
other
Party
.
So
that
now
a
Bishop
,
who
by
the
Divine
appointment
ought
to
feed
the
Flock
,
can
do
no
more
in
that
,
then
as
the
Pope
gives
him
leave
.
The
greatest
part
of
the
Priests
have
no
dependence
on
their
Bishops
.
The
Monks
,
Fryars
,
and
Iesuits
,
being
immediately
subordinate
to
the
Pope
;
so
that
they
do
what
they
please
,
knowing
they
can
justifie
any
thing
at
Rome
,
and
they
fear
no
Censure
any
where
else
.
From
this
so
many
abuses
have
crept
in
,
and
the
Canonists
have
found
out
,
so
many
devices
to
make
them
Legal
,
that
there
is
no
hope
of
Reforming
these
at
Rome
.
The
whole
State
of
Cardinals
is
one
great
Corruption
,
who
,
from
being
Originally
the
Parish
Priests
of
Rome
,
and
so
under
all
Bishops
,
have
raised
themselves
so
high
that
they
do
now
trample
on
the
whole
Order
;
and
pretend
to
an
Equality
with
Princes
.
The
giving
Benefices
to
Children
,
the
unlimitted
Plurality
of
Benefices
in
one
Person
;
the
Comendam's
,
the
reserved
Pensions
,
with
many
other
such
like
,
are
gross
,
as
well
as
late
Corruptions
.
And
no
wonder
if
all
men
despair
of
Reforming
the
Court
of
Rome
,
when
these
abuses
are
become
necessary
to
it
,
by
which
the
greatness
of
the
Cardinals
and
the
other
Officers
,
or
Ministers
there
,
is
kept
up
.
I
need
not
mention
the
gross
Simony
of
that
Court
,
where
all
the
world
knows
,
every
thing
may
be
had
for
money
.
The
Popes
themselves
,
are
often
Chosen
by
these
Arts
:
and
if
their
own
Rules
be
true
,
such
Elections
,
with
every
thing
that
follows
on
them
are
void
.
The
Infinite
Swarmes
of
the
Inferiour
Clergy
,
do
plainly
drive
a
Simoniacal
Trade
,
by
the
Masses
they
say
for
Departed
Souls
,
for
Money
.
And
for
Publick
Pennance
,
they
have
Universally
let
it
fall
,
in
stead
whereof
private
Pennance
is
now
in
use
.
And
if
their
own
Writers
say
true
,
this
is
made
an
Engine
to
serve
other
ends
,
when
by
enjoyning
slight
and
easie
Pennances
,
they
draw
the
People
after
them
;
upon
which
the
Jesuites
have
been
loudly
accused
,
these
Forty
Years
last
past
.
In
Sum
,
all
the
Corruptions
or
rather
defects
,
that
are
in
the
Government
of
our
Church
,
are
only
such
as
they
brought
in
and
have
not
met
yet
with
such
effectual
remedies
,
as
must
cure
the
Church
of
these
inveterate
Distempers
,
their
ill
Conduct
did
cast
her
into
.
If
any
of
that
Party
will
review
these
Particulars
,
and
so
far
trust
their
own
Reasons
,
as
to
judge
according
to
the
plainest
Evidence
,
they
cannot
resist
the
conviction
that
they
must
needs
meet
with
:
when
they
see
the
simplicity
of
our
Faith
,
the
Morality
of
our
Doctrine
,
the
Purity
of
our
Worship
,
and
our
Primitive
Government
;
and
compare
it
with
their
vast
Superfetation
of
Articles
of
Faith
,
the
Immorality
of
their
Rules
of
living
,
the
Superstition
,
if
not
Idolatry
of
their
Worship
,
and
the
most
extravagant
Innovations
in
Government
,
that
are
in
the
Church
of
Rome
.
And
indeed
these
things
are
so
clear
that
few
could
resist
the
force
of
so
much
plain
truth
,
if
it
were
not
for
some
prejudices
,
with
which
they
are
so
fettered
that
they
cannot
examine
matters
with
that
freedom
of
mind
,
that
is
necessary
.
Therefore
much
care
must
be
taken
,
to
clear
these
,
in
the
most
familiar
and
demonstrative
manner
that
is
possible
.
They
may
be
reduced
to
these
Five
chief
Ones
.
First
,
That
the
true
Church
cannot
Err.
Secondly
,
That
out
of
the
true
Church
there
is
no
salvation
.
Thirdly
,
That
the
case
of
the
Church
of
Rome
is
much
safer
than
ours
is
;
since
the
Church
of
England
acknowledges
a
possibility
of
salvation
in
the
Church
of
Rome
;
which
they
on
the
other
hand
deny
to
the
Church
of
England
.
Fourthly
,
That
unless
there
be
a
Supreme
Judg
set
up
,
we
can
be
sure
of
nothing
in
Religion
,
but
must
fall
into
many
Factions
and
Parties
.
And
Fiftly
,
That
the
Reformation
was
but
a
Novelty
begun
in
the
former
Age
,
and
carried
on
in
this
Nation
,
out
of
an
ill
design
;
and
managed
with
much
Sacriledge
.
The
First
of
these
seemed
necessary
to
be
cleared
in
the
beginning
of
this
Discourse
,
and
I
am
deceived
if
it
was
not
done
convincingly
.
And
for
the
Second
we
agree
to
it
,
That
out
of
the
true
Church
there
is
no
Salvation
.
But
then
the
Question
comes
,
What
makes
one
a
Member
of
the
true
Church
?
The
Scriptures
call
the
Church
the
Body
of
Christ
,
of
which
he
is
the
Head.
So
then
whoever
are
joined
to
Christ
according
to
the
Gospel
,
must
be
within
the
true
Church
.
But
the
deceit
that
lies
hid
under
this
,
is
,
That
from
hence
they
fancy
that
the
Unity
of
the
Church
,
does
consist
in
an
outward
Communion
with
the
See
of
Rome
.
And
upon
that
they
calculate
,
that
there
must
be
an
Unity
in
the
Body
of
the
Church
:
And
that
cannot
be
,
except
all
be
joined
to
the
See
of
Rome
.
Now
,
we
grant
there
is
but
one
Church
,
but
this
Unity
consists
not
in
an
Outward
Communion
,
though
that
is
much
to
be
desired
,
but
consists
in
an
Unity
of
Belief
,
about
the
essentials
of
Christianity
.
There
is
nothing
more
evident
,
than
,
that
even
according
to
their
own
Principles
,
other
Churches
are
not
bound
upon
the
hazard
of
Damnation
to
hold
Communion
with
the
See
of
Rome
;
for
it
is
not
an
Article
of
Faith
,
nor
certain
according
to
their
own
Doctrine
,
That
the
Pope
is
Infallible
:
And
except
that
were
certain
,
we
cannot
be
obliged
to
hold
Communion
under
such
a
Sanction
with
that
See.
For
if
it
be
possible
that
a
Pope
may
become
an
Heretick
or
Schismatick
(
which
many
of
them
confess
,
and
all
agree
that
the
contrary
is
not
of
Faith
,
)
then
other
Churches
are
not
in
that
case
obliged
to
hold
Communion
with
that
See.
If
therefore
the
possiblity
of
Error
in
that
See
be
acknowledged
,
then
holding
Communion
with
it
,
cannot
be
the
measure
of
the
Unity
of
the
Church
.
So
we
bring
it
to
this
Issue
,
It
is
not
Heresie
to
say
,
The
Pope
may
Err
:
Therefore
this
is
no
just
prejudice
against
our
Church
,
because
we
have
departed
from
Communion
with
him
,
when
he
imposed
his
Errors
on
us
.
So
all
the
high
things
they
boast
of
that
See
,
come
to
nothing
,
except
they
say
,
This
Proposition
is
of
Faith
,
That
the
Pope
is
Infallible
.
And
for
these
Meetings
that
they
call
General
Councils
;
they
were
at
best
but
the
Councils
of
the
Western
Patriarchate
artificially
packt
,
and
managed
with
much
Art
;
as
appears
even
from
Cardinal
Pallavicini's
History
of
the
Council
of
Trent
.
For
the
Third
Prejudice
,
It
is
the
most
disingenuous
thing
that
can
be
;
Because
our
Church
is
charitable
,
and
modest
in
her
Censures
,
and
theirs
is
uncharitable
,
and
cruel
in
her
Judgments
;
therefore
to
conclude
,
That
Communion
with
them
is
safer
,
than
with
us
.
If
confidence
,
and
Presumption
,
Noise
,
and
Arrogance
,
are
the
marks
to
judge
a
Church
by
,
we
must
yield
to
them
in
these
:
but
if
Truth
,
and
Peace
,
Charity
and
holy
Doctrines
,
be
the
better
Standards
,
then
we
are
as
sure
,
that
our
Communion
is
much
safer
.
Let
this
Rule
be
applied
to
the
other
concerns
of
human
life
,
and
it
will
appear
how
ridiculous
an
abuse
it
is
to
take
measures
from
so
false
a
Standard
.
If
a
man
were
sick
,
the
Question
comes
,
Whether
he
shall
use
an
approved
Physitian
,
or
a
Montebanks
.
On
the
one
hand
,
the
Montebank
says
,
He
will
certainly
cure
him
,
and
the
Doctors
will
undoubtedly
kill
him
.
On
the
other
hand
,
the
Doctor
modestly
says
,
he
will
undertake
nothing
,
but
will
do
the
best
he
can
;
and
for
the
Montebank
he
tells
him
,
It
is
very
dangerous
to
trust
to
him
,
though
he
will
not
deny
but
sometimes
great
cures
are
done
by
them
.
The
Insolence
of
the
Montebank
will
never
carry
it
against
a
Doctors
modesty
,
but
among
weak
and
credulous
People
;
and
such
must
they
also
be
,
who
are
taken
with
this
Montebankry
in
Religion
.
But
if
this
be
taken
to
pieces
,
the
folly
of
it
will
yet
appear
more
manifest
.
For
First
,
the
reason
we
give
for
a
possibility
of
Salvation
in
the
Church
of
Rome
,
is
,
because
we
look
on
such
and
such
things
as
the
Essentials
of
Christianity
,
which
are
yet
retained
in
that
Church
:
And
either
this
Reasoning
is
true
or
false
.
If
it
be
true
,
then
it
is
as
true
,
that
we
may
be
saved
,
who
retain
these
Essentials
of
Christianity
:
If
it
is
false
,
then
no
Inference
can
be
drawn
from
it
.
Secondly
,
Though
we
yield
a
possiblity
of
Salvation
in
that
Church
,
we
declare
that
they
are
in
great
danger
,
by
many
opinions
among
them
,
which
if
fully
understood
and
believed
,
do
even
vitiate
the
Essentials
of
Christanity
;
particularly
that
Foundation
of
Religion
,
The
Covenant
between
God
and
Man
thorough
Christ
,
formerly
insisted
on
.
So
that
we
declaring
a
Certainty
of
Salvation
to
those
who
sincerely
follow
the
rules
of
our
Church
,
and
a
great
danger
in
their
Church
,
the
preferring
their
Communion
to
ours
,
upon
this
account
,
is
,
as
unreasonable
,
as
to
sleep
without
shutting
our
Doors
,
because
it
is
possible
we
shall
not
be
robbed
,
in
so
doing
:
Or
when
we
are
at
Sea
to
prefer
a
Cock-boat
to
a
good
clean
Ship.
These
are
such
absurdities
,
that
an
ordinary
measure
of
weakness
cannot
swallow
them
down
.
Thirdly
,
We
are
not
so
forward
as
they
imagine
in
yielding
a
possibility
of
Salvation
in
their
Church
.
For
our
concession
amounts
rather
to
this
,
that
we
do
not
deny
it
,
than
that
we
positively
affirm
it
:
And
therefore
they
have
no
reason
to
draw
these
advantages
from
it
.
4.
A
great
difference
is
to
be
made
between
what
God
in
the
Infiniteness
of
his
mercy
may
do
,
and
what
he
is
bound
to
by
the
Covenant
made
with
man
in
the
Gospel
;
for
the
former
we
acknowledg
,
it
is
impossible
to
fix
the
limits
of
that
mercy
which
is
as
far
above
our
thoughts
,
as
the
heavens
are
above
the
Earth
.
And
how
far
it
extends
to
all
sincere
minds
,
we
are
not
so
presumptuous
as
to
define
;
therefore
we
will
not
Damn
at
pleasure
,
as
they
do
,
but
we
do
assert
,
Their
Church
is
guilty
of
such
gross
Corruptions
,
by
which
the
vitals
of
Religion
are
vitiated
,
that
they
have
not
that
reason
to
claim
the
Mercies
of
the
Gospel
due
by
that
Covenant
.
5.
The
Church
of
Rome
has
a
dark
and
fair
side
;
the
dark
side
is
,
what
the
true
consequence
of
their
Opinions
is
,
the
fair
side
is
,
what
some
witty
men
have
devised
to
palliate
these
corruptions
with
,
and
to
deceive
the
Vulgar
by
.
We
know
many
of
that
Communion
,
either
do
not
at
all
know
these
corrupt
Doctrines
,
or
have
such
a
fair
representation
made
of
them
,
that
they
are
thereby
both
more
easily
and
more
innocently
misled
.
From
hence
it
is
that
we
are
inclined
to
hope
more
charitably
concerning
some
,
that
are
abused
by
them
.
But
for
those
that
have
examined
things
more
fully
,
or
that
having
been
bred
among
us
,
yet
reject
the
Truth
,
and
go
over
to
them
,
we
are
not
so
much
enclined
to
have
so
good
hopes
of
them
,
as
they
imagine
:
So
this
is
a
weak
and
ill
grounded
conceit
in
all
the
parts
of
it
.
The
Fourth
Prejudice
,
is
concerning
the
necessity
of
Submitting
to
some
Common
Judg
,
of
distrusting
our
own
reasons
,
and
believing
the
Church
,
without
which
there
must
be
many
Sects
and
Divisions
:
and
this
they
aggravate
from
the
many
different
Parties
that
are
among
us
.
But
these
are
only
specious
pretences
to
deceive
weak
people
by
.
For
First
,
If-it
is
necessary
that
there
be
a
Common
Judg
,
it
is
most
necessary
that
it
be
known
,
who
this
Judg
is
,
otherwise
it
is
to
no
purpose
to
talk
of
a
Judge
,
if
they
cannot
point
him
out
.
This
is
like
him
that
came
to
discover
a
huge
Treasure
that
he
knew
was
hid
under
ground
;
but
being
asked
in
what
place
it
was
?
he
answered
he
did
not
know
that
:
and
he
believed
no
body
else
knew
.
Some
say
the
Pope
is
the
Judge
,
others
as
confidently
,
that
the
Council
is
Judge
even
without
the
Pope
,
others
think
it
is
sure
work
to
say
,
the
Pope
and
Council
together
:
and
others
say
the
Body
of
the
Church
spread
over
the
World.
For
the
Popes
,
some
of
them
have
been
condemned
for
Heresie
,
and
others
for
making
Schism
;
many
of
them
have
been
most
horrid
men
:
they
are
generally
ignorant
in
Divinity
,
being
for
most
part
bred
to
the
Law
:
so
that
a
great
part
of
their
own
Church
rejects
the
Popes
Infallibility
.
For
Councils
,
they
have
had
none
these
115
years
,
and
the
last
was
so
over-ruled
by
the
Popes
,
that
no
other
has
been
desired
since
:
so
that
if
either
a
Council
without
the
Pope
,
or
with
him
,
be
the
Infallible
Judge
they
have
lost
their
infallibility
;
and
except
a
Council
were
constantly
sitting
,
they
can
shew
no
living
and
speaking
Judg.
So
that
either
this
is
not
necessary
to
a
Church
,
or
otherwise
they
are
not
a
compleat
Church
.
And
for
the
Body
of
the
Church
,
how
shall
a
man
find
out
their
sense
,
unless
gathered
together
in
some
Assembly
?
or
must
a
Man
go
over
Christendome
,
and
gather
the
Suffrages
of
all
the
Pastors
of
the
Church
?
Upon
the
whole
matter
it
is
plain
that
after
all
their
Canting
about
the
Church
,
they
must
say
,
that
it
is
of
Faith
that
the
Pope
is
Infallible
,
otherwise
they
have
no
Infallible
Judg
,
and
since
a
Council
cannot
be
called
but
by
the
Pope
,
what
ever
Authority
the
Council
has
it
can
never
be
exercised
,
but
by
the
Popes
leave
.
And
for
all
the
sad
consequences
they
say
,
follow
the
want
of
a
Common
infallible
Judg
,
it
appears
they
are
under
them
as
well
as
we
;
but
with
this
difference
,
that
we
plainly
acknowledg
,
we
have
none
,
but
do
the
best
we
can
without
one
:
But
they
,
as
they
have
none
,
no
more
than
we
,
yet
are
under
the
Tyranny
of
one
,
and
though
they
are
not
bound
to
believe
him
Infallible
,
yet
are
as
much
enslaved
to
him
,
and
obliged
to
obey
him
,
as
if
he
were
really
exempted
from
all
possibility
of
Erring
.
So
that
in
short
,
they
are
slaves
and
we
are
freemen
.
And
for
these
ill
consequences
,
they
are
,
we
confess
,
unavoidable
;
for
which
we
have
very
good
Authority
,
from
his
words
,
who
on
all
sides
is
acknowledged
to
be
Infallible
,
that
said
,
Wo
be
to
the
World
for
scandals
,
for
it
is
necessary
that
scandals
do
come
.
But
to
discuss
this
Objection
,
which
works
much
on
ignorant
people
,
let
it
be
considered
that
sin
and
Error
are
the
two
things
,
that
do
chiefly
cross
the
design
of
the
Gospel
:
and
of
these
two
,
sin
,
is
the
more
dangerous
and
destructive
:
since
there
is
great
reason
to
hope
that
Error
cannot
be
so
fatal
,
when
it
infects
a
mind
that
is
otherwise
sincere
,
as
Sin
,
which
clearly
defaces
the
Image
of
God
in
the
Soul.
We
ought
not
therefore
to
expect
that
the
Gospel
,
should
give
any
further
security
against
Error
,
than
it
gives
against
Sin
:
On
the
contrary
we
should
rather
expect
a
further
security
from
Sin
,
because
it
is
most
hurtful
.
But
all
the
Provision
made
against
Sin
,
is
this
,
that
in
the
Scriptures
we
are
warned
of
the
evil
of
it
,
and
are
directed
to
such
methods
,
and
have
the
promises
of
such
Assistance
,
that
if
we
use
our
endeavour
,
we
shall
not
be
overcome
by
sin
,
nor
perish
in
it
:
So
as
to
Error
,
we
have
the
same
security
.
The
Gospel
affords
us
a
very
clear
light
for
directing
our
Belief
in
the
most
important
things
,
which
if
we
study
with
due
humility
,
and
sincerity
,
imploring
God
for
the
grace
of
his
holy
Spirit
,
for
our
instruction
,
we
shall
be
preserved
from
Error
.
And
thus
the
same
provision
is
made
against
Error
,
that
is
against
Sin.
And
we
have
no
reason
to
expect
more
.
And
as
it
were
not
fit
,
that
Salvation
should
be
offered
without
obliging
men
to
use
their
utmost
endeavours
,
so
it
were
not
fit
to
give
such
an
easie
Remedy
against
Error
,
as
that
a
man
should
not
need
to
employ
his
reason
to
discover
Truth
,
and
avoid
Mistakes
.
If
our
Gospel
be
also
hid
,
it
is
hid
in
them
that
perish
.
Therefore
that
our
Searches
after
Truth
,
may
be
both
encouraged
and
rewarded
,
God
sets
it
before
us
in
such
a
Light
,
that
it
is
our
own
fault
if
we
do
not
see
and
follow
it
.
But
if
men
will
either
blindly
give
themselves
up
,
to
the
conduct
of
such
Guides
,
whose
interest
it
is
to
mislead
them
,
which
is
the
case
of
the
Church
of
Rome
;
or
out
of
humour
,
or
other
base
ends
,
will
invent
or
follow
some
erroneous
Tenets
,
as
other
Hereticks
do
,
they
have
themselves
to
blame
;
and
shall
bear
their
own
Iniquity
:
but
they
have
nor
reason
to
cast
the
fault
upon
God
,
or
accuse
the
Scriptures
,
of
Darkness
,
or
Defectiveness
,
in
these
things
that
are
necessary
to
Salvation
.
I
come
now
to
the
last
Prejudice
,
which
will
require
a
fuller
Discussion
,
because
it
relates
to
matter
of
Fact
:
which
as
it
is
better
understood
,
so
it
makes
deeper
Impressions
on
people
,
that
are
not
so
much
wrought
on
by
speculative
points
,
as
by
these
things
that
fall
under
their
senses
.
They
first
except
to
the
Novelty
of
our
Reformation
,
and
always
insult
with
this
Question
,
Where
was
your
Religion
before
Luther
?
To
this
,
these
things
are
to
be
opposed
.
First
,
we
turn
back
the
Question
and
ask
them
where
was
their
Religion
the
first
six
hundred
years
after
Christ
?
Where
was
the
Worship
of
Images
,
the
Doctrine
of
the
Corporal
Presence
,
of
Redeeming
out
of
Purgatory
,
of
Deposing
Princes
,
and
of
the
Worshipping
Saints
,
before
the
Eighth
Century
?
If
the
Reformation
be
now
to
be
condemned
,
because
of
its
Novelty
,
these
things
were
then
to
be
as
much
condemned
,
because
they
were
then
Novelties
.
Secondly
.
If
the
Reformation
had
brought
in
any
new
Doctrine
,
its
Novelty
were
indeed
a
just
Prejudice
against
it
:
but
it
was
only
the
throwing
out
of
these
Corruptions
which
had
been
brought
in
,
in
some
dark
and
Ignorant
Ages
.
Thirdly
.
The
Doctrine
of
the
Reformed
Church
,
is
no
other
than
what
Christ
and
his
Apostles
taught
;
and
what
the
Church
believed
for
many
Ages
after
them
.
And
as
to
the
Positive
part
of
it
,
it
has
been
still
held
by
the
Church
of
Rome
,
and
is
yet
acknowledged
by
them
:
but
with
so
many
Additions
,
that
there
was
a
Necessity
of
Reforming
these
:
And
this
is
often
to
be
inculcated
in
them
,
that
there
is
no
Article
of
Faith
,
nor
any
other
material
point
of
Religion
,
among
us
that
is
condemned
by
the
Church
of
Rome
.
They
only
blame
us
because
we
do
not
in
many
other
points
believe
as
they
do
:
and
this
we
ought
not
to
do
,
unless
we
could
see
an
equal
Authority
binding
us
to
all
alike
.
Another
Exception
is
,
that
in
the
Reformation
we
made
a
Schism
,
and
broke
the
Unity
of
the
Church
,
whereas
if
there
had
been
any
things
amiss
in
the
Church
,
they
say
the
Reformers
should
have
endeavoured
to
remove
them
,
without
tearing
the
Body
of
Christ
in
pieces
.
But
in
answer
to
this
,
we
acknowledg
if
the
things
complained
of
,
could
have
been
continued
without
sin
,
they
ought
not
to
have
departed
from
the
Communion
of
other
Churches
:
but
when
the
publick
Liturgies
and
the
Worship
was
found
to
be
full
of
such
Corruptions
,
that
without
Idolatry
and
Superstition
,
they
could
be
no
longer
kept
up
,
then
it
was
not
time
to
stay
for
the
leisure
of
their
Neighbouring
Churches
.
Yet
if
there
had
been
any
probable
hopes
,
that
the
See
of
Rome
,
would
have
concurred
in
such
a
Reformation
,
it
had
been
worth
staying
for
,
as
long
,
as
was
possible
.
But
when
it
was
on
the
contrary
,
apparent
,
that
all
the
most
just
Remonstrances
made
to
that
Court
,
were
answered
at
best
with
delays
and
Excuses
if
not
with
Excommunications
and
other
censures
;
they
had
no
reason
to
expect
any
concurrence
from
thence
.
So
the
case
being
thus
put
,
that
they
discovered
such
Corruptions
in
the
Worship
of
God
,
with
which
they
could
not
comply
any
longer
;
either
they
were
obliged
to
Worship
God
against
their
Consciences
,
or
to
lay
aside
all
publick
Worship
,
or
else
to
cast
out
these
Corruptions
by
a
Reformation
.
Let
any
man
of
good
reason
judge
,
whether
the
last
of
these
was
not
to
be
chosen
?
There
was
no
Obligation
lying
on
this
Church
to
wait
for
the
pleasure
of
the
Court
of
Rome
,
or
our
neighbouring
Churches
in
this
matter
.
We
are
a
free
and
Independent
Church
:
we
owe
a
charitable
and
neighbourly
Correspondence
to
forreign
Churches
;
but
we
are
subject
to
none
of
them
.
And
according
to
the
express
Decision
of
one
of
the
first
General
Councils
,
in
the
like
case
,
we
were
no
way
subordinate
to
the
See
of
Rome
,
even
as
it
was
the
Patriarchate
of
the
West
.
Themselves
do
confess
that
it
is
no
Heresie
to
say
,
That
See
is
fallible
:
and
therefore
we
were
not
obliged
to
dance
attendance
at
that
Court
,
when
we
discovered
the
Corruptions
,
with
which
it
had
deceived
the
World
;
but
might
in
our
National
or
Provincial
Synods
at
home
,
examine
and
Reform
whatever
errors
were
among
us
.
And
the
multitude
of
those
who
held
these
errors
,
could
be
no
just
ground
for
delaying
any
advances
towards
a
Reformation
;
no
more
than
in
the
ancient
Church
,
the
Orthodox
Bishops
when
chosen
into
a
See
corrupted
with
Arrianism
,
were
obliged
because
that
Contagion
was
generally
spread
,
to
make
no
attempts
toward
Reformation
.
They
Except
further
,
That
the
Reformation
was
begun
here
by
a
vitious
Prince
,
King
Henry
the
Eighth
,
who
partly
out
of
revenge
,
because
the
Pope
would
not
grant
his
desire
about
the
Divorce
of
his
Queen
,
and
partly
to
enrich
himself
and
his
Courtiers
with
the
sale
of
Abbey-lands
did
suffer
these
Doctrins
first
to
take
head
here
:
and
therefore
they
can
have
no
good
opinion
of
any
thing
that
came
from
so
wicked
a
man
,
and
upon
such
ill
motives
.
If
this
be
a
good
Argument
against
the
Reformation
,
it
was
as
good
against
Christianity
upon
Constantine's
turning
Christian
;
for
the
Heathen
Writers
represent
him
with
as
black
a
character
as
they
can
do
King
Henry
.
But
we
must
not
think
ill
of
every
thing
that
is
done
by
a
bad
man
,
and
upon
an
ill
Principle
:
Otherwise
if
we
had
lived
in
Iehu's
days
,
the
same
Plea
would
have
been
as
strong
,
for
keeping
up
the
Idolatry
of
Baal
:
since
Iehu
had
in
a
very
unsincere
manner
destroyed
it
:
and
yet
God
rewarded
him
for
what
he
had
done
.
But
whatever
might
have
been
King
Henry's
secret
motives
,
his
proceedings
were
regular
and
justifiable
.
He
found
himself
married
to
her
that
had
been
his
own
Brothers
Wife
,
contrary
to
the
express
words
of
the
Law
of
God.
The
Popes
Legat
,
and
his
own
Confessor
and
all
the
Bishops
of
England
(
except
one
)
thought
his
scruples
were
well
grounded
.
Upon
which
according
to
the
superstition
of
that
time
,
he
made
his
applications
to
the
Court
of
Rome
for
a
Divorce
:
which
were
at
first
well
received
,
and
a
Bull
was
granted
.
Afterwards
some
defects
being
found
in
that
,
a
more
ample
one
was
desired
,
which
was
also
granted
:
and
Legats
were
appointed
to
try
the
matter
.
But
the
Pope
soon
after
turned
over
to
the
Emperors
Party
,
whose
Aunt
the
Queen
was
:
and
was
thereupon
prevailed
with
,
to
recal
the
Legats
Commission
,
destroy
the
Bull
,
and
cite
the
King
to
appear
at
Rome
,
where
all
things
and
persons
were
at
the
Emperors
devotion
.
Upon
all
this
,
the
King
did
expostulate
with
the
Pope
,
that
either
his
business
was
just
,
or
unjust
:
if
it
was
just
why
did
he
recall
what
he
had
granted
,
and
put
him
off
with
such
delays
.
If
it
was
not
just
,
why
did
he
at
first
grant
the
Bull
for
the
Divorce
.
This
was
unanswerable
,
but
the
Pope
did
still
seed
him
with
false
hopes
,
yet
would
do
nothing
.
Upon
which
he
consulted
the
chief
Universities
,
and
the
most
learned
men
in
Christendom
,
about
his
Marriage
.
Twelve
famous
Universities
,
and
above
an
hundred
learned
Doctors
,
did
declare
under
their
hands
and
Seals
(
some
writing
larger
Treatises
about
it
)
that
his
Marriage
was
against
the
Law
of
God.
And
that
in
that
case
the
Popes
Dispensation
,
which
had
allowed
the
Marriage
,
was
void
of
it self
.
So
after
the
King
had
been
kept
in
suspence
from
December
1527
till
February
1533
/
4.
above
six
years
,
he
set
his
Divines
to
examin
what
authority
the
Pope
had
in
England
,
either
by
the
Law
of
God
,
or
the
practice
of
the
Primitive
Church
,
or
the
Law
of
the
Land
,
and
after
a
long
and
accurate
search
,
they
found
He
had
no
authority
at
all
in
England
,
neither
by
the
Laws
of
God
,
of
the
Church
,
nor
of
the
Land
:
so
this
Decision
was
not
made
rashly
,
nor
of
a
sudden
.
The
Popes
Authority
being
thus
cast
off
,
it
was
Natural
in
the
next
place
to
Consider
,
what
Doctrines
were
then
held
in
England
,
upon
no
other
grounds-than
Papal
Decrees
.
For
it
was
absurd
to
reject
the
Popes
power
;
and
yet
to
retain
these
Opinions
,
which
had
no
better
Foundation
than
his
Authority
.
Upon
this
many
of
the
things
,
which
had
been
for
some
Ages
received
in
the
Church
of
Rome
,
fell
under
debate
:
And
,
a
great
many
particulars
were
reformed
.
Yet
,
that
King
was
so
leavened
with
the
Old
Superstition
,
that
the
progress
of
the
Reformation
,
was
but
slow
during
his
Reign
.
But
it
was
carried
on
to
a
further
perfection
,
under
King
Edward
,
and
Queen
Elizabeth
.
In
all
their
Methods
of
proceeding
,
there
is
nothing
that
can
be
reasonably
censured
:
if
it
be
confessed
that
the
Pope
is
not
Infallible
,
and
the
whole
Church
of
Rome
,
acknowledges
that
it
is
no
Heresie
to
deny
his
Infallibility
.
And
for
the
Sale
of
the
Abby-lands
,
they
only
spoiled
the
spoilers
.
For
the
Monks
,
and
Fryers
,
had
put
these
publick
cheats
on
the
Nation
,
of
Redeeming
Souls
out
of
Purgatory
,
going
on
Pilgrimages
,
with
the
worship
of
Saints
,
and
Images
,
which
were
infused
in
the
vulgar
,
by
many
lying
Stories
,
pretended
Apparitions
,
the
false
shew
of
Miracles
,
with
other
such
like
Arts.
And
the
credulous
and
superstitious
Multitudes
were
thereby
wrought
on
,
to
endow
these
Houses
with
their
best
Lands
,
and
adorn
their
Churches
with
their
Plate
and
richest
Furniture
.
It
was
not
to
be
expected
that
when
their
Impostures
were
discovered
,
they
should
enjoy
the
spoil
they
had
made
by
them
:
nor
was
it
for
the
publick
interest
of
the
Nation
,
to
give
such
encouragement
to
idleness
,
as
the
converting
all
these
Houses
to
Foundations
for
an
unactive
life
would
have
been
.
Many
of
them
were
applied
to
good
Uses
,
Bishopricks
,
Cathedral
and
Collegiat
Churches
,
Hospitals
,
and
free
Schools
:
And
more
of
them
ought
indeed
to
have
been
converted
to
these
ends
.
But
the
excesses
of
King
Henry
,
and
his
Courtiers
must
not
be
charged
on
the
Reformers
;
who
did
all
they
could
to
hinder
them
.
And
thus
all
these
prejudices
with
which
the
Vulgar
are
misled
,
appear
to
be
very
unjust
,
and
ill
grounded
.
In
conclusion
,
If
by
these
or
such
like
considerations
,
any
that
are
now
of
that
Communion
,
can
be
brought
to
mind
Religion
in
earnest
,
considering
it
,
as
a
Design
to
save
their
Souls
,
by
making
them
truly
pure
and
holy
;
and
so
reconciling
them
to
God
through
Christ
:
And
if
they
will
examine
Matters
without
Partiality
,
seeking
the
truth
and
resolving
to
follow
it
,
wherever
they
find
it
;
and
joyn
with
their
Enquiries
,
earnest
Prayers
to
God
,
the
Father
of
lights
,
to
open
their
eyes
,
and
grant
them
his
Holy
Spirit
,
to
lead
them
into
all
truth
;
there
is
little
doubt
to
be
made
,
but
the
great
Evidence
that
is
in
Truth
,
will
in
due
time
appear
so
clear
to
them
as
to
dissipate
all
these
mists
,
which
Education
,
implicite
Faith
,
and
Superstition
have
raised
,
by
which
they
have
hitherto
darkened
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A30477-e170
Acts
20.
21.
Micha
6.
8.
1
Cor.
14.
Matt.
28.
19.
Matt.
26.
26
,
27.
28.
ver
.
Heb.
9.
26
,
28.
Acts
8.
17.
Morinus
.
Heb.
13.
4.
1
Tim.
3.
2.
4.
11.
Eph.
1.
22
,
23.
Matt.
18.
7.
2.
Cor.
3.
3.