An apology for Rushworth's dialogues wherein the exceptions for the Lords Falkland and Digby and the arts of their commended Daillé discover'd / by Tho. White.
White, Thomas, 1593-1676.
1654
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An apology for Rushworth's dialogues wherein the exceptions for the Lords Falkland and Digby and the arts of their commended Daillé discover'd / by Tho. White.
White, Thomas, 1593-1676.
[16], 261 p.
Chez Jean Billain ...,
A Paris :
1654.
"Daillè's arts discovered" has special t.p.
Errata on p. [16].
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eng
Rushworth, William. -- Dialogues.
Catholic Church -- Apologetic works.
Tradition (Theology)
2004-10 TCP
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AN
APOLOGY
FOR
RUSHWORTH'S
DIALOGUES
.
WHERIN
The
Exceptions
of
the
Lords
FALKLAND
and
DIGBY
are
answer'd
:
AND
The
Arts
of
their
commended
DAILLé
Discover'd
.
By
THO.
WHITE
,
Gent.
Psal.
63.
8.
Sagittae
Parvulorum
factae
sunt
plagae
eorum
.
A
Paris
,
Chez
Jean
Billain
Ruë
St.
Jacques
a
l'ensign
St.
Augustin
.
1654.
TO
His
ever
Honoured
Cosen
Mr.
ANDREW
WHITE
,
of
the
House
of
THUNDERSLEY
.
Honour'd
Cosen
,
THough
Kindred
,
Education
,
and
known
love
all
conspire
to
make
me
obnoxious
to
any
good
Counsel
you
please
to
give
me
;
yet
the
aversness
I
have
from
answering
Books
,
permitted
me
not
,
in
our
last
enterview
,
to
promise
obedience
to
your
directions
.
But
,
since
that
happines
of
seeing
you
,
an
unanimous
consent
of
other
friends
has
made
me
more
steadily
reflect
on
what
you
desir'd
;
and
considering
besides
,
that
the
Doctrine
of
Rushworth's
Dialogues
takes
a
path
not
much
beaten
by
our
modern
Controvertists
,
I
resolv'd
to
imitate
the
example
of
the
penitent
Son
,
who
,
after
denial
,
perform'd
his
Fathers
commands
.
Behold
then
,
here
,
the
brood
hatcht
and
brought
forth
by
your
advice
:
'pray
heaven
it
prove
worthy
your
acknowledging
!
which
I
say
,
not
,
to
engage
you
in
the
patronage
of
what
I
deliver
,
farther
then
truth
shal
convince
your
judgment
;
or
to
make
the
World
imagin
these
Conceptions
may
find
shelter
in
your
breast
:
No
,
I
am
as
cruel
to
my
writings
,
as
the
Ostridge
to
her
Eggs
:
when
once
they
are
laid
,
let
nature
play
her
part
to
foster
or
smother
the
Chickens
,
as
she
pleases
.
Let
truth
commend
or
condemn
my
sayings
.
He
that
is
ready
to
renounce
falsity
,
and
acknowledge
his
weaknes
,
is
stronger
then
envy
,
and
beyond
the
shot
of
malice
.
Neither
have
I
occasion
to
suspect
any
imputation
should
fall
upon
you
for
this
publishing
my
Present
to
you
,
as
I
fear
it
happen'd
to
another
friend
:
For
,
I
apprehend
,
I
may
have
written
here
some
Periods
,
which
none
wil
expect
should
be
approved
by
you
;
Only
,
who
understands
the
amplitude
of
your
soule
,
may
know
,
it
is
able
to
harbour
with
indifferency
what
is
spoken
against
your
own
sense
and
consent
;
it
being
the
gift
and
task
of
a
wise
man
,
Imperare
liberis
.
What
I
have
perform'd
,
wherin
fail'd
,
is
your
part
to
judg
;
for
my self
,
I
can
profess
I
desire
not
to
irritate
the
meanest
person
,
nor
seek
I
the
glory
of
oppugning
the
Greatest
:
my
ayne
is
,
to
open
and
establish
truth
;
Frivolous
and
by-questions
I
have
on
set
purpose
avoided
.
Whether
all
objections
of
moment
are
answered
,
as
I
cannot
affirm
,
so
I
can
protest
I
am
no
more
conscious
of
declining
any
,
then
of
dissembling
,
when
I
write
my self
Your
affectionate
Cosen
and
humble
servant
,
THO.
WHITE
.
Paris
,
Sept.
21.
1652.
A
Second
DEDICATION
to
the
same
Person
.
Learned
,
and
by
me
ever
to
be
honour'd
Cosen
!
T
Is
so
long
since
the
former
Address
to
you
was
written
,
that
no
wonder
it
should
now
be
asham'd
to
come
abroad
without
some
excuse
to
justify
the
slowness
of
its
pace
;
which
is
no
other
,
then
a
simple
protest
,
that
it
has
not
stuck
in
my
hands
for
at
least
a
whol
yeer
and
an
half
.
Upon
these
few
words
I
could
sit
down
and
confidently
promise
my self
your
pardon
;
But
emergent
imputations
force
me
to
a
larger
Apology
:
The
expedition
in
some
other
late
Works
of
mine
rendring
the
seeming
neglect
of
this
more
obnoxious
to
exception
;
as
if
I
were
rather
ambitious
to
display
the
errors
of
some
of
our
own
side
,
then
the
enormities
of
professed
Enemies
;
and
your self
are
conceiv'd
to
have
a
part
in
this
suspition
.
Now
,
since
,
from
that
long
and
constant
commerce
you
have
stil
maintain'd
with
true
Vertue
&
Learning
,
I
cannot
but
expect
a
great
rationality
and
amplitude
in
your
Soul
,
even
to
bear
with
the
defectuousnes
of
others
,
as
far
as
you
see
they
govern
themselvs
by
that
measure
of
understanding
which
God
affords
them
,
I
find
my self
oblig'd
to
give
you
the
best
account
I
can
of
my
proceedings
,
which
I
doubt
not
wil
prove
so
much
an
easier
task
,
as
you
,
with
whom
I
am
to
deal
,
are
of
a
higher
strain
,
then
our
trivial
discoursers
;
for
,
as
I
think
,
those
who
set
up
their
rest
,
that
there
is
no
science
to
be
attain'd
by
study
,
are
pardonable
,
if
they
chuse
opinions
by
pretence
of
devotion
or
reality
of
interest
:
So
I
give
my
cause
for
lost
,
if
they
be
my
Judges
.
But
I
hope
the
great
fire
of
truth
,
which
first
kindled
in
my
young
breast
a
glowing
of
it
,
and
an
earnestnes
of
seeking
it
in
St.
Thomas
his
way
,
has
not
been
by
length
of
time
as
much
quench'd
in
you
,
as
quickn'd
in
me
;
and
therfore
with
a
ful
confidence
I
represent
my
Case
to
you
,
not
doubting
but
the
evidence
I
produce
wil
justifie
,
if
not
the
action
it self
,
at
least
the
necessity
I
have
to
act
as
long
as
the
present
perswasion
is
not
forc'd
from
me
.
To
come
then
to
my
Plea
;
If
St.
Peter
commands
us
to
be
ready
to
give
satisfaction
to
all
that
shall
ask
it
,
concerning
the
hope
that
is
in
us
,
by
which
is
meant
our
belief
,
the
basis
and
firm
support
of
our
hope
;
If
the
design
of
all
that
meddle
with
this
sort
of
study
should
chiefly
aim
to
shew
,
that
the
doctrins
of
Christianity
are
conformable
to
reason
,
and
such
as
a
prudent
Person
,
though
also
learned
,
may
imbrace
,
without
prejudice
either
to
his
discretion
,
or
knowledge
:
If
the
suggesting
to
our
first
parents
,
that
God
sought
to
govern
them
like
fools
,
without
the
least
discernment
betwixt
good
or
evil
,
be
the
greatest
and
unworthiest
calumny
Satan
himself
could
invent
to
charge
upon
the
Almighty
:
If
it
be
the
basest
condition
that
can
befal
a
rational
Essence
,
and
the
most
contrary
both
to
God
and
man
,
whose
natures
consist
in
knowing
and
reasoning
;
what
can
I
conclude
,
but
that
such
Teachers
,
as
,
for
ignorance
or
interest
,
obstinately
resolve
(
in
treating
with
those
who
are
out
of
the
Church
)
to
maintain
opinions
,
wherof
no
account
can
be
made
,
either
out
of
Antiquity
or
Reason
,
are
unworthy
the
function
they
profess
,
and
highly
obstructive
to
the
progress
of
the
Catholik
faith
?
You
,
who
have
looked
into
the
large
Volumes
of
Controvertists
on
both
sides
,
cannot
but
know
they
are
petty
questions
,
and
the
impugnances
of
private
opinions
,
that
swel
those
vast
Tomes
into
such
an
unweldy
and
intolerable
bulk
;
I
'm
sure
not
only
I
,
but
divers
of
my
friends
have
had
experience
,
that
those
very
opinions
(
for
opposing
which
,
I
am
exclaimd
against
)
have
been
the
retardment
of
the
most
ingenious
and
disinteressed
party
of
Protestants
;
and
that
others
,
who
were
become
Catholiks
,
out
of
a
pure
necessity
which
they
saw
of
submitting
themselvs
to
some
unerring
authority
,
when
they
heard
their
faith
declar'd
in
a
rational
way
,
found
themselvs
eased
,
as
it
were
,
of
chains
and
imprisonment
,
and
translated
into
a
natural
state
and
liberty
.
I
need
not
press
,
how
ulcers
in
our
vitals
,
are
more
dangerous
then
in
our
outward
members
;
and
that
we
cannot
convince
others
,
whilst
our
selvs
are
ignorant
in
the
Points
we
pretend
to
teach
them
.
No
wise
Captain
searches
the
Hospitals
for
Perdues
&
Forcers
of
breaches
.
It
is
a
great
step
towards
the
reducing
others
to
reason
,
if
first
we
make
our
own
thoughts
rational
.
This
is
my
endeavour
,
this
is
my
fault
,
for
which
I
am
so
deeply
censur'd
,
even
by
Catholiks
.
As
for
Persons
,
my
writings
neither
name
nor
touch
any
:
and
those
who
make
themselvs
pointed
at
by
their
forward
boasts
of
defending
the
opinions
I
dispute
against
,
either
understand
not
me
or
themselvs
:
for
,
did
it
deserve
the
pains
,
I
would
undertake
to
shew
out
of
their
printed
Writers
,
that
they
doe
not
,
with
any
universality
,
maintain
those
tenets
I
contradict
.
If
in
this
present
Treatise
I
have
in
one
place
descended
to
more
particulars
then
my
course
and
nature
incline
me
to
,
I
appeal
to
your
own
Judgment
,
whether
I
do
more
then
follow
my
Adversary
,
by
replying
upon
his
very
words
;
and
therfore
your
commands
ought
to
be
my
excuse
.
But
some
think
,
at
least
this
conjuncture
improper
to
begin
this
Work
,
&
I
wish
they
could
give
me
a
good
cause
of
delay
;
they
should
finde
me
very
ready
to
accept
it
;
But
I
know
no
time
in
which
destructive
Errors
should
live
unconfuted
;
our
great
Master
securing
us
by
his
example
,
neque
ad
horam
cessimus
;
nor
can
your self
be
ignorant
with
what
fury
and
violence
the
opposite
opinion
strives
at
this
very
day
to
possess
the
Chruch
of
God
,
and
break
the
eternal
Rule
of
Christian
faith
.
Wherfore
,
though
conscious
of
my
own
weaknes
,
and
that
,
unless
God
extraordinarily
shews
his
power
,
my
endeavours
wil
take
no
place
,
yet
propter
Sion
non
tacebo
,
&
propter
Hierusalem
non
quiescam
.
Your
most
obliged
Cosen
,
and
obedient
servant
,
T.
W.
27
March
1654.
The
Table
.
THe
Introduction
page
1
The
first
Encounter
.
Explicating
the
argument
,
by
which
Rushworth
proves
the
infallibility
of
Tradition
p.
7
The
second
Encounter
.
Defeating
three
Oppositions
made
against
Tradition
p.
14
The
third
Encounter
.
Solving
two
other
Objections
against
the
infallibility
of
Tradition
p.
22
The
fourth
Encounter
.
That
unlearned
Catholiks
rely
on
the
infallibility
of
Tradition
p.
31
The
fifth
Encounter
.
That
Catholik
Divines
rely
on
the
same
infallibility
of
Tradition
p.
36
The
sixth
Encounter
.
Disabling
three
other
arguments
brought
against
Tradition
p.
44
The
seventh
Encounter
.
Answering
the
Greeks
and
some
Divines
.
who
object
new
beliefs
to
the
Catholik
Church
p.
50
The
eighth
Encounter
.
That
our
Lady's
immaculate
Conception
is
not
likely
to
become
an
Article
of
Faith
p.
64
The
ninth
Encounter
.
Shewing
the
unanimous
agreement
of
Divines
,
that
all
infallibility
is
from
Tradition
p.
70
The
tenth
Encounter
.
That
there
was
no
Tradition
for
the
errour
of
the
Chyliasts
p.
77
The
eleventh
Encounter
.
That
there
was
Tradition
for
the
Trinity
,
before
the
Council
of
Nice
p.
84
The
twelfth
Encounter
.
That
the
necessity
of
communicating
Infants
is
no
Tradition
,
but
prayer
to
Saints
is
.
p.
99
The
thirteenth
encounter
.
Reflecting
on
certain
considerations
,
and
shewing
that
there
is
nothing
able
to
disprove
the
Church
of
Romes
Communion
,
to
be
the
sign
of
the
true
Church
p.
107
The
fourteenth
Encounter
.
Four
other
Arguments
revers'd
p.
113
The
fifteenth
Encounter
.
Declaring
the
state
of
this
question
,
Whether
the
Scripture
can
decide
Controversies
?
p.
135
The
sixteenth
Encounter
.
Examining
five
Texts
brought
for
the
sufficiency
of
Scripture
p.
150
The
seventeenth
Encounter
.
Examining
such
places
as
are
brought
against
the
admittance
of
any
but
Scriptural
proof
in
Religion
p.
262
The
eighteenth
Encounter
.
Declaring
the
reasons
of
the
Authors
concluding
,
without
proceeding
to
the
examination
of
the
Fathers
Testimonies
p.
173
The
first
Survey
.
Of
the
Nature
and
subject
of
Deille's
Book
p.
179
The
second
Survey
.
Of
the
two
first
Chapters
of
his
first
book
;
wherin
he
urges
,
that
the
Fathers
of
the
three
first
Ages
were
few
,
and
their
writings
wholly
unconcerning
our
Controversies
p.
188
The
third
Survey
.
Of
his
third
and
fourth
Chapters
;
wherin
he
objects
forgery
and
corruption
of
the
Fathers
works
p.
197
The
fourth
Survey
.
Of
the
fifth
Chapter
,
wherin
he
objects
the
Fathers
Eloquence
,
and
that
on
set
purpose
they
spake
obscurely
p.
208
The
fifth
Survey
.
Of
the
six
Chapters
following
,
wherin
he
objects
wilful
deceit
to
the
Fathers
p.
216
The
sixth
Survey
.
How
the
Authority
of
Fathers
is
infallible
p.
226
The
seventh
Survey
.
Of
the
four
first
Chapters
of
his
second
Book
;
wherein
he
pretends
,
The
Fathers
gave
wrong
notions
of
the
Faith
of
the
Church
;
and
that
they
spake
not
like
Judges
.
232
The
eighth
Survey
.
Of
the
two
last
Chapters
of
his
second
Book
;
wherein
he
says
,
many
Fathers
have
agreed
in
the
same
Errors
;
and
objects
certain
varieties
between
the
ancient
and
modern
Church
p.
238
The
ninth
Survey
.
In
Answer
to
two
Questions
,
in
his
last
Chapter
:
One
,
the
Fathers
being
rejected
,
to
what
Judge
we
ought
to
recur
?
The
other
,
What
use
is
to
be
made
of
the
Fathers
?
p.
250.
ADVERTISMENT
.
THe
Reader
is
desired
to
take
notice
,
that
this
Apology
particularly
relates
to
the
last
Edition
of
Rushworth's
Dialogues
(
in
80
of
the
Long-Primer-Letter
1654
,
as
which
alone
has
felt
throughout
this
Authors
last
hand
)
and
principally
undertakes
the
refutation
of
Lucius
Lo.
Falkland's
Discours
of
Infallibility
,
and
George
Lo.
Digby
(
now
Earl
of
Bristow
)
his
printed
Letters
to
Sir
Ken.
Digby
;
which
he
performs
in
a
stile
modest
and
respective
,
answerable
to
the
dignity
of
their
Persons
,
and
civility
of
their
Writings
.
The
Animadversions
upon
Daillé
are
apply'd
to
the
English
Translation
by
T.
S.
not
to
the
French
Original
;
wherin
the
Reader
wil
easily
pardon
those
uncourteous
expressions
he
shal
meet
with
,
if
he
consider
how
little
favour
he
deservs
from
his
equals
,
that
insolently
condemns
his
Betters
;
nay
perhaps
approve
the
justice
of
so
necessary
a
resentment
;
since
't
were
unreasonable
in
him
to
pretend
the
least
regard
from
his
Cotemporaries
,
that
has
compos'd
so
infamous
and
injurious
a
Libel
against
all
Antiquity
.
ERRATA
.
PAge
13.
l.
1.
since
in
Const.
p.
27.
l.
13.
Eight's
,
p.
58.
l.
20.
which
were
.
p.
78.
l.
10.
handing
p.
82.
l.
16.
to
our
ears
.
p.
102.
l.
7.
reatus
,
&
l.
17.
is
there
.
p.
106.
l.
2.
be
not
.
&
l.
28.
but
by
their
.
p.
119.
l.
2.
exposes
.
p.
127.
l.
3.
evident
they
cannot
.
p.
128.
l.
5.
part
,
that
is
,
the
▪
p.
137
▪
l.
10.
the
venom
.
p.
142.
l.
last
,
attempt
the
other
.
p.
143.
l.
1
,
2
,
dele
(
but
out
of
Scr.
nor
yet
in
that
doe
they
use
so
fair
play
)
p.
148.
Parenthesis
begins
at
(
this
,
l.
10.
and
ends
at
being
)
l
,
13.
p.
152.
l.
2.
vivifying
,
&
l.
25.
in
the
first
.
p.
174.
l.
last
,
day
,
as
com
—
p.
179.
l.
7.
with
.
p.
193.
l.
2.
so
few
.
p.
237.
l.
28.
not
bound
,
p.
238.
l.
19.
certain
varieties
,
p.
245.
p.
243.
l.
23.
dele
of
,
l.
7.
in
his
.
p.
248.
l.
last
,
shal
not
in
.
AN
APOLOGY
FOR
TRADITION
.
The
Introduction
.
THus
it
will
sometimes
happen
;
that
events
of
greatest
importance
take
their
rise
from
smal
occasions
.
The
Controversy
,
this
following
Treatise
undertakes
,
began
in
a
slight
familiar
conference
betwixt
two
intimate
friends
and
kinsmen
,
as
it
were
only
for
exercise
to
train
themselvs
,
and
practice
their
postures
:
but
since
by
the
entrance
of
new
Allies
is
become
of
so
high
concernment
,
that
what
at
first
was
a
private
voluntary
skirmish
,
seems
now
to
spread
it selfe
into
a
publique
and
solemn
War.
Nor
need
I
strain
much
to
make
good
the
phrase
,
since
the
eminent
Names
,
on
the
one
side
,
and
the
great
advantage
of
ground
on
the
other
,
may
justly
be
admitted
to
supply
the
number
of
an
Army
in
both
.
And
,
because
I
desire
to
prepare
my self
with
the
fittest
proportion
I
could
for
the
assaults
of
my
Adversaries
,
I
have
declin'd
the
Sword
and
Buckler
,
and
taken
up
a
single
Rapier
;
chang'd
the
antique
weapons
of
Dialogue
,
(
though
▪
in
my
opinion
,
they
want
neither
ornament
nor
particular
efficacy
)
into
the
modern
mode
of
direct
discourse
:
Wherein
,
as
I
confesse
,
Their
guilded
Armour
shines
more
,
and
dazles
the
ey
;
so
I
fear
not
,
when
we
come
to
charge
,
our
courser
steel
wil
prove
substantial
and
impenetrable
.
However
I
shall
not
spend
much
time
in
parley
;
but
after
a
short
relation
how
I
come
to
be
drawn
into
the
quarrel
,
and
by
what
method
I
intend
to
carry
it
on
,
I
shall
immediately
advance
to
a
close
encounter
.
Before
those
Dialogues
(
wherein
that
original
private
conference
is
at
larg
delivered
)
were
brought
to
light
,
or
(
as
I
think
)
fully
conceiv'd
in
the
Authors
brain
;
an
honoured
friend
,
and
Patron
of
mine
had
couch'd
some
smal
,
but
quintessential
part
of
their
doctrin
in
a
little
pithy
Present
to
a
new-converted
Lady
;
and
having
cited
it
afterward
for
brevity
sake
,
in
a
controversial
Epistle
to
an
eminent
Friend
,
engag'd
it
therby
into
an
almost
fatal
combat
;
nothing
but
truth
being
able
to
rescue
it
from
so
potent
an
enemy
.
Besides
,
a
deceased
friend
of
mine
having
oblig'd
me
to
declare
my
opinion
concerning
a
witty
discourse
made
by
one
of
his
acquaintance
,
extorted
from
me
an
unlick'd
Mola
,
representing
suddenly
and
imperfectly
,
my
judgement
in
reference
to
that
Authors
work
.
This
again
,
stirring
the
same
humours
,
drew
the
doctrin
into
an
eminent
danger
of
encountring
opposition
.
Neverthelesse
,
God
so
ordering
it
,
many
years
past
,
in
calm
and
happy
daies
of
peace
,
the
two
Adversaries
(
whom
these
occasions
had
provoked
)
not
publishing
their
Labours
,
as
things
below
their
persons
;
till
all-discovering
time
(
as
I
believe
)
against
the
Authors
intentions
,
brought
them
both
to
light
,
and
,
by
consequence
,
an
imputation
on
those
Dialogues
,
and
a
necessity
on
me
to
dis-engage
the
honour
of
their
Composer
.
In
order
to
which
,
my
intention
is
not
to
reply
minutely
to
either
of
the
Opponents
works
;
muchles
to
handle
any
by-questions
:
but
only
to
chuse
out
of
them
,
or
any
others
,
what
I
conceive
may
possibly
be
thought
as
yet
unanswer'd
,
and
consequently
capable
of
prejudicing
those
Dialogues
.
By
this
reserv'd
and
moderate
temper
,
I
hope
to
free
my self
from
all
such
incivilities
as
necessarily
attend
on
the
undertaking
to
convince
a
particular
person
of
weakness
or
inconsequence
in
his
discours
,
from
which
kind
of
captious
proceedings
,
besides
my
Reason
,
I
am
beholding
to
my
Nature
for
its
extream
aversnes
.
Besides
,
in
answering
a
writing
,
many
impertinent
quarrels
are
pick'd
,
the
substantial
controversie
lost
or
confounded
,
and
the
Truth
it self
,
by
multiplicity
,
left
more
obscure
then
when
the
disputant
began
:
for
,
where
many
questions
are
started
and
none
deeply
searched
into
,
the
Reader
goes
away
without
any
resolution
,
more
then
what
himself
brought
along
with
him
.
I
intend
therefore
with
all
candor
and
fidelity
,
to
select
such
objections
as
I
think
really
interest
the
Controversie
;
and
handle
them
without
relation
to
Books
or
distinction
of
Authors
,
or
citations
of
places
:
as
one
who
seeks
Truth
,
not
the
glory
of
confuting
or
vanity
of
answering
.
But
some
may
be
unsatisfied
with
my
proceedings
,
and
demand
,
if
this
be
my
intention
,
why
do
I
cite
those
Authors
in
particular
;
and
,
as
it
were
,
make
a
shew
of
answering
,
without
any
effect
:
I
desire
those
to
consider
,
that
the
names
of
Author's
carry
weight
,
among
two
sorts
of
Readers
;
One
,
such
as
diligently
peruse
the
books
written
on
both
sides
;
to
whom
I
offer
this
satisfaction
,
that
they
may
find
the
solution
to
any
difficulty
which
occurs
concerning
this
subject
,
in
their
writings
:
The
other
,
such
who
look
no
farther
then
the
Title
page
,
or
whether
a
book
be
answer'd
or
no
,
are
insolent
upon
the
writers
name
,
and
importunely
clamorous
,
that
't
is
a
Piece
beyond
all
possibility
of
reply
,
be
it
never
so
weak
and
trivial
;
to
whom
the
simple
profession
that
't
is
answered
,
is
a
wedg
fit
for
their
knot
.
I
must
confesse
,
next
to
the
assurednesse
of
my
Cause
,
't
is
my
chiefest
comfort
to
deal
with
Persons
of
such
quality
:
such
as
the
Protestant
party
never
produced
before
:
it
seems
to
have
chosen
them
to
live
by
,
or
die
with
.
Two
,
whose
Merits
found
the
way
of
honouring
their
Descents
,
by
their
generosity
;
whose
eloquence
none
were
found
to
exceed
,
whose
wits
none
wil
be
found
to
equal
.
What
erudition
in
Languages
,
or
acutenes
in
Logick
could
furnish
,
was
treasur'd
in
their
breasts
:
But
above
all
,
a
comprehensive
judgement
,
in
managing
the
numerous
and
weighty
affairs
of
a
Kingdom
to
the
very
heightning
that
sublime
and
subtlest
Office
,
(
Secretary
of
State
)
which
they
both
,
successively
,
exalted
to
such
a
pitch
,
that
it
must
expect
a
fall
in
whoever
shall
succeed
them
.
One
is
,
the
right
honourable
George
Lord
Digby
(
now
Earl
of
Bristol
)
ever
mounting
the
scale
of
Honour
to
a
degree
so
far
above
the
reach
of
others
,
that
't
is
even
beyond
their
sight
:
The
other
,
Lucius
Lord
Falkland
,
who
crown'd
his
deserved
Lawrell
with
a
wreath
of
Oaken
Scyons
;
dying
in
such
a
posture
,
as
if
mischief
could
not
have
ravag'd
England
,
had
it
not
made
its
passage
through
the
brest
of
that
Martyr
of
Peace
.
I
can
accuse
him
of
nothing
,
but
that
he
left
this
Book
behind
him
;
it
being
too
plain
what
unhappy
impression
it
maks
in
his
Friends
,
since
my self
,
almost
a
stranger
,
cannot
read
those
quaint
and
gentile
expressions
,
those
rarities
of
wit
,
those
coruscations
of
Greek
and
Latine
remarques
,
and
(
which
most
of
all
surprizes
my
admiration
)
those
Noble
sweetnesses
and
civilities
so
unexpected
in
a
quarrelling
Treatise
;
but
I
feel
in
my
heart
an
unusual
sorrow
and
regret
,
that
our
thoughts
cannot
stay
on
him
,
without
the
sad
check
of
a
fuit
.
But
,
since
we
are
out
of
hope
to
resuscitate
him
that
's
gon
,
like
the
day
he
died
on
;
let
us
(
by
Davids
example
)
leave
these
flattering
weaknesses
of
nature
,
and
seek
severe
reason
in
the
controversy
we
pretend
to
manage
.
THE
FIRST
ENCOUNTER
,
Explicating
the
Argument
,
by
which
RUSHWORTH
proves
the
Infallibility
of
Tradition
.
THe
Dialogues
(
in
whose
defence
we
now
appear
,
as
Second
)
govern
their
discourse
by
this
fair
method
:
First
,
they
treat
and
settle
these
definitions
;
Tradition
we
call
,
the
delivery
of
Christs
doctrin
from
hand
to
hand
,
in
that
part
of
the
world
which
,
with
propriety
,
is
call'd
Christian
:
By
Christs
doctrine
,
we
mean
that
which
was
generally
preach'd
by
the
Apostles
,
and
contains
all
such
points
as
are
necessary
to
the
salvation
of
the
World
;
not
only
in
particular
,
to
single
persons
,
but
for
government
of
the
Church
,
and
bringing
multitudes
,
with
convenience
,
to
perfection
in
this
life
,
and
felicity
in
the
next
.
Which
being
establisht
,
they
immediately
proceed
to
this
general
Position
,
that
All
Christ
taught
,
or
the
Holy
Ghost
suggested
to
the
Apostles
,
of
this
nature
,
is
,
by
a
direct
uninterrupted
liue
,
entirely
and
fully
descended
to
the
present
Church
,
which
communicates
with
,
and
acknowledges
subjection
to
the
Roman
:
Adding
also
the
convers
of
that
proposition
,
viz.
Nothing
is
so
descended
,
but
such
Truths
;
nor
any
thing
held
by
this
tenure
,
but
what
is
so
descended
;
which
being
cast
up
,
amounts
to
this
great
Conclusion
,
No
errour
was
ever
,
or
can
be
embraced
by
the
Church
,
in
quality
of
a
matter
of
faith
.
The
proof
consists
in
this
:
Since
't
is
confessed
the
Catholik
Church
goes
upon
this
Maxim
,
that
Her
Doctrine
is
received
from
Christ
,
and
still
handed
along
to
the
present
generation
;
they
who
cavil
at
this
assertion
,
should
assign
some
Age
when
they
conceive
an
errour
crept
in
;
and
the
maintainer
should
prove
it
enter'd
not
in
that
Age
,
Because
that
Age
held
nothing
was
to
be
admitted
,
as
of
Faith
,
except
what
was
deliver'd
to
it
by
the
former
:
but
the
Objectors
themselves
say
,
this
supposed
errour
was
not
deliver'd
by
the
former
,
since
they
put
it
to
be
,
now
,
first
,
believ'd
;
therfore
the
Age
in
which
they
imagin
this
errour
crept
in
,
could
not
be
the
first
that
believ'd
it
.
And
,
lest
some
might
reply
,
though
the
present
Roman
Church
stands
now
upon
the
proposed
maxim
,
yet
anciently
it
did
not
;
the
same
argument
may
be
thus
reiterated
,
If
this
principle
which
now
governs
the
Church
had
not
always
done
so
,
it
must
have
been
introduced
in
some
Age
since
the
Apostles
:
name
therfore
the
Age
,
and
immediatly
't
is
urged
,
either
the
Church
had
assurance
,
in
that
Age
,
all
she
held
was
descended
lineally
,
as
we
spake
,
from
the
Apostles
,
or
not
:
If
so
,
then
questionless
she
held
her
doctrin
upon
that
maxim
;
For
it
is
the
only
undoubted
and
self-evident
principle
:
If
not
,
then
she
wilfully
belyed
her self
,
and
conspired
to
damn
all
her
posterity
,
voluntarily
taking
up
this
new
Rule
of
faith
and
commanding
it
to
be
accepted
by
all
the
world
,
as
the
necessary
doctrin
of
Christ
and
his
Apostles
,
descended
upon
the
present
age
by
universal
Tradition
from
their
Ancestors
,
and
for
such
to
be
deliver'd
to
their
children
;
and
all
this
against
the
express
evidence
of
her
own
conscience
.
Thus
far
reaches
the
argument
.
He
that
shall
compare
this
perpetuation
of
the
Church
,
with
the
constancy
of
propagating
mankind
;
and
proportion
the
love
of
happiness
and
natural
inclination
to
truth
,
(
which
is
in
the
superiour
part
of
mankind
,
and
commands
powerfully
in
it
)
to
the
material
appetite
of
procuring
corporal
succession
,
and
weigh
what
accidents
are
able
and
necessary
to
interrupt
the
progress
of
one
and
the
other
,
will
find
the
propagation
of
Religion
far
stronger
and
less
defectible
,
then
that
of
mankind
;
supposing
them
once
rooted
alike
in
universality
and
setledness
.
Since
therfore
the
means
of
conducting
nature
to
its
true
and
chief
end
,
Felicity
,
are
more
principally
intended
,
then
those
by
which
it
is
simply
preserv'd
in
being
;
this
Contemplator
will
clearly
discern
,
that
if
humane
nature
continue
to
the
last
and
dreadful
day
,
this
succession
also
of
a
true
Church
must
be
carried
on
through
the
same
extent
of
time
:
there
appearing
indeed
no
purpose
why
the
world
should
endure
a
minute
longer
,
if
this
once
come
to
fail
;
that
part
of
mankind
,
which
arrives
to
bliss
,
being
the
end
why
the
rest
was
made
,
as
mankind
is
the
end
for
which
all
the
other
material
Creatures
are
set
on
work
.
Again
,
if
a
rational
discourser
should
plot
in
his
head
how
,
with
condescendence
to
the
weakness
of
our
nature
,
he
might
bring
mankind
to
bliss
;
and
,
to
this
end
,
plant
in
it
a
perpetual
and
constant
knowledg
of
the
true
and
straight
way
thither
;
&
did
observe
that
Man
in
his
immature
age
is
naturally
subject
to
believe
,
and
after
his
ful
growth
,
tenacious
of
what
he
had
suck'd
in
with
his
milk
:
could
he
chuse
but
see
,
that
to
make
the
Mothers
flatter
into
their
Children
the
first
elements
of
the
acquisition
of
Beatitude
,
and
continually
go
on
nursing
them
up
in
the
maxims
of
piety
,
till
their
stronger
years
gave
a
steddy
setledness
to
their
minds
;
must
needs
be
the
most
sweet
and
connatural
way
that
can
be
imagin'd
,
to
beget
a
firm
and
undoubted
assent
to
those
happy
principles
.
If
he
think
on
,
and
chance
to
light
on
this
truth
,
that
the
greatest
part
of
mankind
,
some
through
dulness
of
understanding
,
some
by
the
distractions
of
seeking
necessaries
for
their
subsistence
,
or
at
least
conveniences
for
their
accommodation
,
and
others
for
the
diffluence
of
nature
to
Pleasures
and
Vanities
,
are
,
to
their
very
departing
hour
,
wholly
incapable
of
searching
out
their
Religion
,
either
by
their
own
contemplation
or
the
learned
books
of
others
:
I
cannot
doubt
but
such
a
considerer
would
without
the
least
difficulty
or
hesitation
,
conclude
that
,
were
it
his
design
to
set
up
a
Religion
,
which
he
would
have
constantly
and
universally
propagated
,
he
must
of
necessity
pitch
upon
this
way
;
And
so
,
with
a
resolute
and
pious
confidence
pronounce
,
if
God
has
not
already
taken
this
course
,
certainly
he
should
have
done
it
.
To
these
considerations
give
my
pen
leave
to
add
the
confession
of
our
Adversaries
,
who
boldly
acknowledge
the
Roman
Church
has
had
universal
Tradition
for
the
whole
body
of
its
faith
ever
since
St.
Gregories
days
;
which
is
now
a
thousand
years
,
and
very
near
two
parts
of
the
three
that
Christian
Religion
has
endured
.
They
confess
those
Doctrins
,
which
are
common
to
us
and
them
,
remain
in
our
Church
uncorrupted
,
and
have
still
descended
from
Father
to
Son
,
by
vertue
of
Tradition
,
since
the
very
times
of
the
Apostles
.
They
will
not
deny
the
Ages
,
betwixt
Constantine
and
St.
Gregory
,
flourisht
with
an
infinity
of
Persons
famous
both
for
piety
and
learning
;
and
the
Church
never
more
vigilant
,
never
more
jealous
,
being
continually
alarm'd
by
such
Troops
of
powerful
and
subtle
Hereticks
:
so
that
there
is
no
likelihood
,
gross
errours
(
such
as
Idolatry
and
Superstition
import
)
could
creep
in
undiscern'd
,
in
those
days
.
And
perhaps
,
much
less
betwixt
Constantine
and
the
Apostles
;
the
time
being
so
short
that
it
scarce
exceeds
the
retrospection
of
those
who
liv'd
with
Constantine
:
At
least
that
age
could
evidently
know
what
was
the
faith
of
Christendom
in
the
age
of
the
Apostles
great
Grand-children
,
and
they
again
be
certainly
assured
of
the
Doctrin
of
the
Apostles
disciples
,
their
Grandfathers
.
Which
is
an
evidence
beyond
all
testimony
of
writers
,
that
since
Constantines
time
it
was
known
by
a
kind
of
self-sight
what
the
Grandchildren
of
the
Apostles
held
,
and
it
could
not
be
doubted
of
them
but
they
knew
and
held
the
doctrin
of
the
Apostles
;
that
,
I
say
,
in
Constantines
time
,
the
publike
doctrin
of
Christianity
was
the
doctrin
of
the
Apostles
.
Besides
,
the
communication
of
Christians
being
very
difficult
and
infrequent
,
during
those
persecutions
;
the
contagion
also
of
heresies
scatter'd
it self
slowly
among
Christians
in
those
times
.
And
here
I
shall
note
a
ridiculous
cavil
,
very
common
not
only
in
the
mouths
of
the
more
rash
and
shallow
Protestants
,
but
even
in
the
writings
of
many
of
their
gravest
and
most
solemn
Doctors
,
who
cry
out
against
the
Ignorance
of
our
Church
,
as
the
cause
of
our
errors
,
and
yet
put
the
Ages
in
which
they
insult
,
that
Frigebat
Scriptura
cum
vetustis
Autoribus
,
some
hundreds
of
years
after
the
time
,
wherin
they
acknowledg
the
doctrins
,
term'd
errours
,
were
already
flourishing
;
as
if
they
could
proceed
,
from
a
defect
which
follow'd
them
:
A
slander
so
palpably
absur'd
that
all
the
charity
I
have
can
scarce
perswade
me
to
think
they
are
not
blinded
rather
with
malice
then
ignorance
,
that
dare
vent
such
gross
contradictions
.
And
now
,
having
abridg'd
as
't
were
,
the
whole
sense
of
Rushworths
Dialogues
concerning
Tradition
,
into
this
short
compendium
;
I
will
apply
my
pen
to
answer
what
exceptions
are
taken
,
against
either
the
forme
or
matter
of
that
Discourse
.
THE
SECOND
ENCOUNTER
,
Defeating
three
oppositions
made
against
Tradition
.
THe
first
objection
against
the
form
is
,
that
I
put
my
Adversary
to
prove
his
position
instead
of
going
about
to
maintain
my
own
.
This
they
imagin
,
because
I
bid
them
assign
the
Age
;
which
they
take
to
be
as
much
as
a
demand
of
them
to
prove
that
in
such
a
time
came
in
the
error
:
but
't
is
a
plain
mistake
.
For
I
do
not
require
they
should
prove
the
errour
began
in
such
an
Age
;
but
only
exact
of
them
,
for
Argument
sake
,
to
name
the
Age
in
which
they
find
most
difficulty
for
me
to
conclude
,
or
wherin
they
conceive
the
sinnews
of
my
discours
will
be
most
slack
and
feeble
:
for
the
force
of
the
main
argument
is
indifferent
to
any
Age
they
can
pitch
upon
,
equally
demonstrative
in
all
,
and
so
,
by
striking
at
every
one
,
concludes
against
all
.
This
I
say
not
,
any
way
to
disclaim
the
advantage
we
Catholicks
have
,
whilst
we
press
our
adversary
to
prove
his
Thesis
,
being
no
less
a
just
then
strong
and
secure
retreat
;
and
which
I
reserve
my self
the
liberty
of
retiring
to
,
perhaps
,
at
another
time
:
but
now
I
only
urge
him
to
name
one
Age
at
hazzard
,
meerly
to
give
way
to
the
prosecution
of
the
argument
;
a
Justice
I
might
do
for
my self
,
if
I
would
,
without
his
courtesie
,
and
have
all
the
laws
of
disputation
bear
me
out
in
it
.
It
is
therefore
to
litle
purpose
to
demand
,
whether
I
ask
of
the
first
man
that
held
such
an
opinion
,
or
when
it
came
to
be
universal
(
though
the
question
be
plainly
of
this
later
,
for
we
hold
it
was
ever
so
;
)
nor
is
there
any
art
necessary
to
answer
it
,
the
argument
made
being
indifferent
to
all
.
The
skill
therefore
required
,
is
only
to
know
what
belongs
to
the
form
of
demonstrating
;
for
the
most
part
,
indeed
,
not
found
in
the
quaint
discourses
of
Rhetoricians
.
But
the
Adversary
thinks
,
when
the
Question
is
put
concerning
a
Doctrine's
being
Vniversal
,
it
must
suppose
none
to
hold
the
contrary
opinion
;
as
if
we
could
not
know
what
is
the
publick
Faith
of
France
,
because
perhaps
a
few
conceal'd
persons
may
believe
somwhat
different
.
Wherin
,
he
reflects
not
,
that
Heresie
signifies
the
cleaving
to
a
private
opinion
:
so
that
,
when
there
were
any
such
in
former
ages
,
that
very
thing
made
them
Hereticks
(
how
good
wits
or
great
learning
so
ever
they
had
)
if
they
dissented
from
the
doctrine
deliver'd
by
their
forefathers
.
He
presses
,
Catholiks
cannot
tell
when
the
communicating
of
Children
began
,
since
St.
Austin
thinks
it
an
Apostolical
Tradition
.
We
answer
,
we
are
of
that
mind
too
:
but
with
this
qualification
,
that
it
was
a
Tradition
begun
by
some
Apostles
,
not
all
,
in
some
Countries
,
not
all
,
in
some
circumstances
,
not
all
:
And
therfore
't
was
neither
superstition
to
use
it
,
nor
sacriledg
to
leave
it
off
;
how
strongly
soever
the
opponent
avers
one
of
these
two
to
be
unavoydable
.
The
second
opposition
made
against
the
form
is
,
that
't
is
a
fallacy
of
that
kind
,
called
Soritae
,
in
which
the
Scepticks
found
so
great
difficulty
,
that
they
used
to
press
them
against
the
Stoicks
and
other
dogmatists
,
as
insoluble
and
manifestly
demonstrating
there
was
no
science
.
But
,
to
understand
the
meaning
of
this
objection
,
the
demonstration
propos'd
is
to
begin
from
the
Apostles
time
:
and
so
it
must
be
supposed
,
that
the
next
Age
after
the
Apostles
,
in
any
controversy
against
new
doctrins
,
examin'd
no
farther
then
on
which
side
stood
the
verdict
of
the
Apostles
,
wherof
they
could
not
be
ignorant
.
The
Argument
therfore
pressed
that
the
next
(
that
is
,
the
third
Age
)
must
of
necessity
take
the
same
method
against
its
Novellists
,
convincing
them
of
falsity
,
because
their
doctrine
was
contrary
to
that
of
those
who
had
heard
the
Disciples
of
the
Apostles
speak
.
And
so
,
since
the
Tradition
of
Faith
was
convey'd
from
age
to
age
,
stil
with
this
caution
,
that
the
latter
was
to
believe
such
a
doctrin
,
because
receiv'd
from
the
former
,
upon
this
warrant
that
it
descended
lineally
from
Christ
in
the
same
manner
,
to
them
,
as
they
deliver'd
it
to
their
posterity
;
it
necessarily
follows
,
that
this
doctrin
could
not
but
continue
pure
even
to
our
present
time
:
unless
some
age
should
prevaricate
all
bounds
of
truth
and
nature
,
and
deliver
somthing
to
the
following
age
,
as
traditionally
deriv'd
from
Christ
,
which
had
not
been
so
receiv'd
.
This
argument
,
so
propos'd
(
though
I
know
not
whether
so
understood
)
seem'd
to
the
opponent
like
the
ratiocination
of
one
Mr.
Thinn
,
a
melancholy
Philosopher
,
who
perswaded
himself
,
a
person
might
be
found
that
could
leap
from
off
Pauls
(
for
sure
he
needed
a
high
standing
)
to
Rome
,
because
't
was
possible
some
man
might
leap
full
twenty
foot
,
and
no
doubt
but
another
somwhat
more
,
and
still
another
more
then
he
,
and
so
without
end
;
therfore
among
all
,
one
quick
springer
would
be
found
,
who
could
make
his
jump
from
hence
to
the
Capitol
.
But
certainly
he
that
weigh'd
the
two
arguments
,
might
without
extraordinary
study
,
have
found
there
was
some
difference
in
their
form
:
Mr.
Thinn
,
being
oblig'd
to
take
variety
of
men
undetermined
:
but
this
argument
engaging
only
sixteen
ages
,
and
peradventure
,
not
needing
above
six
,
or
in
rigour
,
some
three
,
and
those
such
as
have
had
a
real
existence
,
wheras
the
Worlds
durance
and
latitude
are
not
sufficient
to
find
men
enough
to
justify
Mr.
Thinns
Proces
.
This
I
say
was
obvious
enough
to
any
mean
understanding
,
not
preoccupated
with
prejudice
against
the
conclusion
.
But
one
,
who
had
understood
how
Aristotle
unwrapped
Zeno's
fallacies
,
might
easily
have
known
that
Infinity
it self
could
not
add
more
then
one
full
foot
to
Mr.
Thinns
leapers
:
if
the
encrease
were
made
by
sub-proportional
parts
,
wherof
the
first
was
one
half
foot
;
and
if
by
equal
quantities
,
as
Feet
or
Inches
,
he
would
soon
come
to
an
end
of
his
addition
,
unlesse
he
put
mens
strength
and
nimblenesse
to
be
infinite
.
But
to
sit
Judge
of
Religion
,
of
eternal
bliss
and
damnation
,
some
curious
and
unhappy
wits
dare
think
requires
neither
so
much
indifferency
nor
reflection
as
the
composition
of
quantity
.
Yet
I
cannot
but
admire
it
could
scape
a
piercing
ey
to
discern
,
that
as
the
consequent
of
Mr.
Thinns
discourse
is
ridiculous
and
impossible
,
so
that
of
the
proposed
demonstration
is
evident
and
undeniable
.
For
what
ingenuous
forehead
will
deny
,
but
such
verities
as
all
the
world
allows
to
remain
still
untainted
in
the
Church
of
Rome
,
have
descended
by
this
traditionary
way
to
us
from
Christ
?
Wherfore
both
the
possibility
and
actuality
of
this
way
is
not
only
acknowledg'd
by
the
unanimous
confession
of
all
parties
,
but
its
force
and
efficacy
made
evident
by
the
downright
violence
of
reason
:
all
the
controversie
being
meerly
about
the
multitude
and
sufficiency
of
the
things
receiv'd
,
not
the
impotency
of
the
means
to
convey
them
to
us
.
But
,
to
make
an
end
of
this
petty
Question
,
I
appeal
to
all
Masters
,
nay
even
Scholars
in
Geometry
,
whether
this
form
of
arguing
be
not
the
same
that
Euclid
,
Archimedes
and
Apollonius
use
in
their
severest
demonstrations
?
As
when
Euclid
undertakes
to
demonstrate
this
plain
and
elementary
Theoreme
,
that
No
Circle
can
touch
another
in
more
then
one
point
;
himself
acts
the
part
of
the
Denier
,
and
according
to
the
law
of
Mathematicks
,
supposes
at
random
the
other
point
,
to
see
whether
the
Proposition
be
maintainable
:
and
if
the
Contactus
in
the
point
assign'd
be
proved
impossible
,
by
an
argument
applyable
to
any
other
that
can
be
offered
,
the
Theoreme
remains
infallibly
demonstrated
,
and
the
Rules
of
that
precise
and
strict
Science
perfectly
comply'd
with
.
The
third
opposition
is
drawn
out
of
a
conceited
impossibility
of
the
case
;
and
so
they
demand
how
can
it
come
to
passe
that
all
the
Doctors
of
one
age
should
meet
together
,
to
instruct
the
world
of
Scholars
that
are
to
succeed
them
in
the
next
?
an
action
,
if
not
impossible
,
at
least
so
incredible
,
as
by
no
means
to
be
aver'd
without
legitimate
Authority
,
which
they
say
,
is
wanting
:
And
further
,
should
we
undertake
,
that
not
only
all
Doctors
,
but
all
men
of
one
age
met
with
the
men
of
the
next
,
to
teach
them
;
it
were
an
enterprize
so
highly
impossible
,
as
not
to
be
thought
on
even
among
the
wildest
capriches
of
a
Romance
:
yet
to
so
hard
straits
are
we
driven
,
that
we
must
defend
the
possibility
of
this
later
assertion
.
Which
to
compasse
,
we
distinguish
this
word
,
Together
,
as
capable
of
signifying
an
unity
either
in
place
or
time
:
and
,
if
the
Opponent
mean
one
Age
cannot
meet
another
in
a
Town
or
great
Hall
,
as
Councils
use
,
I
am
easily
perswaded
such
interviews
are
impossible
;
but
if
this
Assembly
needs
only
the
unity
of
time
,
I
think
it
will
require
but
a
moderate
stock
of
faith
to
believe
,
either
that
men
of
the
same
Age
live
together
in
that
Age
,
or
that
Fathers
meet
with
their
Children
.
If
then
we
put
all
Fathers
and
Mothers
,
all
Pastors
and
Teachers
to
make
one
Age
,
and
all
Children
and
young
persons
,
who
come
to
be
instructed
,
and
afterward
outlive
their
Tutors
,
to
compose
the
other
age
;
I
see
no
great
impossibility
in
this
position
,
but
a
clear
one
in
the
contrary
.
For
,
I
cannot
believe
the
Opponents
think
,
men
,
since
Christs
time
,
start
out
of
mole-hils
with
clods
on
their
heads
,
as
it
seems
Empedocles
and
Horace
imagined
,
and
the
Toscans
of
their
wise
Tages
,
high
Master
of
their
skill
in
Augury
.
And
this
answer
cuts
off
another
difficulty
,
urg'd
by
certain
Speculatists
,
that
,
because
,
in
some
rude
times
,
they
imagine
the
learned
were
few
,
and
therfore
subject
to
corruption
by
hopes
or
fears
,
they
might
more
easily
be
prevail'd
with
to
proclaim
a
fals
Tenet
in
that
Age
;
whence
,
this
claim
of
infallibility
would
remain
broken
:
But
the
former
answer
saves
it
;
for
since
neither
the
great
multitude
of
Instructors
,
nor
instructed
persons
can
meet
in
any
other
assembly
then
that
of
the
whole
and
open
World
,
all
possibility
of
corruption
is
evidently
avoided
.
THE
THIRD
ENCOUNTER
,
Solving
two
other
Objections
against
the
infallibility
of
Tradition
.
THe
fourth
opposition
denys
the
necessity
of
assigning
any
Age
wherein
an
errour
may
be
said
to
have
crept
in
;
because
(
say
they
)
an
errour
might
begin
first
in
one
Country
,
and
insensibly
steal
over
into
another
,
without
any
notice
taken
of
its
novelty
,
so
that
there
is
no
time
wherin
its
beginning
is
discoverable
:
For
proof
,
they
instance
in
some
errour
held
by
divers
Hereticks
in
divers
ages
;
and
tell
you
,
the
best
Historian
knows
who
was
first
mentioned
to
have
broacht
that
errour
:
wheras
perhaps
a
less
diligent
or
careless
Writer
may
cite
some
middle
or
late
Author
,
attributing
to
him
the
original
invention
of
that
opinion
.
To
this
we
reply
,
't
is
too
desperate
an
Answer
to
call
a
hundred
years
an
insensible
time
,
to
suppose
all
the
Pastors
stupify'd
,
and
the
Doctors
asleep
for
a
whole
century
together
.
At
least
,
let
us
ask
this
fair
question
,
Was
there
no
Doctor
or
Bishop
made
it
his
business
to
promote
that
new
opinion
within
a
hundred
years
?
If
you
say
,
no
;
how
could
an
innovation
of
any
considerable
importance
get
footing
which
had
no
eminent
patron
?
If
you
say
yes
;
see
whether
that
was
not
the
occasion
of
impugning
all
heresies
,
when
extraordinary
persons
divulged
them
:
I
,
but
you
'l
say
,
it
was
so
transcendent
a
Doctor
that
he
overtopt
all
.
Here
,
I
confess
my
weakness
:
for
if
some
sky-faln
Angel
,
indeed
,
should
come
,
with
tongue
and
pen
more
then
humane
,
I
doubt
not
but
he
might
perhaps
endanger
a
great
part
of
the
Church
:
but
,
if
we
make
our
comparison
only
betwixt
men
;
who
ever
had
the
like
reputation
in
the
Greek
Church
,
as
Origen
?
yet
he
was
condemned
by
the
same
Church
.
Who
was
more
eloquent
then
Eusebius
Caesariensis
?
more
cunning
then
Eusebius
Nicomediensis
?
more
subtle
then
Arius
?
Let
us
add
a
faction
so
powerful
,
as
to
make
ten
Councils
,
to
number
three
hundred
Bishops
;
yet
,
notwithstanding
all
this
,
the
Arians
were
condemned
.
The
Dragon
drew
but
a
third
part
of
the
Stars
;
and
the
Apostle
has
armd
us
,
even
against
the
treachery
of
Angels
;
charging
that
,
in
spight
of
them
,
we
cleave
fast
to
what
we
have
receiv'd
,
to
what
was
Preach'd
to
us
,
that
is
,
to
Tradition
:
For
rely
but
on
what
,
in
memory
of
our
own
age
,
the
Church
has
universally
held
,
and
deliver'd
,
as
from
Christ
,
and
no
subtlety
of
men
or
Angels
can
make
you
mistake
.
Yet
,
Let
it
be
supposed
,
some
unparallel'd
Brain
had
the
power
to
make
a
doctrin
universal
;
could
this
stand
with
the
still
way
of
creeping
in
insensibly
?
Is
not
this
position
,
that
a
Doctor
was
so
great
,
&
took
so
much
pains
to
divulge
his
opinion
,
wrote
so
many
Books
in
defence
of
it
,
that
he
overcame
all
opposers
,
and
at
last
made
it
universal
;
and
yet
all
this
while
the
new
doctrin
stole
in
unawares
,
the
Pastors
of
the
Church
never
dreaming
any
such
thing
:
is
not
this
as
very
a
Bull
as
to
say
,
an
Army
shot
off
all
their
Attillery
,
that
the
Enemy
might
not
discover
where
they
lay
?
or
to
do
,
as
is
reported
of
an
acquaintance
of
mine
,
who
being
in
good
company
,
to
ride
through
a
Town
,
where
he
was
afraid
to
be
taken
notice
of
,
at
his
entrance
set
spurs
to
his
horse
,
holding
his
Cane
straight
before
him
,
and
Trumpeted
Tararara
Tararara
the
whole
length
of
the
Town
?
Nevertheless
,
since
't
is
for
our
side
(
says
the
Zelot
)
't
is
an
invincible
demonstration
.
But
we
desire
leave
to
consider
one
point
farther
;
In
what
times
came
in
the
errours
,
our
Adversaries
so
loudly
complain
of
?
see
whether
they
be
not
those
ages
when
there
were
great
quarrels
about
innovations
encroaching
on
the
Church
,
and
multitudes
of
exceptions
taken
:
so
that
,
had
any
side
entertain'd
a
new
errour
,
not
common
to
both
parties
,
especially
if
the
novelties
were
any
way
notable
,
they
could
not
have
been
pass'd
over
without
mutual
contradictions
or
upbraidings
.
The
doctrines
therfore
which
in
those
times
pass'd
unreprehended
,
and
were
currantly
admitted
among
all
parties
,
as
being
common
to
them
all
,
without
question
were
not
Errata
,
sed
Tradita
.
Whence
,
certainly
it
must
needs
appear
a
manifest
folly
,
to
think
any
errour
could
run
through
the
Church
so
uncontrol'd
,
as
to
gain
,
without
the
least
sign
of
opposition
,
an
universality
:
and
much
like
the
story
,
that
the
great
Turk
,
with
an
Army
of
three
or
four
hundred
thousand
men
,
should
steal
upon
Germany
by
night
and
take
all
the
good
fellows
so
fast
asleep
that
not
a
man
should
escape
,
nor
so
much
as
a
Goos
gaggle
to
wake
the
drowsy
neighbours
,
and
,
having
thus
silently
run
over
the
Empire
,
should
pass
into
France
;
and
thence
into
Spain
,
and
still
catch
them
all
napping
without
the
least
notice
or
resistance
:
wherof
,
if
any
slow
and
dull
heart
should
doubt
,
as
seeming
indeed
somwhat
an
improbable
story
,
the
reporter
should
immediatly
prove
all
with
a
why
not
?
since
the
Greeks
had
surpriz'd
Troy
so
,
and
perhaps
some
other
great
Captain
one
single
Town
or
Garrison
.
Besides
,
if
we
venture
to
throw
away
a
little
faith
on
so
extravagant
a
fable
;
the
action
will
still
remain
unpossible
to
be
conceal'd
.
Who
shall
hinder
the
Conqueror
from
proclaiming
such
unparalleld
victories
,
to
applaud
himself
and
terrifie
the
rest
of
the
world
?
who
can
forbid
his
souldiers
to
Chronicle
their
own
valours
,
and
every-where
boast
such
un-heard
of
exploits
?
Certainly
,
were
there
no
Catholick
testimonies
of
these
late
unhappy
divisions
from
the
Church
,
yet
would
succeeding
ages
find
evidence
enough
(
as
to
the
matter
of
fact
)
even
in
the
writings
of
the
Reformers
themselvs
.
How
often
do
their
Books
insult
o're
the
blindness
of
their
Predecessors
,
and
triumph
in
the
man
of
God
Martin
Luther
,
and
the
quicker
light
Jo.
Calvin
,
as
first
discoverers
of
their
new-found
Gospel
?
can
we
think
it
possible
distracted
Europe
should
blot
out
of
her
memory
the
sad
effects
of
schism
and
heresy
,
before
the
tears
they
have
caus'd
be
wiped
from
her
eys
?
for
my
part
,
I
am
confident
our
once
happy
Island
will
never
forget
the
graceless
disorders
of
Henry
the
hights
unfortunate
intemperance
,
though
there
were
not
one
English
Catholick
left
in
the
world
,
to
remember
them
by
the
smart
he
endures
ever
since
.
Add
to
all
this
,
the
points
,
wherin
Protestants
accuse
us
,
are
the
most
palpably
absurd
positions
that
can
fall
into
a
Christians
head
;
as
,
making
Gods
of
Saints
or
Statues
,
which
were
the
dotages
of
the
basest
sort
of
Pagans
.
Nor
is
the
example
of
errours
often
sprung
and
often
quell'd
again
,
of
any
advantage
to
the
Opponent
.
For
our
question
concerns
opinions
remaining
till
this
day
,
and
by
himself
,
supposed
to
have
gaind
the
mastery
of
the
Church
,
and
never
fail'd
since
their
beginning
:
because
all
doctrins
,
which
appear
to
have
a
being
before
any
age
the
Adversary
can
name
,
are
thereby
evidently
proved
perpetual
Traditions
;
especially
when
the
Authors
were
such
as
lived
in
Communion
with
the
Catholik
Church
then
extant
,
and
remain'd
in
veneration
with
the
Church
succeeding
.
Methinks
also
since
the
opposer
maintains
it
was
more
then
a
whole
Age
in
working
it self
up
to
this
universality
,
if
the
errour
were
gross
,
it
must
without
doubt
have
been
a
long
time
in
one
Country
,
before
it
passed
into
another
;
else
we
shall
scarce
find
a
reason
why
it
became
not
general
in
a
shorter
period
of
years
;
and
so
it
would
easily
appear
,
until
such
an
age
that
new
doctrin
was
never
heard
of
:
and
in
every
Country
the
beginnings
would
be
mentioned
by
the
Historians
and
other
writers
:
as
,
who
came
out
of
Greece
into
France
to
plant
Images
,
who
first
introduced
the
Priests
power
of
absolution
,
who
invented
the
doctrine
of
preferring
the
judgment
of
the
Church
before
our
own
private
interpretation
of
Scripture
;
all
which
we
see
exactly
perform'd
against
every
considerable
Heresy
,
a
minute
and
punctual
account
being
stil
upon
Record
,
who
were
the
original
contrivers
,
who
the
principal
abettors
,
where
they
found
patronage
,
where
opposition
,
How
long
they
lived
,
and
when
they
died
.
To
evade
this
reason
,
is
fram'd
the
next
crimination
,
by
saying
what
is
answer'd
has
its
probability
,
if
the
errours
laid
to
our
charge
were
contrary
to
Christian
doctrine
:
But
they
only
pretend
to
accuse
us
of
superfaetations
,
or
false
and
defective
additions
to
the
Faith
first
planted
;
which
excrescencies
,
only
,
the
Reformers
seek
to
take
away
.
And
,
though
it
be
manifest
,
when
they
come
to
charge
us
in
particular
,
they
instance
in
doctrines
substantially
opposite
to
the
Faith
of
Christ
,
as
Superstition
and
Idolatry
,
could
their
calumnies
be
justify'd
against
us
:
yet
,
because
this
objection
civilly
renounces
such
harsh
and
uncharitable
language
,
let
us
see
what
may
be
intended
by
Superfaetations
.
Either
the
disliked
additions
are
of
truths
,
or
of
falsities
.
If
,
of
truths
,
we
expect
they
would
demonstrate
who
has
forbidden
us
to
learn
and
advance
our
knowledg
in
Christian
Religion
,
or
matters
belonging
to
it
.
Did
God
give
his
Law
to
Beasts
,
that
have
no
discourse
nor
capacity
,
by
joyning
two
revealed
truths
to
arrive
at
the
discovery
of
a
third
?
Again
,
where
is
it
prohibited
for
the
Doctour
and
Preacher
to
know
more
then
the
Ideot
and
old
wife
?
What
fault
then
can
even
the
proud
and
peevish
humour
of
this
age
find
in
this
point
?
If
Hereticks
will
raise
dust
,
and
obscure
the
clearest
articles
of
Christian
faith
,
and
that
so
maliciously
,
as
without
setling
some
further
explication
,
the
people
are
in
danger
of
being
perverted
:
is
it
a
sin
to
establish
such
defences
and
Ramparts
against
encroaching
errours
?
If
the
addition
be
of
falsities
;
let
us
examin
how
the
Opposer
knows
they
are
false
?
If
he
reply
,
because
they
are
contrary
to
clear
Scripture
:
then
they
are
also
contrary
to
that
Faith
which
deliver'd
Scripture
to
be
true
.
If
the
points
be
not
against
Scripture
;
either
they
crosse
some
known
Article
of
Faith
,
or
only
the
Principles
of
naturall
reason
.
If
they
be
purely
objects
of
natural
reason
(
though
truths
)
they
belong
not
so
to
Religion
,
as
to
be
accounted
Articles
of
Faith
:
if
they
contradict
some
other
fore-taught
Article
,
then
the
Argument
before
explicated
(
concerning
the
infallibility
of
Tradition
,
and
the
creeping
in
of
Errours
against
it
)
returns
to
its
force
.
If
neither
of
these
,
why
are
they
false
,
or
upon
what
grounds
condemned
?
But
peradventure
he
excepts
not
against
the
Truths
,
but
the
obligation
to
believe
and
profess
them
.
Admitting
then
the
additional
points
to
be
,
in
themselvs
,
true
;
why
will
not
the
Opposer
assent
to
them
?
has
he
a
demonstration
against
them
?
No
,
for
then
they
could
not
be
true
.
Has
he
such
Arguments
,
that
nothing
opposite
is
equivalent
to
their
eminent
credibility
?
No
;
for
,
setting
aside
demonstration
,
no
argument
can
be
comparable
to
the
Churches
Authority
.
The
reason
therfore
,
if
the
inward
thoughts
be
faithfully
sifted
,
will
at
length
appeare
no
other
,
then
the
preferring
his
own
Opinion
before
the
judgement
of
the
Church
:
which
being
the
effect
of
an
obstinate
and
malepert
pride
,
makes
no
legitimate
excuse
for
not
believing
.
THE
FOURTH
ENCOUNTER
.
That
unlearned
Catholiks
rely
upon
the
infallibility
of
Tradition
.
THe
next
exception
is
of
main
importance
;
for
it
undermines
the
demonstration
at
the
very
root
,
denying
that
the
Church
of
Rome
relys
on
Tradition
:
and
having
divided
the
believers
into
learned
and
unlearned
,
first
undertakes
to
prove
the
unlearn'd
not
to
be
grounded
on
Tradition
;
at
least
,
not
for
their
whole
Faith.
For
,
if
a
question
arise
never
thought
on
before
,
and
once
a
Council
determine
the
Controversie
,
that
decree
is
accepted
,
as
if
it
had
come
from
Christ
by
Tradition
;
and
all
professe
a
readiness
to
obey
,
and
therfore
are
like
to
perform
their
word
,
if
occasion
be
offerd
.
Besides
,
in
Catechisms
and
instructions
,
the
Common-people
are
not
taught
,
that
the
doctrine
comes
handed
down
to
them
from
the
Apostles
.
In
Sermons
,
we
see
,
when
any
proposition
of
difficulty
or
concernment
is
treated
,
proofs
are
alleag'd
out
of
Scripture
and
ancient
Fathers
:
a
practise
even
the
fathers
themselvs
continually
observe
,
who
,
having
propos'd
a
point
,
are
ready
to
adde
,
it
is
not
they
alone
that
teach
this
doctrin
,
but
the
Apostles
or
Christ
,
or
some
renouned
Father
;
never
mentioning
Tradition
,
unlesse
to
oppose
or
disable
it
,
when
some
Hereticks
have
laid
claim
to
it
,
as
the
Quartadecimans
,
Chyliasts
,
Communicants
of
Infants
,
and
the
like
.
The
charge
I
confess
is
fierce
;
let
us
see
what
powder
it
bears
,
what
shot
.
We
agree
,
the
Church
comprehends
both
learned
and
unlearned
,
and
so
are
bound
to
maintain
that
both
sorts
rely
on
Tradition
.
As
for
the
first
objection
then
,
concerning
the
readiness
to
embrace
a
Councils
definition
,
with
the
same
assent
,
as
if
the
truth
were
descended
by
Tradition
;
I
can
either
and
indifferently
grant
or
deny
it
:
Since
,
if
I
please
to
grant
it
,
I
have
this
secure
retreat
,
that
a
conditional
proposition
has
no
force
,
unless
the
condition
be
possible
:
and
for
the
possibility
of
the
condition
,
I
distinguish
the
subject
;
which
may
be
matter
of
Practice
and
Obedience
,
or
a
speculative
proposition
.
Of
the
first
I
can
allow
the
assent
to
be
the
same
;
that
is
,
an
equal
willingness
to
observe
it
:
Of
the
second
,
I
deny
it
ever
was
or
can
be
,
that
a
Council
should
define
a
question
otherwise
then
by
Tradition
;
Therefore
,
to
rely
on
the
Councils
definition
taks
not
away
,
but
confirms
the
relying
on
Tradition
.
This
,
if
need
were
,
I
could
easily
justifie
,
by
the
expresse
proceedings
of
all
the
principal
Councils
.
Thus
the
condition
having
never
been
put
,
nor
supposed
ever
will
be
,
all
this
Argument
rests
solely
on
the
Objectors
credit
,
and
is
with
as
much
ease
rejected
as
it
was
proposed
.
Now
should
I
chuse
(
according
to
my
above
reserv'd
liberty
)
to
deny
such
equality
of
assent
;
the
Opponent
has
offerd
no
proof
,
and
so
the
quarrel
is
ended
:
for
though
I
could
produce
instances
to
the
contrary
,
I
think
it
not
fit
to
multiply
questions
when
the
argument
can
be
solved
with
a
simple
denial
.
But
how
the
Opponent
can
justify
the
second
branch
of
his
exception
,
that
in
Catechisms
this
doctrin
is
not
taught
,
I
am
wholly
ignorant
.
As
far
as
my
memory
will
serve
me
,
I
never
heard
the
Creed
explicated
,
but
,
when
the
Catechist
came
to
the
Article
of
the
Catholick
Church
,
he
told
them
how
Catholick
signify'd
an
universality
of
place
and
time
;
and
that
,
for
this
title
of
Catholick
,
we
were
to
rely
on
her
testimony
.
Likewise
,
in
the
word
Apostolick
,
he
noted
that
the
Apostles
were
the
founders
of
the
Church
,
and
her
doctrin
theirs
,
as
being
first
receiv'd
from
them
and
conserv'd
by
the
Church
ever
since
;
and
that
for
this
reason
we
were
to
believe
her
Authority
.
Thus
you
see
,
that
famous
phrase
of
the
Colliers
faith
is
built
on
this
very
principle
we
maintain
.
True
it
is
,
Catechists
do
not
ordinarily
descend
to
so
minute
particularities
,
as
to
tel
ignorant
people
whether
any
position
may
be
exempt
from
this
general
Law
:
But
then
we
also
know
the
rule
,
Qui
nihil
excipit
,
omnia
includit
.
Sermons
(
upon
which
the
third
instance
is
grounded
)
are
of
another
nature
;
their
intention
being
,
not
so
much
literally
to
teach
the
Articles
of
Christian
doctrin
,
as
to
perswade
and
make
what
is
already
believ'd
sink
into
the
Auditory
,
with
a
kind
of
willingness
&
easiness
,
that
their
faith
be
quickned
into
a
principle
of
action
to
govern
their
lives
,
the
principal
end
perhaps
for
which
the
Scripture
was
deliver'd
and
recommended
to
us
.
Therfore
,
neither
the
common
practice
,
nor
proper
design
or
use
of
Sermons
reaches
home
,
to
make
us
understand
on
what
grounds
the
hearts
of
Catholicks
rely
;
who
after
all
disputations
,
retire
themselvs
to
this
safe
guard
,
To
believe
what
the
Catholik
Church
teaches
;
as
none
can
be
ignorant
that
has
had
the
least
convers
with
such
Catholiks
as
profess
not
themselvs
Divines
.
For
the
last
period
of
this
objection
,
where
the
Fathers
are
brought
in
to
cry
out
against
Tradition
,
and
Hereticks
made
the
sole
pretenders
to
that
title
:
't
is
a
bare
assertion
,
without
so
much
as
a
thin
rag
of
proof
to
cover
it
;
of
which
,
I
believe
,
hereafter
,
we
shall
have
particular
occasion
to
discourse
more
largely
.
Thus
cannot
all
the
diligence
I
am
able
to
use
find
any
ground
of
difficulty
in
the
belief
of
the
unlearned
,
but
that
assuredly
their
faith
is
establisht
on
Tradition
,
if
they
rely
on
the
Church
as
it
is
Catholick
and
Apostolick
;
which
all
profess
,
from
the
gray
hair
to
him
that
but
now
begins
to
lisp
his
Creed
.
THE
FIFTH
ENCOUNTER
That
Catholick
Divines
rely
on
the
same
infallibility
of
Tradition
.
T
is
time
now
to
come
to
the
second
part
,
and
see
what
is
objected
against
the
learneder
sort
and
the
long
Robe's
Resolution
of
their
faith
into
Tradition
:
And
first
is
brought
on
the
stage
a
couple
of
great
Cardinals
,
Perron
and
Bellarmin
;
the
former
saying
,
out
of
St.
Austin
,
that
the
Trinity
,
Freewill
,
Penance
,
and
the
Church
were
never
exactly
disputed
,
before
the
Arians
,
Novatians
,
Pelagians
and
Donatists
:
Whence
is
infer'd
that
,
as
more
was
disputed
,
so
more
was
concluded
;
therfore
more
known
,
and
consequently
not
all
deriv'd
by
Tradition
.
But
if
we
should
answer
,
that
disputing
,
betwixt
Catholicks
and
Hereticks
,
is
,
on
the
Catholick
part
,
no
other
then
proving
and
defending
those
points
which
were
deriv'd
by
Tradition
,
and
found
in
Christian
action
and
behaviour
,
this
argument
were
cut
up
by
the
roots
,
and
all
pretence
and
colour
of
it
taken
away
:
Which
is
the
very
truth
of
the
business
:
this
being
inseparably
the
difference
betwixt
Heresy
and
Catholicism
,
that
when
those
perverse
novelties
first
peep
out
of
their
dark
grots
,
the
Catholick
Religion
securely
possesses
the
World
;
and
upon
such
opposition
is
at
first
surpriz'd
,
and
the
Divines
,
perhaps
,
put
to
cast
about
for
plausible
defences
and
grounds
to
satisfy
unstable
heads
,
who
easily
conceit
themselvs
wiser
then
their
forefathers
,
and
scorn
authority
,
unless
reason
proportion'd
to
their
capacity
or
humour
marshal
it
in
.
Nevertheless
,
because
disputing
cannot
chuse
but
bring
to
light
some
deductions
,
consequent
to
the
first
&
principally-defended
Position
;
I
shall
not
deny
the
Church
may
come
to
know
somwhat
,
which
haply
before
she
never
reflected
on
.
But
then
those
new
truths
belong
to
the
science
we
call
Theology
,
not
to
Faith
;
and
,
even
for
those
,
the
Church
rely's
on
Tradition
,
as
far
as
they
themselvs
emerge
from
doctrins
deliver'd
by
Tradition
:
so
that
the
truth
attested
by
the
learned
Cardinal
out
of
St.
Austin
,
is
,
that
,
by
much
canvasing
,
more
cleer
proofs
and
answers
are
discovered
,
or
more
ample
Theological
science
concerning
such
mysteries
,
acquir'd
.
Bellarmin
is
brought
in
excusing
Pope
Iohn
22.
from
being
an
Heretick
,
though
he
held
no
souls
were
admitted
to
the
vision
of
God
,
before
the
day
of
Judgment
;
because
the
Church
had
not
as
yet
defin'd
any
thing
concerning
it
:
I
confess
,
many
more
might
be
produc'd
deprehended
in
the
like
actions
;
and
,
before
all
,
St.
Austin
excusing
St.
Cyprian
on
the
same
score
.
Now
,
to
draw
a
conclusion
from
hence
,
this
is
to
be
added
,
that
surely
if
there
had
been
a
Tradition
,
neither
the
Pope
nor
St.
Cyprian
could
be
ignorant
of
it
,
and
therfore
not
excusable
upon
that
account
.
But
,
in
truth
,
I
wonder
this
point
is
no
harder
press'd
;
for
,
if
any
would
take
pains
and
look
into
our
Schoolmen
,
they
might
find
very
many
of
them
maintain
,
that
Tradition
is
necessary
only
for
some
points
not
clearly
express'd
in
Scripture
:
whence
it
seems
to
follow
they
build
not
the
whole
body
of
their
Faith
upon
Tradition
.
For
satisfaction
of
this
difficulty
,
I
must
note
,
there
is
a
vast
difference
betwixt
relying
on
Tradition
,
and
saying
or
thinking
we
do
so
.
The
Platonists
and
Peripateticks
are
divided
about
the
manner
of
vision
;
Aristotle
teaching
,
that
the
object
works
upon
the
eye
;
Plato
,
that
the
eye
sends
out
a
line
of
Spirits
or
rays
to
the
object
:
Yet
nothing
were
more
ridiculous
then
to
affirm
,
the
Platonists
saw
in
one
fashion
,
the
Peripateticks
in
another
.
Some
(
as
I
fear
may
be
experienc'd
in
too
many
of
our
modern
Scepticks
)
are
of
this
desperate
and
unreasonable
opinion
,
that
we
have
no
maxims
evident
by
Nature
,
but
contradictories
may
be
true
at
once
;
the
rest
of
Philosophers
think
otherwise
:
yet
we
see
,
in
all
natural
and
civil
actions
,
both
sides
proceed
,
as
if
those
maxims
were
evident
and
irresistable
.
So
likwise
,
there
is
a
wide
distance
betwixt
these
two
questions
what
a
man
relys
on
for
his
assent
of
Faith
,
&
what
he
says
or
thinks
he
relys
on
.
Look
but
among
the
Protestants
or
other
Sectaries
,
they
are
al
taught
to
answer
,
they
rest
wholly
on
the
Bible
,
the
Bible
,
for
their
Faith
;
but
nine
parts
of
ten
seek
no
farther
then
the
Commands
of
their
own
Church
:
that
is
,
all
those
who
either
cannot
read
or
make
it
not
their
study
to
be
cunning
in
the
Scriptures
,
or
have
so
much
modesty
as
to
know
themselvs
unable
to
resolve
those
many
intricate
controverted
points
by
the
bare
letter
of
the
Text
;
who
,
perhaps
are
not
the
less
numerous
,
but
certainly
the
more
excusable
part
of
Protestants
.
Whence
,
farther
,
it
is
clear
that
;
to
ask
on
what
a
private
person
grounds
his
belief
,
and
on
what
,
the
Church
?
is
yet
a
more
different
question
;
especially
,
if
you
enquire
into
what
he
thinks
the
Church
resolvs
her
faith
.
For
,
supposing
the
Church
,
as
to
some
verity
,
should
rely
on
Scripture
or
Councils
;
a
Divine
may
know
the
Church
holds
such
a
position
,
and
yet
(
though
of
a
just
size
of
learning
)
not
know
,
or
,
at
least
,
not
remember
on
what
ground
she
maintains
it
:
and
in
that
case
,
no
doubt
but
his
faith
stands
on
the
same
foundation
with
that
of
the
Church
;
yet
he
cannot
,
perhaps
,
suddenly
tel
,
whether
it
be
resolved
into
Scripture
or
Councils
.
To
conclude
therfore
this
demand
,
whether
Bellarmin
himself
rely'd
on
Tradition
,
for
all
points
?
has
not
the
least
resemblance
with
this
other
,
whether
he
thought
the
Church
did
so
?
And
,
to
come
yet
closer
to
the
question
;
't
is
evident
,
every
believer
,
under
that
notion
,
as
a
believer
,
is
unlearned
and
ignorant
:
For
,
as
such
,
he
rests
upon
his
teacher
,
who
in
our
present
case
is
,
undoubtedly
,
the
Church
as
Catholick
and
Apostolick
;
so
far
,
therfore
,
the
Collier
and
Bellarmin
depend
on
the
same
Authority
.
As
for
the
other
part
of
the
interrogatory
,
on
what
he
thinks
the
Church
rely's
for
her
doctrin
?
it
may
be
enquir'd
either
in
common
or
particular
.
In
common
(
relating
generally
to
the
body
and
substance
of
Catholick
doctrin
,
)
there
is
no
doubt
,
among
Catholicks
,
but
their
reliance
is
upon
Tradition
,
this
being
the
main
profession
of
great
and
smal
,
learned
and
unlearned
,
that
Christian
Religion
is
and
has
been
continued
in
our
Church
,
since
the
days
of
our
Saviour
,
the
very
same
faith
the
Apostles
taught
all
Nations
,
and
upon
that
score
,
they
receive
it
:
Speaking
thus
therfore
,
no
Catholick
makes
any
scruple
but
Religion
comes
to
him
by
Tradition
.
There
remains
now
,
only
,
what
learned
men
think
,
concerning
the
ground
wheron
the
Church
rely's
,
in
some
particular
cases
:
which
we
have
already
shewn
concerns
not
their
private
belief
,
as
't
is
the
foundation
of
their
spiritual
life
;
for
,
so
,
they
rely
on
the
Church
,
and
what
the
Church
rely's
on
:
and
by
consequence
,
it
will
prove
but
a
matter
of
opinion
in
an
unnecessary
question
belonging
purely
to
Theology
,
not
Faith
,
whatever
is
said
in
it
.
Whence
Divines
in
this
may
vary
without
any
prejudice
to
the
Church
or
salvation
,
either
in
private
or
in
order
to
Government
;
seeing
the
main
foundation
is
surely
establisht
,
that
every
believer
,
as
such
,
rely's
on
the
Church
immediatly
.
This
difficulty
therfore
is
so
far
resolv'd
,
that
it
little
imports
what
opinion
Bellarmin
or
any
other
private
Doctor
holds
in
the
point
:
since
it
follows
not
that
the
Church
,
or
any
particular
member
therof
,
rely's
on
such
a
ground
;
no
not
Bellarmin
himself
,
though
he
conceive
,
in
some
points
,
the
Church
rely's
on
Scripture
or
Councils
.
But
,
since
St.
Austin
marches
in
the
head
of
this
Troop
for
defence
of
St.
Cyprian
,
let
us
proceed
with
more
diligence
and
respect
in
reconciling
the
difficulty
.
We
are
to
remember
,
't
is
a
different
question
,
to
ask
Whether
an
opinion
be
Heresy
?
and
,
Whether
the
Maintainer
be
an
Heretick
?
the
opinion
becomes
heretical
by
being
against
Tradition
,
without
circumstances
;
but
the
Person
is
not
an
Heretick
,
unless
he
knows
there
is
such
a
Tradition
.
Now
,
St.
Cyprians
case
was
about
a
doctrin
included
in
a
practice
,
which
,
he
saw
well
,
was
the
custome
of
the
African
,
but
knew
not
to
be
so
of
the
universal
Church
,
till
some
congregation
of
the
whole
Christian
World
had
made
it
evident
.
And
herein
consists
the
excuse
St.
Austin
alledges
for
St.
Cyprian
;
't
is
true
,
I
have
no
assurance
this
Apology
can
be
alledged
for
John
22.
but
another
perhaps
may
,
that
the
multitude
of
Fathers
(
which
he
conceiv'd
to
be
on
his
side
)
might
perswade
him
,
the
opposite
opinion
could
not
be
a
constant
Tradition
.
There
remains
only
Bellarmins
excuse
to
be
justify'd
,
which
is
not
of
so
great
moment
:
Divines
helping
themselvs
by
the
way
that
occurrs
best
to
them
,
and
missing
in
such
reasons
,
without
any
scandal
to
their
neighbours
.
One
of
these
two
solutions
will
generally
satisfie
all
such
objections
as
are
drawn
from
some
fathers
mistakes
against
the
common
Faith.
For
nothing
can
be
more
certain
,
then
,
if
any
Father
had
known
the
doctrin
,
contrary
to
his
errour
,
to
have
been
universally
taught
in
the
Catholik
Church
,
by
a
derivation
from
their
ancestors
,
beyond
the
memory
of
any
beginning
,
he
would
readily
without
dispute
have
submitted
to
such
an
Authority
,
and
so
much
the
sooner
,
as
he
being
neerer
the
Fountain
,
could
less
doubt
that
the
stream
,
of
which
he
saw
no
other
rise
,
reach'd
home
to
the
Spring-head
.
This
therfore
is
evident
,
that
whoever
erred
,
knew
nothing
of
such
a
Tradition
,
whencesoe're
that
ignorance
took
its
root
:
the
severall
causes
of
which
depend
upon
the
several
cases
of
their
mistakes
,
here
not
pressed
,
and
therfore
not
examin'd
.
THE
SIXTH
ENCOUNTER
,
Disabling
three
other
Arguments
brought
against
Tradition
.
THe
seventh
objection
pretends
,
not
only
different
,
but
opposite
Traditions
might
be
deriv'd
from
the
Apostles
.
And
this
they
support
with
these
two
crutches
:
one
consists
in
a
demurrer
,
that
the
contrary
is
not
proved
:
the
other
in
an
Instance
,
that
it
plainly
hapned
so
in
the
case
of
the
Quartadecimani
,
who
inherited
from
St.
John
a
certain
custom
,
which
was
condemned
by
a
practice
deriv'd
from
some
other
Apostles
.
But
the
weaknesse
of
this
objection
appears
by
its
very
proposal
:
For
,
since
all
Catholicks
,
when
they
speak
of
Tradition
deliberately
and
exactly
,
define
it
to
be
a
Doctrine
universally
taught
by
the
Apostles
,
we
may
safely
conclude
,
where
two
Apostles
teach
differently
,
neither
is
Tradition
:
And
that
this
word
,
universally
,
may
not
seem
,
by
slight
of
hand
,
cog'd
into
the
definition
,
on
purpose
to
take
away
this
objection
;
the
necessity
of
it
is
evident
:
because
,
all
that
weare
the
name
of
Christian
unanimously
agreeing
that
,
in
point
of
truth
,
one
Apostle
could
not
contradict
another
;
wherever
two
such
Traditions
are
possible
to
be
found
,
it
absolutely
follows
,
no
point
of
truth
is
engaged
:
An
inference
expresly
verified
in
the
example
of
the
Quartadecimans
;
their
contention
being
meerly
about
a
Ceremony
,
not
an
Article
of
Faith.
Wherfore
,
only
indifferent
and
unnecessary
practises
are
subjects
of
such
a
double
Tradition
:
and
,
by
consequence
,
such
Traditions
are
not
of
Christian
beliefe
,
or
concerning
matters
,
here
,
in
controversy
;
this
very
definition
rather
directly
excluding
them
.
The
eighth
Argument
seems
to
take
its
rise
from
our
own
confessions
;
telling
us
,
We
acknowledge
some
points
of
Faith
to
have
come
in
later
then
others
,
and
give
the
cause
of
it
,
that
the
Tradition
(
whereon
such
points
rely
)
was
,
at
the
beginning
,
a
particular
one
,
but
so
that
yet
at
the
time
when
it
became
universal
,
it
had
a
testimony
even
beyond
exception
,
by
which
it
gain'd
such
a
general
acknowledgment
.
The
example
of
this
is
in
certain
Books
of
Scripture
,
as
the
Epistle
to
the
Hebrews
,
and
the
Apocalyps
;
whereof
,
in
St.
Jerom's
time
,
the
Greek
Churches
refus'd
the
one
,
and
the
Latin
the
other
;
yet
now
both
have
prevaild
into
an
universal
reception
.
To
which
I
return
this
clear
answer
:
't
is
the
nature
of
things
acted
,
(
that
depend
on
Physical
and
mutable
causes
,
)
to
have
divers
degrees
in
divers
parts
,
according
to
the
unequall
working
of
the
Causes
:
and
so
,
Christ
having
deliver'd
,
by
the
hands
of
his
Apostles
,
two
things
to
his
Church
,
his
Doctrin
,
as
the
necessary
and
substantial
aliment
thereof
,
and
his
Scriptures
,
ad
abundantiam
;
it
was
convenient
,
the
strength
of
Tradition
,
for
one
,
should
far
exceed
its
strength
for
the
other
;
yet
so
,
that
even
the
weaker
should
not
fail
to
be
assured
and
certain
.
Upon
this
reason
,
the
Doctrin
was
deliver'd
to
all
the
Apostles
,
and
by
them
to
the
whol
community
of
Christians
:
the
Scriptures
,
to
some
particular
person
or
Church
,
(
yet
such
whose
credit
was
untainted
)
and
from
them
,
by
degrees
,
to
be
spread
through
the
whol
Church
,
and
communicated
to
the
Pastors
,
in
the
Books
themselvs
;
to
the
people
,
by
their
Pastors
reading
and
explications
.
For
,
who
does
not
know
,
before
Printing
was
invented
,
the
Bible
was
not
every
mans
money
?
Whence
it
appears
,
Scriptures
are
derived
to
us
by
a
lower
degree
of
Tradition
,
then
that
of
Catholik
doctrin
;
and
consequently
our
Faith
and
acceptance
due
to
them
is
not
of
so
high
a
nature
as
what
we
are
bound
to
in
respect
of
doctrin
.
For
the
sense
of
Scripture
is
to
be
judged
by
the
doctrin
:
as
the
Church
and
custom
of
Antiquity
teaches
us
:
alwaies
commanding
and
practising
,
that
no
man
exercise
his
wits
in
interpreting
the
holy
Scripture
against
the
receiv'd
Faith
of
the
Church
;
as
,
in
all
matters
of
science
,
they
who
are
Masters
in
the
Art
,
judge
the
text
of
Books
written
upon
such
subjects
by
their
unwritten
skil
and
practical
experience
.
And
here
I
would
willingly
ask
,
what
such
Protestants
as
object
this
to
us
,
can
answer
for
themselvs
?
since
they
directly
professe
not
to
know
Scripture
by
the
Spirit
,
and
therfore
must
necessarily
rely
on
Tradition
;
especially
those
who
take
for
their
rule
to
accept
only
such
Books
for
Canonical
,
as
were
never
doubted
of
:
for
they
cannot
deny
,
but
the
Scriptures
were
receiv'd
in
one
Church
before
another
;
as
the
Epistles
of
St.
Paul
,
St.
John
,
or
St.
Marks
Gospel
,
&c.
and
how
do
they
admit
the
Apocalyps
,
so
long
refused
by
the
Greek
Churches
,
whom
they
use
to
prefer
before
the
Latin
?
But
they
presse
us
farther
;
that
,
if
a
particular
Tradition
became
universal
,
this
depended
on
the
Logick
of
those
Ages
,
to
discern
what
testimony
was
beyond
exception
.
I
demand
what
signifies
Logick
?
do
they
mean
common
sense
,
sufficient
to
know
three
and
four
make
seven
;
or
wit
enough
to
comprehend
and
manage
with
a
just
degree
of
discretion
,
the
ordinary
occurrences
in
humane
actions
?
If
they
do
;
I
must
confess
it
depends
on
Logick
:
For
I
cannot
think
God
Almighty
deliver'd
the
Scriptures
to
Apes
or
Elephants
,
who
have
a
meer
imitation
of
reason
in
their
outward
carriage
;
but
to
Men
,
that
have
truly
understanding
,
and
a
capacity
of
evidence
within
their
Souls
.
But
,
if
they
take
Logick
for
an
ability
to
discourse
beyond
the
reach
of
ordinary
prudence
,
and
that
human
evidence
which
governs
our
lives
;
I
see
no
occasion
of
expecting
any
such
Logick
in
our
present
question
.
The
ninth
attempt
consists
in
a
diligent
survey
of
our
Fortifications
,
to
spy
out
some
breach
,
or
weaker
place
,
by
which
errour
may
creep
into
the
Church
.
This
I
cannot
call
an
Argument
;
for
none
are
so
unwise
as
to
make
such
a
consequence
:
It
may
be
,
therfore
't
is
;
unlesse
they
bring
strong
proof
of
this
necessity
in
some
particular
instance
,
that
may
shew
it
to
be
an
exception
from
the
common
maxim
,
à
posse
ad
esse
non
valet
consequentia
:
And
yet
,
in
this
discourse
,
I
find
not
so
much
as
the
very
posse
,
which
I
thus
declare
.
If
any
should
deny
that
George
could
leap
over
Pauls-steeple
;
and
a
quaint
Oratour
(
to
maintain
the
affirmative
)
should
largely
discourse
,
how
the
rise
of
the
last
footing
,
the
help
of
a
good
staffe
,
the
cast
of
his
body
,
and
many
such
circumstances
give
advantage
to
the
leap
;
but
never
think
of
comparing
these
with
the
height
of
the
Steeple
:
no
sensible
person
would
say
,
he
had
proved
the
possibility
of
performing
such
a
wild
and
extravagant
enterprize
.
So
,
he
that
discourses
at
large
,
how
errours
use
to
slide
into
mans
life
,
without
comparing
the
power
of
the
causes
of
errour
to
the
strength
of
resisting
,
which
consists
in
this
principle
,
Nothing
is
to
be
admitted
,
but
what
descends
by
Tradition
;
as
also
,
without
considering
the
heat
and
zeal
stil
preserv'd
alive
in
the
Churches
bowels
from
the
great
fire
of
Pentecost
:
says
no
more
towards
proving
an
errour
's
overrunning
the
Church
,
then
the
Oratour
we
exemplified
,
for
Georges
leaping
over
the
Steeple
.
Wherfore
this
attempt
is
so
far
from
the
business
,
it
deservs
not
the
honour
of
being
accounted
an
Argument
.
Yet
,
because
we
compar'd
the
propagation
of
the
Catholique
Faith
,
to
the
perpetuation
of
Human
kind
,
let
us
propose
the
like
discours
against
it
:
and
say
,
that
in
Affrick
or
the
Land
of
Senega
,
there
are
under
earth
,
great
mines
of
Arsnick
:
Whereof
one
may
at
some
time
or
other
,
vapour
a
contagious
smoak
,
which
,
encountring
with
a
strong
wind
from
the
South
,
may
breed
so
great
a
Plague
in
all
the
North
Countries
,
that
none
can
escape
it
;
and
hereupon
presently
conclude
,
that
all
,
on
this
side
the
Line
,
are
quite
dead
,
and
those
who
seem
to
live
and
discourse
are
but
phantasms
and
have
nothing
of
real
in
them
:
though
I
believe
the
instances
(
brought
in
,
for
declaration
of
so
groundless
a
conceit
)
may
seem
better
to
deserve
that
name
.
THE
SEVENTH
ENCOUNTER
.
Answering
the
Greeks
and
some
Divines
,
who
object
new
Beliefs
to
the
Catholick
Church
.
THe
first
is
of
the
Greeks
;
Hieremie
Nilus
and
Barlaam
,
who
profess
to
stand
to
Tradition
and
the
first
seaven
General
Councils
,
and
can
be
no
way
disprov'd
,
say's
the
objector
,
unless
by
what
shall
be
as
forcible
against
the
Catholick
cause
.
But
truly
,
this
instance
is
so
lame
,
it
needs
a
new
making
,
before
it
be
answered
:
For
the
Author
expresses
not
in
what
points
of
difference
betwixt
us
and
them
,
he
intends
to
urge
it
.
If
,
about
shavings
or
fastings
and
the
like
;
we
shal
have
no
quarrel
against
him
;
if
about
the
Procession
of
the
holy
Ghost
,
I
doubt
he
will
find
himself
entangled
in
an
equivocation
,
betwixt
the
matter
and
manner
of
that
mystery
.
However
,
that
all
arguments
against
them
will
serve
against
us
,
is
but
the
Authors
liberal
addition
,
without
any
proof
or
means
to
guess
at
it
.
That
they
accuse
us
,
to
corrupt
Tradition
by
sowing
tares
among
it
,
has
two
parts
;
one
justify's
my
plea
,
that
we
rely
on
Tradition
,
since
they
charge
us
with
endeavouring
to
corrupt
,
not
disclaim
it
:
the
other
,
that
we
do
indeed
corrupt
it
,
is
only
said
not
proved
;
and
farther
shews
that
the
plea
of
the
Greeks
is
non-Tradition
;
alleadging
only
this
,
that
their
Fathers
do
not
deliver
the
doctrin
of
the
procession
of
the
Holy
Ghost
,
not
that
they
say
the
contrary
;
which
clearly
demonstrates
,
there
are
no
opposite
Traditions
between
them
and
us
.
As
little
force
has
the
Note
cited
out
of
Tertullian
,
to
prove
that
he
thought
more
was
to
be
believ'd
,
then
what
was
drawn
from
antiquity
;
because
he
was
content
private
men
might
begin
good
customs
in
their
own
houses
:
For
sure
he
could
not
believe
,
that
omnis
fidelis
could
constituere
for
the
whole
Church
,
or
even
for
his
neighbours
house
.
So
that
we
need
a
great
deal
of
Logick
to
draw
from
this
remark
,
the
creeping
of
an
errour
into
the
Church
:
not
a
word
being
so
much
as
intimated
,
that
this
good
custom
should
be
against
what
was
already
receiv'd
;
which
had
been
enough
to
make
it
rejected
,
and
not
comprehended
,
in
Tertullians
known
judgment
.
There
is
another
instance
,
strongly
urg'd
and
largly
dilated
;
but
,
if
I
guess
right
,
of
so
much
less
credit
,
the
more
't
is
opened
.
It
is
out
of
a
history
by
one
Wadding
,
an
Irish
man
,
concerning
two
Treaties
of
two
Kings
of
Spain
with
two
Popes
,
to
tear
from
them
a
definition
for
the
Immaculateness
of
our
Ladies
Conception
.
(
I
follow
an
Authors
words
who
has
read
the
book
,
and
it
seems
found
a
great
violence
in
the
carriage
of
the
business
,
which
made
him
express
it
,
by
the
word
tearing
.
)
Who
this
Wadding
is
I
know
not
,
for
I
have
heard
of
more
then
one
;
but
whether
this
be
any
of
them
,
I
am
totally
ignorant
,
having
never
seen
the
Book
nor
any
other
signs
by
which
to
discover
the
Author
.
Out
of
this
Book
they
collect
three
arguments
:
One
from
Waddings
testimony
;
another
from
the
State
of
the
question
he
handles
:
a
third
,
from
his
practice
,
joyntly
with
the
practice
of
divers
others
of
the
same
degree
.
For
the
first
,
I
am
desirous
notice
should
be
taken
of
the
Authors
condition
;
When
he
wrote
this
book
,
he
was
Secretary
to
the
Bishop
of
Carthagena
,
and
He
his
Kings
Ambassador
,
to
move
the
Pope
to
define
our
Ladies
Conception
without
original
sin
;
and
,
in
solliciting
this
,
to
use
an
extraordinary
importunity
:
Wherin
I
see
two
circumstances
that
concern
the
qualification
of
his
Book
;
One
,
that
he
was
to
act
a
business
of
great
heat
;
and
,
if
his
zeal
were
not
conformable
to
the
eagerness
of
his
senders
,
he
was
like
to
have
little
thanks
for
his
pains
;
The
second
that
he
was
Secretary
to
an
Ambassador
,
by
which
he
had
priviledg
to
say
and
publish
Dicenda
Tacenda
,
whether
they
were
his
own
opinions
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
they
any
way
advanc'd
his
cause
.
Now
,
this
encouraged
Secretary
undertakes
to
affirm
,
that
many
things
have
been
defined
against
the
opinions
of
some
Fathers
;
and
in
the
present
case
,
he
says
,
peradventure
,
it
has
been
defin'd
,
that
our
Lady
was
free
from
all
actual
sin
:
He
adds
,
the
validity
of
Hereticks
Baptism
,
the
beatifical
vision
before
the
day
of
Judgment
,
the
spirituality
of
Angels
,
the
souls
being
immediatly
created
,
and
not
ex
traduce
,
the
Assumption
of
our
Lady
,
and
her
delivery
without
pain
.
To
Wadding
we
may
add
Salmeron
,
who
has
the
boldness
to
say
Doctores
quo
juniores
eo
perspicaciores
.
Poza
is
no
les
audacious
,
in
citing
opinions
defin'd
against
the
Fathers
.
Erasmus
says
myriades
Articulorum
proruperunt
.
Fisher
,
Bishop
and
Martyr
,
and
as
learned
as
any
in
his
age
,
consents
that
Purgatory
was
brought
in
by
little
and
little
:
and
Indulgences
,
after
men
had
trembled
a
while
at
the
torments
of
Purgatory
.
Alphonsus
de
Castro
puts
,
in
the
rank
of
newly
receiv'd
Doctrines
,
Indulgences
,
Transubstantiation
,
and
the
procession
of
the
holy
Ghost
.
But
beyond
all
,
is
the
fact
of
Clement
the
eighth
,
a
grave
and
wise
Pope
;
who
,
desirous
to
end
the
controversy
between
the
Dominicans
and
the
Jesuits
accused
by
them
of
Pelagianism
,
neither
sent
for
learned
men
,
by
way
of
a
Council
,
to
know
what
their
Forefathers
had
taught
them
,
nor
examin'd
with
which
of
them
the
purest
Ages
sided
:
but
refer'd
the
whole
matter
to
what
St.
Austin
said
:
and
so
it
had
been
defin'd
,
had
not
Cardinal
Perrons
advice
prevail'd
.
And
St.
Austin
was
so
various
in
his
own
opinion
,
that
he
knew
not
himself
what
he
held
:
wheras
,
before
him
all
the
ancients
sided
with
the
Jesuits
.
Thus
far
that
Book
.
I
know
this
term
Defining
,
is
frequently
used
by
our
Divines
in
matters
of
the
Churches
determinations
;
nor
do
I
see
any
great
inconvenience
in
the
word
,
if
the
thing
be
understood
,
to
wit
▪
that
Defining
is
nothing
els
but
the
acknowledging
and
clearing
a
Tradition
,
from
the
dirt
and
rubbidg
opposers
had
cast
upon
it
.
For
the
rest
,
that
some
Fathers
have
had
their
eys
ty'd
,
in
particular
points
,
so
far
as
not
to
see
the
force
of
Tradition
,
by
which
the
Church
had
notice
of
the
truth
of
some
position
,
is
a
thing
not
to
be
doubted
.
And
,
if
it
were
fit
or
necessary
,
I
could
bring
instances
of
bold
Divines
,
in
our
days
,
so
blinded
by
arguments
,
that
they
see
not
the
light
of
Tradition
in
some
particular
questions
;
and
so
,
the
expressions
only
changed
,
hold
condemned
heresies
:
So
short
is
the
sphear
of
our
discours
,
if
not
directed
by
a
carefulness
to
wel-imploy
our
Logick
,
or
by
a
secret
grace
steering
us
towards
truth
beyond
the
ability
of
our
Reason
.
But
,
what
consequence
any
can
draw
,
out
of
these
sayings
,
against
Tradition
,
I
understand
not
:
unless
this
be
taken
for
a
Maxim
,
that
every
one
must
necessarily
know
,
of
a
special
point
,
that
it
is
deriv'd
by
Tradition
,
because
really
't
is
so
;
an
inconsequence
,
I
hope
already
sufficiently
demonstrated
.
Now
,
if
these
two
can
stand
together
,
that
,
truly
the
Church
has
a
Tradition
for
a
point
,
and
nevertheless
some
learned
man
may
be
ignorant
of
it
;
this
argument
has
no
force
at
all
.
As
to
the
positions
he
cites
for
newly
adopted
into
the
family
of
faith
;
he
fairly
shews
the
priviledg
he
and
his
Master
had
to
speak
any
thing
that
sounded
to
his
purpose
,
and
let
his
adversaries
take
care
whether
true
or
no
:
For
,
nothing
is
more
clear
then
that
the
validity
of
Baptism
by
Hereticks
was
a
Tradition
,
and
decided
by
it
:
so
,
the
Beatifical
vision
of
the
Saints
before
the
day
of
judgment
,
the
spirituality
of
Angels
,
are
not
yet
held
matters
of
Faith
,
but
only
Theological
conclusions
;
as
likewise
,
the
souls
being
concreated
to
the
perfecting
of
the
body
:
Then
for
the
blessed
Virgin
's
being
free
from
actual
sin
,
as
also
her
Assumption
,
and
her
delivery
without
pain
(
which
others
add
)
these
either
are
known
by
Tradition
,
or
not
matters
of
Catholick
Faith
:
and
so
,
no
ways
advance
our
Adversaries
pretences
.
For
Alphonsus
de
Castro
,
't
is
plain
by
his
very
expressions
,
either
he
means
the
manner
only
,
or
at
most
some
circumstances
unessential
to
the
things
,
and
therefore
certainly
not
cited
without
some
violence
offerd
to
his
words
.
Poza
is
a
condemned
Authour
:
and
Salmeron's
saying
not
to
be
followed
,
or
to
be
understood
(
as
it
is
,
whence
he
took
it
)
in
such
things
as
later
disputes
have
beaten
out
more
plainly
;
Erasmus
was
learned
in
Criticism
,
and
one
whom
,
if
not
others
,
his
very
English
Patrons
,
Warham
of
Canterbury
,
Fisher
of
Rochester
,
and
More
in
the
Chancery
,
exempt
from
all
calumny
of
being
a
desertor
of
the
ancient
Faith
:
besides
his
own
Books
,
especially
his
Epistle
Ad
Fratres
inferioris
Germaniae
,
by
effects
demonstrate
his
loyalty
;
whatever
bad
impressions
a
certain
liberty
of
practising
his
wit
too
freely
may
have
made
in
some
even
great
and
eminent
persons
.
But
,
what
he
speaks
concerning
Articles
of
Faith
,
he
either
took
from
the
scoldings
of
some
ignorant
Divines
,
(
who
are
ready
to
call
every
word
,
they
found
not
in
their
books
,
when
they
were
Schollers
,
Heresie
)
or
else
because
,
truly
,
he
understood
not
what
belong'd
to
Decisions
in
that
kind
.
There
remain
two
Authorities
really
considerable
;
one
of
the
holy
Bishop
Fisher
;
the
other
,
of
the
prudent
Pope
.
As
for
the
first
,
I
conceive
there
is
a
great
equivocation
through
want
of
care
and
warinesse
in
distinguishing
.
For
,
let
us
take
either
the
Council
of
Florence
or
Trent
,
in
which
we
have
the
Churches
sense
concerning
both
Purgatory
and
Indulgences
;
and
see
whether
the
holy
Bishop
says
any
of
the
points
,
those
Councils
defin'd
,
are
either
denied
by
the
Greeks
,
or
brought
in
by
private
revelations
or
new
interpretations
of
Scripture
.
For
,
how
could
he
be
ignorant
,
that
the
Greeks
had
agreed
to
the
Latin
Church
,
about
the
definition
of
Purgatory
,
in
the
Council
of
Florence
;
or
forget
himself
so
far
,
as
not
to
remember
a
publick
practice
,
Indulgences
,
in
all
the
ancient
Church
,
for
remission
of
the
Penal
injunctions
laid
upon
sinners
?
Besides
,
he
says
,
the
Latins
did
not
receive
Purgatory
at
once
,
but
by
little
and
little
.
Whence
't
is
evident
,
by
the
name
Purgatory
,
he
means
not
only
so
much
as
is
established
in
the
Council
,
but
the
manner
also
and
circumstances
were
introduced
by
revelations
of
private
persons
and
argumentations
of
Divines
.
The
like
he
expresses
of
Indulgences
,
saying
,
They
began
,
after
men
had
trembled
a
while
at
the
pains
of
purgatory
.
Whence
it
is
plain
,
he
contented
not
himself
with
the
precise
subject
of
the
Councils
Definitions
,
or
the
sense
of
the
Church
;
but
included
also
such
interpretations
as
Divines
give
of
them
.
So
that
,
by
speaking
in
general
terms
,
and
not
distinguishing
the
substance
of
Purgatory
,
from
the
Accidents
and
dressing
of
it
;
as
likewise
,
in
Iudulgences
,
not
separating
what
the
Church
has
alwaies
practiz'd
from
the
interpretative
extention
which
Divines
attribute
to
them
;
he
is
mistaken
to
suppose
new
Articles
of
Faith
may
be
brought
into
the
Church
.
Neither
imports
it
,
that
he
uses
those
words
,
No
Orthodox
man
now
doubts
;
for
that
's
true
of
such
Conclusions
as
are
term'd
Theological
and
generally
receiv'd
in
the
Schools
,
yet
are
not
arriv'd
to
the
pitch
of
making
a
point
of
Catholick
belief
:
besides
,
he
expresses
himself
,
that
this
generality
extends
no
farther
,
then
That
there
is
a
Purgatory
.
In
Clement
the
eighth's
action
,
the
main
point
is
to
consider
,
on
what
grounds
he
sought
to
establish
the
Definition
he
went
about
to
make
.
And
,
upon
the
immediate
step
,
we
both
joyntly
stand
;
to
wit
,
that
it
was
to
finde
out
,
whether
parties
opinion
was
conformable
to
St.
Austin
:
But
,
if
I
mistake
not
,
my
Adversaries
make
not
the
same
apprehension
of
it
that
I
do
.
They
seem
to
take
St.
Austin
for
one
Doctour
,
peradventure
a
great
one
,
peradventure
the
chief
,
but
yet
only
one
:
I
apprehend
him
as
the
leading
Champion
of
the
Church
in
the
Question
of
Grace
;
whence
it
follows
,
that
the
Doctrin
of
St.
Augustin
was
the
Doctrin
of
all
those
Catholick
Writers
,
by
whose
demonstrations
and
authority
the
Pelagians
were
condemned
;
that
is
,
it
was
the
faith
of
the
Church
in
that
age
,
and
consequently
,
which
the
Church
continued
ever
after
.
Father
,
because
St.
Austin
neither
had
the
Authority
to
bring
in
a
new
Faith
,
nor
pretends
it
;
but
both
proves
his
dictrin
to
have
descended
from
his
Forefathers
,
and
found
Pelagius
his
opinion
condemned
,
before
he
medled
with
it
,
by
some
Council
;
that
is
,
by
the
apprehensions
of
the
then
present
Church
;
and
,
as
it
spread
from
Country
to
Country
,
was
stil
found
contrary
to
the
receiv'd
doctrin
,
every
where
planted
in
their
hearts
before
Pelagius
contradicted
it
.
Therefore
,
I
say
,
I
cannot
but
esteem
,
that
,
in
the
point
of
Grace
,
it
is
all
one
to
say
,
the
Doctrin
of
St.
Austin
,
and
the
Doctrin
of
the
Apostles
,
planted
by
them
and
continued
to
St.
Austins
daies
,
illustrated
by
him
,
and
transmitted
to
his
posterity
,
even
to
our
present
time
.
If
this
be
true
,
(
as
no
Catholik
can
deny
,
nor
prudent
person
doubt
but
we
esteem
it
so
)
Pope
Clement
had
great
reason
to
endeavour
the
decision
of
that
question
by
the
Authority
of
St.
Austin
:
since
the
doctrin
of
St.
Austin
was
evidently
the
faith
of
that
Age
;
and
the
faith
of
that
Age
the
faith
of
the
Christian
Church
,
from
the
Apostles
to
us
.
But
we
have
another
quarrel
about
St.
Austins
doctrin
,
that
It
is
so
uncertain
,
himself
knew
not
what
he
held
.
Nor
do
I
wonder
such
a
thought
should
fall
into
the
head
of
a
Gentleman-Divine
;
especially
in
a
Liberty
of
wit
,
to
censure
,
without
the
least
respect
or
reverence
of
Antiquity
:
But
I
tremble
to
hear
,
that
some
(
of
whom
we
are
in
justice
as
wel
as
charity
bound
to
expect
more
staydness
and
Religion
)
seem
so
wedded
to
their
own
Sect
,
as
to
mutter
the
same
.
My
answer
,
I
believe
,
is
already
understood
.
I
say
therefore
,
such
as
have
made
it
a
principal
employment
of
their
lives
,
to
be
perfect
in
St.
Augustin
;
those
who
with
great
attention
had
read
his
Polemical
Treatises
against
the
Pelagians
,
(
as
I
take
it
)
some
five
and
thirty
times
,
were
of
another
mind
:
And
so
are
all
those
who
at
this
day
study
him
,
not
to
make
him
speak
what
they
think
,
but
to
make
themselvs
speak
what
he
thinks
.
But
this
question
transiit
in
rem
judicatam
,
since
,
when
it
was
handled
at
Rome
before
the
Congregations
,
when
both
oppositions
and
defences
were
solemnly
made
by
the
proof
of
present
books
,
when
the
maintainainers
of
the
opinion
accus'd
of
Pelagianism
,
were
the
choicest
wits
and
ancientest
Scholers
could
be
pickt
out
of
that
so
famed
Society
:
nevertheless
,
almost
in
every
Congregation
the
sentence
of
St.
Austin
was
judged
to
be
against
them
;
as
is
evident
,
both
out
of
the
printed
Compendium
of
the
Acts
of
those
Congregations
,
and
the
very
manuscript
Acts
themselves
,
extant
at
this
day
.
But
,
let
us
hear
the
Pope
himself
speak
.
Upon
the
8.
of
July
was
held
the
second
Congregation
;
His
Holiness
began
with
these
words
.
Nos
personaliter
vidimus
congeriem
locorum
,
quam
vos
,
qui
Molinam
defenditis
,
induxistis
ex
Augustino
;
&
nullus
inventus
est
qui
faveat
;
immo
contrarium
tenuit
Augustinus
:
Vnde
mirum
quòd
tot
artibus
utamini
.
And
hence
it
seems
they
were
forc'd
to
corrupt
St.
Austin
to
the
Popes
face
the
30
of
September
following
;
which
being
discovered
,
the
Authour
died
of
melancholy
and
disgrace
.
Again
,
in
the
tenth
Congregation
,
the
same
Pope
taxed
them
,
Quod
Scholasticis
,
maxime
suis
,
non
Scripturâ
,
Conciliis
,
Patribus
,
uterentur
.
A
sign
how
sound
their
way
of
doctrin
is
,
how
sincere
their
proceedings
to
defend
it
.
Yet
,
't
is
urged
farther
,
that
the
Fathers
who
lived
before
St.
Austin
,
are
generally
of
the
contrary
opinion
.
This
is
a
simple
assertion
without
proof
,
and
my
name
is
Thomas
:
I
would
entreat
therfore
such
of
my
Readers
as
light
on
this
objection
,
to
remember
that
the
question
,
of
the
force
of
Grace
,
and
liberty
of
Free
will
,
consists
of
two
truths
,
that
seem
,
like
the
Symplegades
,
to
butt
at
one
another
,
as
long
as
we
look
at
them
afar
off
;
but
if
we
make
a
neerer
approach
,
they
shew
a
fair
passage
betwixt
them
.
So
then
,
it
is
not
hard
that
one
who
studies
the
question
for
pleasure
,
especially
in
such
Fathers
as
wrote
before
the
combating
of
the
truth
by
Heresies
,
should
be
deceiv'd
,
by
the
seeming
overlaying
of
that
side
,
which
the
Fathers
had
occasion
to
inculcate
;
though
they
meant
nothing
lesse
then
to
prejudice
the
verity
,
which
stands
firm
on
the
other
side
the
fretum
of
this
disputation
.
Adde
to
this
,
that
St.
Austin
himself
examin'd
the
Fathers
,
and
found
in
them
the
doctrin
he
maintain'd
;
nor
could
it
be
otherwise
,
the
general
apprehension
of
the
Church
being
against
Pelagius
.
Therfore
I
shal
follow
the
advice
of
the
Proverb
,
and
be
fearful
to
leap
before
I
look
:
especially
,
since
a
great
reader
of
St.
Chrysostom
solemnly
profess'd
he
could
shew
as
strong
places
in
him
for
Grace
,
as
in
St.
Austin
;
though
he
be
the
man
chiefly
set
up
against
St.
Austin
.
THE
EIGHTH
ENCOUNTER
,
Shewing
,
our
Ladies
immaculate
conception
is
not
likely
to
become
an
Article
of
Faith.
AS
for
the
state
of
the
question
,
about
our
Ladies
being
conceiv'd
in
Original
sin
,
some
would
willingly
perswade
us
,
the
Negative
is
in
great
probability
to
be
defin'd
;
whereas
certainly
there
is
no
Tradition
for
it
(
if
Wadding's
sayings
be
rightly
reported
.
)
But
if
defining
signifies
the
clearing
of
Tradition
,
(
as
we
explicate
it
)
nothing
can
be
more
evident
,
then
that
there
is
no
probability
of
defining
the
negative
part
:
rather
it
may
be
in
danger
of
being
,
at
least
,
censured
,
for
rashly
putting
an
exception
in
the
generall
rule
of
Scripture
,
which
expresly
condemns
all
but
our
Saviour
to
Original
sin
;
except
the
defenders
can
shew
good
ground
for
the
priviledg
they
pretend
,
which
I
much
doubt
.
For
,
as
far
as
I
can
understand
,
the
whol
warrant
of
that
opinion
stands
upon
a
devotion
to
our
Lady
,
arising
chiefly
from
a
perswasion
that
original
sin
is
a
disgrace
to
the
person
in
whom
't
is
found
:
So
that
,
if
the
people
were
taught
original
sin
is
nothing
but
a
disposition
to
evil
,
or
a
natural
weakness
,
which
,
unless
prevented
,
brings
infallibly
sin
and
damnation
;
and
that
in
it self
it
deservs
neither
reproach
nor
punishment
,
as
long
as
it
proceeds
not
to
actual
sin
,
the
heat
of
vulgar
devotion
would
be
cool'd
,
and
the
question
not
thought
worth
the
examining
.
However
,
ther
's
no
great
appearance
of
deciding
that
point
in
favour
of
the
negative
;
since
the
earnest
sollicitations
of
two
so
potent
Kings
could
so
little
prevail
towards
it
:
For
,
all
that
was
done
had
only
this
design
,
to
appeas
the
seditions
sprung
up
in
Sivil
by
occasion
of
a
Dominicans
Conclusions
,
in
which
he
affirm'd
that
our
Lady
was
Conspurcata
with
Original
sin
.
But
,
the
controversy
was
so
uncivilly
carried
,
that
it
scandaliz'd
our
English
Merchants
;
as
one
of
them
there
present
told
me
not
long
after
,
meeting
him
at
Dunkirk
.
But
because
this
objection
is
much
urged
,
let
us
see
the
probabilities
of
its
being
defin'd
.
The
first
is
,
that
the
maintainers
of
the
Affirmative
are
only
a
few
of
one
Order
,
and
some
few
taught
by
them
:
But
,
if
good
account
be
made
,
I
believe
these
few
will
prove
some
thousand
or
fifteen
hundred
of
the
most
learned
in
the
Christian
world
.
Their
Order
is
known
to
have
always
been
the
flower
of
the
Schools
;
to
have
had
the
Inquisition
many
ages
in
their
hands
:
to
have
a
stile
of
Divinity
of
a
higher
strain
then
ordinary
;
by
their
great
study
and
adhesion
to
the
Doctrin
of
St.
Thomas
of
Aquine
:
Their
Monasteries
numerous
,
especially
in
Spain
and
Italy
;
no
great
Convent
wherin
there
are
not
a
dozen
or
more
grave
and
learned
Divines
,
almost
all
the
honours
amongst
them
being
distributed
according
to
the
probate
of
ability
in
knowledg
:
so
that
the
Order
is
no
contemptible
part
of
the
Learning
of
the
Church
.
Neither
is
it
credible
their
Schollars
can
be
few
;
much
less
,
as
this
Author
passionatly
terms
them
,
unus
et
alter
.
He
objects
farther
,
the
subscriptions
of
many
Prelates
,
Orders
and
Universities
,
the
general
acclamation
of
the
people
,
the
weighty
necessity
of
cutting
off
scandals
;
That
some
Universities
oblige
the
Schollars
to
make
vows
to
maintain
the
negative
;
and
in
a
word
that
the
Affirmers
hold
against
the
whole
Church
.
Nor
do
I
doubt
that
many
Prelates
,
Orders
and
Universities
subscribed
the
Negative
,
and
peradventure
to
the
Petition
,
or
that
the
people
(
who
follow
the
greater
cry
)
did
demand
the
same
:
but
,
that
the
Affirmers
held
against
the
whole
Church
,
I
totally
deny
,
and
shew
manifestly
the
contrary
.
For
,
Buls
having
been
accepted
and
standing
in
force
,
by
which
all
Censure
against
the
Affirmative
is
forbidden
,
and
no
one
syllable
obtain'd
any
way
derogatory
to
the
probability
of
the
opinion
;
but
generally
,
a
caveat
to
the
contrary
expresly
put
into
such
instruments
and
the
Defenders
of
the
negative
submitting
to
them
:
't
is
clear
,
that
all
the
maintainers
of
the
Negative
alow
the
Affirmative
to
be
probable
,
and
by
consequence
not
against
the
consent
of
the
Church
;
since
it
seems
to
imply
a
flat
contradiction
,
that
the
Church
should
believe
a
Negative
to
be
true
,
and
yet
at
the
same
time
admit
the
affirmative
may
be
true
.
Now
,
as
for
Universities
,
there
are
entire
ones
for
the
Affirmative
;
and
that
,
not
on
the
score
of
St.
Thomas
,
but
of
the
Fathers
.
What
Universities
strive
for
the
Negative
,
so
ranckly
as
to
make
men
take
vows
,
I
know
not
:
The
Article
of
Paris
,
as
I
hear
,
is
only
that
they
shal
not
teach
it
in
the
University
;
els-where
every
one
is
free
.
As
for
hindring
scandals
,
't
is
a
necessary
part
of
Government
;
but
certainly
obliges
not
to
a
defining
or
deciding
of
Truths
according
to
the
inclinations
of
the
people
,
push'd
on
by
the
clamours
of
violent
Preachers
.
Notwithstanding
all
this
,
our
adversary
presumes
this
very
point
may
prove
an
Article
of
Faith
;
especially
,
if
a
Council
should
meet
about
the
decision
:
wherin
he
proceeds
with
a
very
high
confidence
,
it
being
,
as
he
thinks
,
now
ready
to
topple
into
a
matter
necessary
to
salvation
.
But
I
am
far
from
that
mind
:
for
I
see
the
fervours
of
the
Schools
are
a
quite
different
thing
from
the
judgments
of
the
Church
,
and
how
little
all
those
tumults
moved
the
Court
of
Rome
,
and
certainly
would
have
made
far
less
impression
in
a
general
Council
.
The
controversy
betwixt
the
Jesuits
and
the
Dominicans
,
what
a
busle
makes
it
in
the
School
and
in
the
world
;
while
it
stands
upon
the
fairer
tongue
,
upon
motives
esteemable
by
the
people
,
and
meer
plausibilities
?
Wheras
coming
to
be
examin'd
before
the
Pope
in
Congregations
,
it
could
not
hold
water
;
but
the
weaker
part
was
forc'd
to
break
off
the
cours
of
judgment
,
by
mingling
Princes
quarrels
into
Ecclesiastical
questions
.
I
dare
confidently
say
,
if
the
Point
of
our
Ladies
,
Conception
were
to
be
handled
,
either
in
a
Council
or
grave
Congregation
:
the
party
that
free
her
(
setting
aside
the
passions
of
Princes
)
would
be
distressed
to
find
an
argument
that
themselvs
should
hope
would
endure
the
discussing
.
And
so
,
the
pretty
gradations
of
our
imaginative
adversaries
,
who
so
easily
frame
a
ladder
for
this
opinion
to
climb
up
into
a
matter
of
Faith
,
is
like
an
odd
attempt
of
an
acquaintance
of
mine
;
who
,
being
come
out
of
Lancashire
to
go
beyond-sea
,
and
repuls'd
at
Dover
for
want
of
a
Pass
,
put
off
his
hose
and
shooes
and
began
to
wade
into
the
sea
;
when
,
being
asked
what
he
meant
,
he
answer'd
he
would
go
on
foot
,
since
they
would
not
let
him
pass
in
the
Boat
;
for
,
said
he
,
I
have
often
waded
through
the
Beck
at
my
Fathers
door
when
the
bridg
was
taken
away
.
By
which
counterfeiting
of
simplicity
he
got
to
be
admitted
into
the
ship
:
wheras
those
who
make
their
argument
from
the
School-discussions
to
Church-definitions
,
will
(
if
I
am
not
mistaken
)
remain
on
the
wrong
side
of
the
water
.
THE
NINTH
ENCOUNTER
.
Shewing
the
unanimous
agreement
of
Divines
,
that
all
infallibility
is
from
Tradition
.
THe
third
argument
is
drawn
from
this
Waddings
proceedings
and
his
consorts
,
with
the
addition
of
another
not
unlearned
man
(
according
to
the
cours
of
these
times
)
who
puts
Scripture
and
definitions
of
the
Church
to
be
the
adaequate
ground
into
which
our
Faith
is
resolv'd
.
Besides
,
't
is
urg'd
,
that
even
those
who
speak
of
Tradition
,
seek
it
not
in
the
testimony
of
the
present
Church
,
but
of
the
ancient
Fathers
:
This
being
already
answer'd
in
the
sixth
Objection
,
we
need
not
here
add
much
to
it
;
For
what
imports
it
,
if
Wadding
and
his
associates
understood
not
upon
what
grounds
the
Church
uses
to
resolve
and
decide
controversies
,
(
and
therfore
bring
Revelations
,
Metaphorical
expressions
of
Scripture
,
the
cry
of
the
people
,
a
multitude
of
School
Divines
,
and
the
like
arguments
)
so
that
in
their
lives
and
believing
or
acting
as
Christians
,
they
proceed
not
out
of
these
grounds
,
but
,
by
the
Colliers
principle
,
rely
on
the
Church
,
and
by
her
,
on
what
she
rely's
.
Galilaeo
dislikes
the
notions
of
wet
and
dry
,
which
Aristotle
gives
:
do
they
therfore
disagree
or
not
know
one
anothers
meaning
,
when
they
talk
of
a
wet
and
dry
cloth
?
Among
our
modern
Philosophers
great
quarrels
there
are
about
the
explication
of
time
and
place
:
yet
this
hinders
not
,
but
that
in
common
discours
,
when
they
speak
of
years
and
days
,
Country's
and
Towns
,
they
make
a
shift
to
understand
one
another
.
The
reason
is
;
because
these
conceptions
(
used
in
ordinary
discours
)
are
planted
in
them
by
nature
;
the
same
objects
working
the
same
effect
upon
souls
of
one
nature
:
But
the
other
notions
are
made
by
study
and
artificial
proceeding
,
and
prove
fals
or
true
according
as
the
precedent
discourses
are
fallible
or
solid
.
Even
so
,
believing
is
made
by
nature
in
us
,
and
is
all
alike
in
those
to
whom
the
object
is
proposed
alike
:
But
to
explicate
and
declare
it
,
happens
differently
among
Doctors
,
as
they
understand
better
or
wors
.
Now
then
admit
all
those
we
call
Schoolmen
were
against
the
doctrine
I
maintain
,
though
I
conceive
such
an
universal
agreement
impossible
,
unless
they
be
supposed
to
demonstrate
their
Tenets
,
(
which
if
they
do
,
I
readily
submit
;
if
not
)
what
doth
it
impeach
the
opinion
I
defend
?
or
what
would
it
avail
to
bring
one
or
more
on
my
behalf
,
whose
authorities
may
be
rejected
with
the
same
facility
as
offer'd
;
since
they
neither
carry
with
them
security
from
error
nor
evidence
of
Truth
?
let
us
therfore
permit
Divines
to
try
out
their
own
quarrels
in
their
own
Schools
:
not
mingling
them
in
our
business
.
Yet
,
to
give
some
satisfaction
,
let
the
objector
answer
me
himself
:
Does
not
the
greater
part
of
Divines
seek
out
Tradition
?
Yes
will
he
say
:
but
not
that
Tradition
which
rely's
on
the
present
Church
:
for
they
seek
it
in
laborious
quotations
of
Fathers
,
in
all
ages
.
Let
's
agree
then
in
this
,
They
seek
Tradition
as
well
as
I
:
But
I
pray
what
do
they
intend
by
so
great
labour
in
heaping
of
Fathers
?
do
they
mean
it
was
those
Fathers
opinion
?
and
so
make
their
conclusion
good
,
because
such
a
number
of
Doctors
held
it
:
or
do
they
farther
pretend
,
out
of
these
Fathers
testimonies
,
to
shew
it
was
the
publick
doctrin
of
the
Ages
in
which
they
lived
?
If
the
adversary
be
as
ingenuous
as
he
is
ingenious
,
he
will
confess
they
pretend
to
argue
the
publick
belief
out
of
this
numerous
Catalogue
.
Nevertheless
,
for
fear
some
other
may
be
more
reserv'd
,
let
's
remember
,
what
was
before
objected
,
that
some
points
have
been
defin'd
,
notwithstanding
the
opposition
of
many
Fathers
;
and
this
,
by
the
verdict
of
these
Divines
:
Whence
it
clearly
appears
that
this
numbring
of
Fathers
would
not
make
a
doctrin
certain
to
them
;
unless
they
thought
the
sense
of
the
respective
Ages
were
imply'd
in
it
:
Therfore
,
in
conclusion
,
it
is
evident
that
they
also
rely
,
for
Faith
,
upon
the
succession
of
it
through
divers
ages
;
which
is
the
same
as
the
Doctrin's
being
handed
from
the
Apostles
to
us
.
So
that
you
see
we
all
agree
;
and
I
,
whom
you
took
to
be
particular
in
this
conceit
,
am
thus
far
of
the
common
opinion
.
But
the
adversary
urges
,
that
I
come
to
the
knowledg
of
this
succession
,
by
the
testimony
of
the
present
Church
;
wheras
they
who
search
it
in
Fathers
find
it
by
the
consent
of
antiquity
.
Suppose
it
be
so
:
what
difference
makes
this
?
It
is
too
great
a
servility
to
be
bound
not
to
say
any
word
but
what
has
before
faln
in
my
adversaries
way
:
Yet
,
at
least
,
can
he
justify
this
?
do
not
those
Divines
according
to
what
himself
would
have
them
say
,
profess
that
the
present
Churches
definition
makes
a
certainty
in
our
Faith
?
Admit
then
the
present
Church
(
in
a
Council
or
otherways
,
as
it
shall
please
those
Divines
)
should
define
,
that
a
point
doubted
of
were
come
down
by
Tradition
,
from
the
Apostles
to
us
;
would
not
they
say
,
Tradition
were
sufficiently
known
by
such
a
Testimony
?
Surely
it
cannot
be
deny'd
;
I
ask
again
:
whether
the
professing
a
point
of
doctrin
to
be
hers
,
by
receiving
it
from
hand
to
hand
,
be
not
to
testify
and
define
that
Tradition
stands
for
this
doctrin
?
Therfore
all
such
Divines
confess
Tradition
may
be
known
by
the
testimony
of
the
present
Church
.
Why
then
do
they
use
such
diligence
in
collecting
so
many
passages
out
of
Fathers
?
chiefly
for
this
reason
,
because
Sectaries
deny
that
principle
:
therfore
they
are
forc'd
for
their
satisfaction
(
not
for
instruction
of
Catholicks
)
to
take
so
much
pains
with
little
thanks
many
times
.
Though
it
be
true
their
learned
labours
confirm
,
besides
,
some
weak
believer
,
and
enlighten
the
borders
of
Catholick
Faith
:
and
so
in
themselvs
are
both
ornamental
and
profitable
to
the
Church
.
And
now
,
what
if
I
should
add
,
that
these
very
Doctors
hold
there
is
no
security
of
Faith
,
but
only
by
Tradition
?
I
know
I
am
thought
subject
to
talk
Paradoxes
:
nevertheless
,
because
it
is
a
point
important
to
the
unity
of
the
rule
of
Catholick
Faith
,
out
it
shall
go
,
and
the
discours
be
neither
long
nor
obscure
.
I
ask
therfore
,
do
not
these
Doctors
require
to
the
certainty
of
a
Definition
,
that
the
Definers
proceed
without
malice
or
negligence
,
and
use
all
human
endeavours
to
discover
the
truth
?
I
cannot
answer
for
every
particular
,
but
am
sure
the
principal
Divines
require
these
conditions
:
otherwise
they
doubt
not
but
the
definitions
may
be
erroneous
.
I
ask
again
,
what
certainty
can
we
have
of
this
proceeding
of
the
Definitors
?
or
was
there
ever
Council
yet
,
against
which
the
condemned
Party
did
not
cry
out
,
that
they
had
fail'd
in
observing
them
?
I
conclude
therfore
two
things
;
first
,
that
,
in
the
Churches
definitions
of
this
nature
,
there
can
be
no
more
then
the
certainty
of
moral
Prudence
,
according
to
these
mens
opinions
,
(
if
they
follow
their
own
grounds
:
)
Secondly
,
that
there
is
no
Moral
quarrel
betwixt
Sectaries
and
them
,
concerning
the
infallibility
of
such
definitions
:
for
the
exception
generally
,
in
the
first
condemnation
of
any
heresy
,
rises
from
this
part
,
Whether
the
Judg
proceeded
equally
?
and
not
,
Whether
,
if
he
did
so
,
his
authority
were
to
be
rejected
?
there
being
seldom
found
so
blind
a
boldness
in
any
as
to
say
,
a
Judge
does
him
wrong
,
and
yet
proceeds
rightly
:
for
either
he
judges
what
he
understands
not
,
and
that
's
rashness
;
or
,
seeing
the
right
,
he
pronounces
wrong
,
and
that
's
malice
:
both
which
are
unexcusable
from
injustice
.
So
that
,
I
believe
,
in
this
point
,
they
do
not
assure
the
Church
against
Hereticks
,
though
both
sides
should
agree
in
the
speculative
part
,
that
the
Difinitors
were
infallible
.
I
know
,
Divines
say
,
Catholiks
are
bound
to
believe
the
Definitor
proceeded
as
he
ought
,
unlesse
the
contrary
be
evident
;
and
I
see
they
speak
with
a
great
deal
of
reason
:
but
withall
,
I
see
this
maxim
is
a
principle
of
Obedience
and
Action
,
not
of
Infallibility
and
belief
.
I
have
yet
a
little
scruple
about
this
doctrin
.
For
,
either
the
Definitors
are
assur'd
the
doctrin
they
define
is
true
,
or
no
:
If
not
,
how
can
it
be
said
they
proceed
rationally
,
who
determin
a
position
,
as
certain
,
which
they
see
not
to
be
so
?
If
they
are
,
then
the
Opinion
was
certain
,
before
the
Definition
,
on
some
ground
precedent
to
,
and
independent
of
it
;
and
so
,
not
made
certain
by
the
definition
,
but
only
declar'd
to
the
ignorant
,
by
the
Authority
of
the
Definer
,
that
it
was
and
is
certain
,
upon
other
grounds
.
Now
,
excepting
Tradition
,
Scripture
and
Definitions
,
I
know
not
any
thing
men
seek
into
for
an
irrefragable
Autority
:
Therefore
,
what
is
defin'd
,
must
be
,
before
,
certain
,
either
by
Scripture
,
or
by
Tradition
.
Let
those
Divines
,
now
,
chuse
which
they
think
fittest
to
cleave
to
:
For
Rushworth
has
declared
his
opinion
sufficiently
;
and
it
is
clear
enough
,
what
all
they
must
say
,
Catholiks
or
Protestants
,
who
think
the
Scripture
needs
Explicators
,
to
make
a
point
certain
.
Neither
can
we
doubt
of
this
,
if
we
look
into
the
actions
of
the
Catholik
Church
;
where
we
see
an
Heretick
is
term'd
so
,
for
chusing
an
Opinion
against
the
Faith
certainly
received
,
and
in
possession
of
the
Church
from
which
he
separates
himself
.
But
this
separation
is
,
at
the
beginning
of
the
errour
,
and
before
the
interposure
of
the
Church
:
He
is
therefore
an
Heretick
,
before
any
decision
makes
him
so
.
THE
TENTH
ENCOUNTER
That
there
was
no
Tradition
for
the
errour
of
the
Chiliasts
.
BEsides
the
objections
we
have
already
endeavoured
to
answer
,
some
other
instances
are
urged
:
As
,
of
Origen
,
whose
doctrin
being
explicated
in
such
large
volumes
,
how
an
Adversary
can
draw
it
into
the
compass
of
Tradition
,
or
how
it
can
be
argued
,
that
the
condemning
of
him
was
a
breach
of
Tradition
,
I
know
not
.
But
chiefly
they
insist
upon
the
Chiliasts
errour
,
as
an
unquestionable
Apostolicall
Tradition
.
To
try
the
busines
,
let
us
remember
,
we
cal'd
Tradition
,
the
handling
of
a
doctrin
,
preach'd
and
setled
in
the
Church
of
God
by
the
Apostles
,
down
to
later
ages
.
Now
then
,
to
prove
the
Chiliad
opinion
was
of
that
nature
,
the
first
point
is
to
evince
,
that
it
was
publish'd
and
setled
by
the
Apostles
:
the
contrary
whereof
is
manifest
out
of
Eusebius
History
,
who
relates
that
the
root
of
it
was
a
by-report
collected
by
Papias
,
a
good
,
but
credulous
and
simple
man.
His
goodness
surpris'd
St.
Irenaeus
;
who
(
as
may
be
infer'd
out
of
his
Presbyteri
meminerunt
)
learned
it
of
Papias
,
(
for
the
plural
number
does
not
infer
that
there
was
more
then
one
,
as
all
know
that
look
into
the
nature
of
words
;
or
,
if
there
were
more
,
they
may
be
such
as
had
it
from
Papias
)
St.
Justin
the
Martyr
esteem'd
it
not
,
as
a
point
necessary
to
salvation
;
but
rather
a
piece
of
Learning
higher
then
the
common
:
since
he
both
acknowledges
other
Catholicks
held
the
contrary
,
and
entitles
those
of
his
perswasion
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
right
in
all
opinions
,
that
is
,
wholy
of
his
own
mind
;
for
no
man
can
think
another
right
in
any
position
,
wherein
he
dissentes
from
him
:
Nay
,
he
shews
that
the
Jew
(
against
whom
he
disputes
)
suspected
his
truth
,
as
not
believing
any
Christian
held
this
opinion
;
so
rare
was
it
among
Christians
;
nor
does
he
ever
mention
Tradition
for
it
,
but
proves
it
meerly
out
of
the
Prophets
.
Whence
it
appears
,
there
is
no
ground
or
probability
this
was
ever
a
Tradition
,
or
any
other
then
the
opinion
of
some
Fathers
,
occasioned
by
Papias
,
and
confirm'd
by
certain
places
of
Scripture
,
not
wel
understood
,
most
errours
being
indeed
bolster'd
up
by
the
like
misapplications
;
a
scandal
that
ever
since
the
practice
of
the
Tempter
upon
Christ
himself
,
may
wel
be
expected
to
importune
Christians
.
But
first
is
objected
in
behalf
of
the
Chiliasts
,
that
they
had
no
Tradition
against
them
.
To
which
I
reply
,
A
contrary
Tradition
might
be
two
waies
in
force
against
them
;
one
formally
,
as
if
it
had
been
taught
by
the
Apostles
directly
,
Christ
shall
not
raign
upon
earth
a
thousand
yeers
,
as
a
temporall
King
:
The
other
,
that
something
incompossible
with
such
a
corporal
raign
was
taught
by
Them
:
and
of
this
I
finde
two
;
one
general
,
another
particular
;
the
generall
one
is
,
that
the
pleasures
and
rewards
promised
to
Christians
are
spiritual
,
and
the
whol
design
of
the
Christian
Law
aims
at
the
taking
away
all
affections
towards
corporal
Objects
;
whereas
this
Errour
appoints
corporal
contentments
for
the
reward
of
Martyrs
,
and
by
consequence
,
either
encreases
,
or
at
least
fosters
the
affection
to
bodily
pleasures
and
temporal
goods
:
The
particular
one
is
,
that
Christ
being
ascended
to
Heaven
,
is
to
remain
there
till
the
universal
judgment
:
Wherfore
it
is
evident
,
by
the
later
,
that
it
is
against
Tradition
;
and
,
by
the
former
,
that
it
is
not
only
so
,
but
a
Mahumetan
,
or
at
least
,
a
Jewish
errour
,
drawing
men
essentially
to
damnation
:
as
teaching
them
to
fix
all
their
hopes
and
expectance
hereafter
on
a
life
agreeable
to
the
appetites
of
flesh
and
blood
.
'T
is
opposed
also
,
that
the
Fathers
of
the
purest
Ages
receiv'd
it
,
as
deliver'd
from
the
Apostles
.
A
fair
Parade
▪
but
,
if
we
understand
by
the
Fathers
,
One
,
St.
Irenaeus
;
and
him
deluded
by
the
good
Zeal
of
Papias
(
as
Eusebius
testifies
)
but
good
even
to
folly
(
for
lesse
cannot
be
said
of
it
;
)
where
is
the
force
of
this
so
plausible
argument
?
Adde
to
this
that
the
very
expression
of
Ireneus
proves
it
to
be
no
Tradition
;
for
he
sets
down
the
supposed
words
of
our
Saviour
,
which
plainly
shews
it
is
a
Story
,
not
a
Tradition
;
a
Tradition
(
as
we
have
explicated
it
)
being
a
sense
delivered
not
in
set
words
,
but
setled
in
the
Auditors
hearts
,
by
hundreds
of
different
expressions
explicating
the
same
meaning
.
There
follows
Justin
Martyr's
testimony
,
That
All
Orthodox
Christians
in
his
age
held
it
;
(
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
say
they
)
are
not
so
different
,
but
one
may
be
taken
for
the
other
.
)
Neverthelesse
,
there
is
no
such
saying
in
Justin
;
for
,
however
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
pass
one
for
the
other
,
yet
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
has
(
by
Ecclesiastical
use
)
an
appropriation
to
the
Catholik
or
Christian
right
believers
,
which
descends
not
from
the
Primitive
,
and
so
cannot
be
transfer'd
to
the
Derivatives
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Wherfore
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
neither
fairly
nor
truly
translated
Orthodox
.
No
more
does
it
help
the
Adversaries
cause
,
that
Justin
compares
the
maintainers
of
the
conrary
opinion
to
the
Sadduces
among
the
Jews
:
For
,
he
mentions
two
sorts
of
persons
denying
his
position
;
wherof
one
he
resembles
to
the
Sadduces
,
the
other
he
acknowledges
to
be
good
Christians
,
and
says
they
are
many
,
or
(
in
the
eloquent
usage
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
the
Commonalty
of
Christians
.
Nor
wil
the
next
Objection
give
us
much
trouble
,
That
none
oppos'd
the
Millenary
errour
before
Dionysius
Alexandrinus
:
To
which
we
apply
this
answer
:
First
,
for
any
thing
we
know
,
it
was
hidden
and
inconsiderable
till
his
time
,
and
then
began
to
make
a
noise
,
and
cause
people
to
look
into
it
.
Secondly
,
there
are
probable
Motives
to
perswade
,
it
was
impugn'd
long
before
:
For
,
it
being
clear
,
that
both
Heretiks
and
Catholiks
sustain'd
the
contrary
,
we
cannot
wel
suppose
it
was
never
contradicted
till
then
,
though
the
report
of
it
came
not
to
their
ears
;
since
,
who
considers
the
few
monuments
we
have
of
these
first
Ages
,
must
easily
discern
the
hundred
part
is
not
deriv'd
to
us
,
of
what
was
then
done
.
But
lastly
,
admit
there
was
no
writing
against
it
till
Dionysius
Alexandrinus
;
does
it
follow
,
there
was
no
preaching
neither
?
As
little
can
be
gathered
out
of
St.
Hierom's
being
half
afraid
to
write
against
it
;
both
because
he
did
write
against
it
,
as
is
clear
in
his
comment
upon
St.
Matthew
,
and
upon
Ezekiel
,
where
he
cals
it
a
Jewish
Fable
,
l.
11.
and
because
the
multitude
he
speaks
of
,
argues
nothing
of
Tradition
,
but
the
numerosity
of
that
sort
of
believers
,
occasion'd
by
the
writings
of
the
Heretick
Apollinaris
,
as
the
same
Saint
testifies
,
Comment
.
10.
in
Esaiam
.
Neither
doth
St.
Austin
stick
to
condemn
it
,
since
those
words
c.
7.
24.
de
Civit.
Dei
,
esset
utcunque
tolerabilis
,
signifie
,
that
it
is
not
tolerable
.
Yet
truly
I
cannot
but
admire
,
that
he
who
puts
the
Chiliasts
opinion
to
have
been
deriv'd
duely
and
really
from
the
Apostles
by
verbal
Tradition
,
should
conceive
that
either
St.
Hierom
or
St.
Austin
could
think
such
a
Tradition
to
be
no
sign
of
the
Churches
doctrin
,
or
not
care
whether
it
were
or
no
:
which
seems
to
me
the
same
as
to
impute
to
these
Saints
a
neglect
of
what
they
thought
to
be
the
Churches
opinion
;
or
els
,
to
the
Church
,
a
neglect
of
what
was
Christs
doctrin
,
if
She
would
not
accept
what
She
knew
was
descended
verbally
from
Him
;
or
,
at
least
that
St.
Austin
and
St.
Hierom
lay
this
great
slander
,
of
neglecting
the
known
doctrin
of
Christ
,
upon
the
Church
.
THE
ELEVENTH
ENCOUNTER
,
That
there
was
Tradition
for
the
Trinity
,
before
the
Council
of
Nice
.
THe
Chiliad
errour
seems
to
have
been
only
an
Usher
to
the
Arian
;
which
speaks
far
louder
for
it self
.
And
that
learned
Cardinal
Perron
is
placed
in
the
front
of
their
Evidence
,
whose
testimony
is
,
that
The
Arians
would
gladly
have
been
try'd
by
the
writings
yet
remaining
of
those
Authors
who
lived
before
the
Council
of
Nice
;
for
in
them
will
be
found
certain
propositions
,
which
now
(
since
the
Church-Language
is
more
examin'd
)
would
make
the
Speaker
thought
an
Arian
.
From
whence
the
Opposers
infer
,
that
before
the
Council
of
Nice
,
there
was
no
Tradition
for
the
mystery
of
the
blessed
Trinity
.
But
to
maintain
this
consequence
,
I
see
no
proof
;
for
the
Cardinal's
words
clearly
import
that
the
Fathers
before
that
Council
(
though
being
Catholiks
,
they
knew
and
held
the
mystery
of
the
Trinity
,
yet
)
in
somephrases
spake
like
Arians
:
How
then
can
any
man
draw
out
of
this
Antecedent
,
that
these
Fathers
believ'd
not
the
Trinity
,
or
had
not
receiv'd
by
Tradition
the
knowledg
of
that
Mystery
?
I
confess
my self
unable
to
see
the
least
probability
in
such
an
inference
.
If
it
be
permitted
to
guess
what
they
aim
at
that
make
this
objection
:
I
believe
it
is
that
,
some
propositions
concerning
the
Trinity
,
by
disputation
and
discussion
,
have
been
either
deduced
or
clear'd
,
which
before
were
not
remark'd
do
draw
so
much
consequence
upon
the
mystery
,
as
since
is
found
they
do
:
out
of
which
they
think
it
follows
that
such
propositions
were
not
delivered
by
Tradition
,
and
so
not
our
whole
Faith.
To
this
the
answer
is
ready
;
that
,
as
he
who
says
a
mystery
was
taught
by
the
Apostles
,
does
not
intend
to
say
the
Apostles
taught
what
the
words
were
,
in
every
Language
,
which
were
to
signify
this
Mystery
;
so
neither
is
his
meaning
that
they
taught
,
how
many
ways
the
phrase
in
one
language
might
be
varied
,
keeping
the
same
sense
:
But
,
as
they
left
the
former
to
the
natural
Idiom
of
the
speaker
or
writer
,
so
the
latter
to
the
Rules
of
Grammar
;
as
likewise
they
left
it
to
the
speakers
skil
in
Logick
,
to
contrive
explications
or
definitions
for
the
terms
wherein
they
deliver'd
the
Mysteries
.
It
is
not
therfore
to
be
expected
that
men
,
who
had
receiv'd
the
Mystery
simply
and
plainly
,
should
,
without
both
art
and
attention
,
know
how
in
different
cases
,
to
explicate
it
according
to
the
exact
rules
of
Science
.
And
thus
,
the
defect
of
the
argument
or
arguer
is
,
that
he
supposes
,
not
only
the
main
verity
should
be
formally
convey'd
by
Tradition
;
but
all
manner
of
explication
and
in
all
terms
,
which
the
subtlety
or
importunity
of
Hereticks
could
afterward
drive
the
Catholicks
to
express
this
Mystery
by
:
a
task
both
impossible
to
be
perform'd
,
and
most
unreasonable
to
require
,
and
perhaps
unprofitable
if
it
were
done
.
Nor
therfore
does
it
follow
that
somthing
is
to
be
believ'd
,
which
came
not
down
by
Tradition
:
For
,
as
he
that
says
Peter
is
a
man
,
says
he
is
a
living
creature
,
a
body
,
a
substance
,
(
though
he
uses
not
those
words
,
)
because
all
is
comprehended
in
the
term
Man
;
so
,
he
that
delivers
One
God
is
Father
,
Son
,
and
Holy
Ghost
,
delivers
,
that
those
persons
are
not
Alia
but
Alij
,
and
that
truly
the
Son
is
not
an
Instrument
,
a
commanded
servant
&c.
Yet
,
as
it
may
happen
,
that
one
man
sees
another
to
be
,
but
knows
not
what
the
definition
of
him
is
;
nor
needs
he
ordinarily
know
it
,
because
he
knows
the
thing
defined
:
so
may
it
also
chance
that
some
Fathers
,
who
knew
well
enough
the
mystery
,
might
falter
in
explicating
it
precisely
according
to
the
rigour
of
Logick
;
and
't
is
no
good
consequence
,
The
Fathers
were
less
exact
in
some
expressions
concerning
the
Trinity
,
therfore
they
held
it
not
or
had
not
learn'd
it
by
Tradition
.
Yet
I
must
also
intimate
,
these
differences
of
speech
proceeded
many
times
from
the
various
usage
of
the
words
;
as
the
Greeks
generally
say
,
the
Father
is
cause
of
the
Son
;
the
Latines
abhor
it
,
calling
him
Principium
:
which
difference
is
not
in
the
meaning
,
but
in
the
equivocation
of
the
expression
.
So
we
read
in
St.
Athanasius
,
that
he
found
an
opposition
in
some
people
;
one
sort
saying
there
were
in
the
Trinity
three
Hypostases
and
one
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
another
three
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
one
Hypostasis
:
and
St.
Hierom
,
though
perfect
in
the
Greek
Tongue
,
was
so
exceedingly
troubled
with
this
question
,
that
he
sent
to
St.
Damasus
for
the
resolution
of
it
;
yet
he
wel
knew
there
was
no
difference
in
the
sense
,
but
only
in
the
terms
;
however
he
fear'd
lest
,
by
the
wrong
use
of
the
words
,
he
might
unawares
be
drawn
into
a
wrong
meaning
.
So
likewise
did
St.
Athanasius
find
,
that
the
two
former
parties
,
of
which
we
spake
,
agreed
in
the
Catholick
sense
,
though
their
words
were
opposite
.
The
reason
of
this
opposition
is
the
nature
of
these
two
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
Hypostasis
,
which
primarily
and
radically
signify
the
same
thing
;
Aristotle
telling
us
,
that
Hypostasis
is
prima
or
primò
substantia
,
which
in
Greek
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
whence
it
appears
,
this
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
does
not
signify
what
in
Latin
is
call'd
natura
,
(
to
which
the
word
substantia
,
by
use
,
is
now
appropriated
,
when
we
speak
of
this
mystery
)
but
only
in
a
secondary
sense
.
Again
,
the
word
Hypostasis
is
deriv'd
from
Substando
,
or
Subsistendo
,
and
therfore
usually
translated
Subsistentia
and
might
properly
be
exprest
by
Substantia
.
Now
,
applying
this
to
the
mystery
of
the
Trinity
,
Because
in
God
there
is
one
common
Nature
,
abstrahible
from
three
proprieties
;
therfore
the
nature
seems
to
substare
to
the
said
properties
and
so
deserv
the
name
Hypostasis
:
wherupon
some
explicated
the
Trinity
to
be
una
hypostasis
,
et
tres
Ousiae
.
For
Ousia
being
deriv'd
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Ens
,
and
Ens
or
Substantia
,
and
(
in
Greek
)
Ousia
signifying
primarily
what
the
Schools
term
Suppositum
(
that
we
see
with
our
eys
,
a
demonstrable
singular
,
named
substance
,
as
Bucephalus
,
Athos
&c.
which
among
men
(
if
restrain'd
to
particulars
)
is
call'd
Socrates
or
Plato
,
(
if
used
at
larg
)
in
the
common
name
a
person
:
)
these
men
,
very
Catholikly
,
said
three
Ousia's
and
one
Hypostasis
,
meaning
three
Persons
and
one
God.
But
,
the
Fathers
of
the
Council
of
Nice
(
by
much
pondering
these
words
,
by
their
debates
with
the
Arians
,
and
to
determine
a
rule
in
speaking
,
that
Catholicks
might
not
be
subject
,
through
equivocation
,
to
be
drawn
into
errour
,
)
agreed
upon
the
contrary
;
because
Hypostasis
was
more
commonly
in
use
for
that
we
call
a
Person
,
and
Ousia
was
rather
a
School
term
fetch'd
from
Philosophers
books
,
and
therfore
might
,
with
less
violence
to
common
language
,
be
taken
in
a
secondary
sense
.
Thus
it
became
the
rule
of
speaking
in
the
Church
,
to
say
three
Hypastases
and
one
Ousia
.
Besides
,
those
speeches
which
Perron
cites
are
not
so
harsh
,
but
as
,
in
a
rigorous
interpretation
,
they
are
fals
,
so
,
in
a
moderate
sense
,
they
contain
undeniable
truths
.
Philosophers
divide
instruments
into
Conjuncta
and
Separata
;
and
,
among
the
Conjuncta
,
number
up
our
Arms
and
Legs
&c.
which
are
our
very
substance
:
It
does
not
therfore
follow
,
if
the
Son
be
called
an
Instrument
,
that
his
substance
is
distinguish'd
from
the
Substance
of
his
Father
;
because
the
Instrumentality
consists
in
nothing
but
the
difference
of
their
notional
conceits
of
Being
and
Knowledg
,
wherof
Knowledg
seems
to
be
but
the
Vehiculum
of
Being
towards
the
operation
or
effect
:
So
likewise
,
whoever
works
by
a
power
that
is
not
in
himself
,
otherwise
then
from
another
in
whom
't
is
principialiter
and
(
as
the
Greek
speaks
both
anciently
and
at
this
day
,
)
Authoritativè
may
,
not
improperly
,
be
said
to
be
commanded
;
though
the
other
be
not
his
Master
or
Better
.
Neither
is
there
such
rigour
in
the
genders
of
aliud
and
alius
,
but
that
aliud
is
many
times
apply'd
to
the
person
;
and
only
Ecclesiastical
use
,
grounded
on
the
height
of
propriety
and
distinction
of
Genders
,
binds
us
to
this
manner
of
speaking
,
which
for
unity
and
charity
sake
we
observe
.
Out
of
what
has
been
discours'd
about
the
name
Ousia
,
we
may
easily
solve
the
seeming
contradiction
of
the
Council
of
Antioch
to
that
of
Nice
:
for
,
if
Ousia
may
signify
a
person
,
(
as
we
have
shew'd
it
does
,
in
its
best
and
chiefest
signification
;
)
then
Homoousion
signifies
the
same
person
.
So
that
the
Conncil
of
Antioch
,
denying
Christ
to
be
Homoousios
to
his
Father
,
deny'd
no
more
then
that
he
was
the
same
person
with
his
Father
;
which
no
subtlety
can
ever
prove
to
be
against
the
Fathers
of
the
Nicen
Council
.
Nor
is
this
said
to
reconcile
contradictories
,
but
discover
equivocations
:
For
that
this
was
the
true
reason
of
the
opposition
,
is
easily
deduc'd
out
of
both
St.
Athanasius
and
St.
Hillary
,
and
the
question
which
St.
Hierom
made
to
St.
Damasus
.
But
it
may
be
urged
,
if
there
were
a
verbal
Tradition
,
how
could
the
Christians
,
through
want
of
caution
,
contradict
one
another
:
or
,
had
it
been
as
known
a
part
of
Religion
as
the
Resurrection
,
how
could
Constantine
have
so
slighted
it
,
when
it
first
rose
,
or
Alexander
the
holy
Bishop
for
a
while
have
remain'd
in
suspence
?
To
this
I
answer
,
If
,
by
verbal
Tradition
,
be
understood
,
that
the
Tradition
was
deliver'd
in
set
words
;
certainly
those
set
words
could
not
be
doubted
of
,
though
their
sense
must
needs
be
capable
of
eternal
controversy
:
but
the
meaning
of
verbal
,
here
intended
,
is
only
as
contradistinguisht
to
written
Tradition
;
which
(
being
in
set
words
,
whose
interpretation
is
continually
subject
to
dispute
)
is
therfore
opposed
to
Oral
or
mental
,
where
the
sense
is
known
,
and
all
the
question
is
about
the
words
and
expressions
.
Nevertheless
,
suppose
it
had
been
deliver'd
in
a
set
and
determinate
phrase
,
and
that
Hereticks
began
to
use
other
words
;
a
controversy
might
be
about
those
terms
which
the
Hereticks
introduc'd
,
and
many
might
demur
,
uncertain
of
the
question
in
such
new
expressions
:
as
we
see
,
those
who
rely
on
Scripture
are
in
perpetual
quarrels
about
the
sense
;
wheras
,
to
Catholicks
,
the
sense
of
their
Faith
is
certain
,
though
the
words
be
sometimes
in
question
.
The
reason
therfore
,
why
,
at
Arius
his
first
broaching
that
desperate
heresy
,
Alexander
remain'd
a
while
in
suspence
,
was
not
that
he
understood
not
his
own
Faith
,
but
because
he
apprehended
not
what
Arius
meant
,
nor
whether
his
propositions
were
contrary
to
the
receiv'd
truth
:
But
when
once
Arius
broke
into
those
speeches
,
that
Christ
was
a
creature
,
and
that
there
was
a
time
when
Christ
was
not
;
then
that
holy
Bishop
likewise
broke
into
those
words
,
Quis
unquam
talia
audivit
?
and
this
is
the
crime
which
Socrates
reprehends
in
Arius
,
that
he
began
to
move
points
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
formerly
not
question'd
,
but
receiv'd
with
an
uniform
consent
and
credulity
.
As
for
Alexanders
praising
,
somtimes
one
,
somtimes
the
other
party
,
it
proves
no
more
then
that
he
was
a
prudent
man
:
though
Ruffinus
seems
to
tax
him
of
oversoftness
.
But
,
because
few
falsities
can
be
void
of
all
truth
,
and
few
truths
(
at
least
before
much
discussion
)
totally
free
from
all
mixture
of
circumstantial
errour
;
therfore
it
could
not
be
otherwise
then
wel
,
to
praise
both
sides
ingenuously
,
according
as
they
spake
truth
and
reason
,
and
discommend
them
,
when
they
fell
into
falsities
.
As
for
Constantine's
slighting
the
Question
at
first
,
it
shews
no
more
but
that
,
then
,
he
did
not
penetrate
the
consequence
of
it
,
or
rather
,
was
not
well
enform'd
concerning
it
.
For
,
ordinarily
,
the
craftiest
and
most
active
party
are
they
who
make
the
first
report
;
and
if
themselves
be
in
the
wrong
,
(
as
many
times
such
are
more
eager
and
diligent
then
those
that
hold
the
right
)
their
remonstrance
is
accordingly
.
And
so
it
was
:
for
,
Constantine
receiv'd
his
first
information
at
Nicomedia
;
very
probably
too
,
from
Eusebius
,
Bishop
of
that
City
,
a
most
perverse
adherent
to
Arius
:
nor
did
Constantine
himself
know
wherin
the
question
consisted
;
as
appears
by
this
,
that
in
his
whol
Letter
there
is
not
one
word
of
explication
of
the
point
,
but
only
in
common
,
that
it
was
of
slight
questions
,
not
belonging
to
the
substance
of
Faith
;
the
Arians
stil
craftily
endeavouring
to
diminish
the
importance
of
the
controversie
.
Besides
,
we
have
good
ground
to
believe
,
that
some
learned
men
in
Court
were
prevented
by
Arius
,
and
sollicited
into
a
secr●●
favour
of
this
errour
;
from
whom
,
't
is
likely
,
proceeded
that
motion
of
Constantine
to
the
Council
,
for
determining
the
point
out
of
Scripture
.
Nor
imports
it
,
that
the
Bishops
contradicted
not
this
proposition
of
the
Emperour
in
words
;
because
they
had
reason
to
follow
it
,
(
though
not
to
that
end
to
which
the
Emperour
propos'd
it
,
viz.
the
solution
of
the
question
,
but
)
to
the
conviction
of
the
Arians
,
and
satisfaction
of
the
world
.
For
,
to
speak
to
the
reality
of
the
business
,
there
was
no
doubt
among
the
Fathers
about
the
truth
or
falsity
of
the
main
matter
,
(
being
fully
satisfied
concerning
that
,
by
Tradition
,
even
from
their
childhood
:
)
but
the
question
was
about
the
answer
to
their
enemies
proofs
,
and
to
consult
what
arguments
and
reasons
should
be
alledged
against
them
;
for
the
satisfaction
of
the
Church
,
and
the
world
without
the
Church
,
and
for
the
expression
of
the
Catholik
doctrin
,
in
such
words
as
the
Arians
could
not
equivocally
interpret
to
their
own
perverse
meaning
:
especially
,
finding
they
had
fo
puzled
the
world
with
the
dust
they
had
rais'd
in
mens
eyes
,
that
even
some
good
Catholiks
could
scarce
see
their
way
,
but
were
in
danger
of
stumbling
against
the
blocks
those
Hereticks
maliciously
cast
before
their
feet
.
Eusebius
Caesariensis
testifies
of
himself
,
that
He
thought
Alexander's
party
had
held
the
Son
of
God
to
be
divided
from
the
Father
,
as
one
part
is
cut
from
another
in
Bodies
;
which
would
have
made
God
a
body
,
and
truly
two
Gods.
For
these
reasons
was
their
magna
conquisitio
,
their
turning
of
Scriptures
,
and
their
meeting
in
Council
,
as
St.
Athanasius
witnesses
,
speaking
in
the
name
of
the
very
Council
it self
,
in
his
Epistle
de
Synodis
:
We
met
here
(
says
he
)
not
because
we
wanted
a
Faith
,
(
that
is
,
because
we
were
uncertain
what
to
hold
)
but
,
to
confound
those
who
contradict
the
truth
and
goe
about
novelties
.
Neither
can
any
argument
be
made
out
of
Eusebius's
Epistle
to
some
Arians
,
in
which
he
says
,
The
Bishops
of
the
Council
approved
the
word
homoousion
,
because
they
found
it
in
some
illustrious
Fathers
:
for
,
though
the
inward
sense
of
that
term
was
perfectly
traditional
,
yet
was
it
not
til
then
precisely
fixt
to
that
particular
expression
.
But
the
same
Bishpos
consented
to
the
Excommunication
of
the
Contradictors
,
to
hinder
men
from
using
unwritten
words
:
and
was
not
that
a
proper
and
prudent
remedy
to
prevent
the
inconveniences
that
easily
arise
from
confusion
and
incertainty
of
language
;
when
every
one
phrases
the
mystery
,
according
to
his
private
fancy
,
and
governs
not
his
terms
by
some
constant
and
steady
rule
,
as
,
the
writings
of
the
Apostles
or
ancient
Fathers
:
which
interpretation
exactly
agrees
with
the
Greek
of
Eusebius
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
literally
and
truly
signifie
Words
written
neither
in
Scripture
nor
any
where
else
,
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
was
in
the
Fathers
.
And
so
,
I
need
not
alledge
He
was
a
secret
Arian
;
though
,
if
he
were
,
his
testimony
,
as
far
as
it
reaches
,
would
be
so
much
the
more
efficacious
against
them
,
as
Theodoret
imploys
it
.
Now
,
by
all
this
may
be
seen
,
why
in
Councils
there
are
engag'd
so
many
disputations
:
for
no
calumny
can
be
so
impudent
as
to
deny
,
the
Fathers
know
their
Faith
before
they
meet
there
;
which
is
plainly
imply'd
by
the
Hereticks
ordinary
protesting
against
them
,
as
unfit
Judges
because
they
are
parties
,
and
therfore
refusing
to
come
to
the
Council
;
besides
,
the
possession
of
the
old
Religion
being
as
publik
and
notorious
,
at
such
times
,
as
the
Sun
it self
at
noon
:
wherfore
,
to
say
they
come
to
seek
out
or
dispute
their
Religion
,
by
those
long
conferences
,
is
a
pure
folly
.
They
then
hold
their
Religion
upon
Tradition
or
possession
:
but
dispute
things
,
either
for
regulating
the
Churches
language
,
that
all
Catholiks
may
keep
a
set
form
of
explication
of
their
Faith
;
or
else
to
convince
their
Adversaries
out
of
such
grounds
as
themselvs
admit
.
To
dispute
,
whether
a
Council
,
not
confirm'd
by
the
Pope
,
makes
an
Article
de
fide
,
or
no
?
concerns
not
the
difficulty
now
before
us
;
and
engages
Catholick
against
Catholick
,
which
is
not
our
present
work
.
In
the
mean
while
,
out
of
all
which
has
been
said
,
we
may
gather
,
that
there
is
no
apparence
the
Catholick
Doctrin
,
concerning
the
Trinity
,
was
diversly
taught
before
the
Council
of
Nice
,
and
,
then
first
,
establish'd
out
of
the
Scriptures
:
but
,
that
it
was
the
known
and
confessed
faith
of
all
the
Ages
before
,
as
St.
Athanasius
expresly
teaches
;
avowing
confidently
he
had
demonstrated
it
,
supplicating
the
Emperour
to
permit
the
Catholicks
to
live
in
the
belief
of
their
Forefathers
,
and
upbraiding
his
adversaries
that
they
could
not
shew
their
progenitors
.
And
to
say
the
truth
,
unless
a
man
be
so
perverse
as
to
affirm
Christians
did
not
use
the
form
of
Baptism
prescrib'd
by
Christ
,
there
can
be
no
doubt
of
the
Tradition
of
the
blessed
Trinity
:
the
very
words
of
Baptism
carrying
the
Tradition
in
themselvs
.
Lastly
,
't
is
objected
,
there
was
no
reason
for
the
Council
of
Nice
,
in
this
quarrel
,
to
look
into
Tradition
,
since
they
had
such
abundance
of
Scripture
.
But
we
must
put
out
our
eys
,
if
we
do
not
see
that
even
at
this
day
the
Arians
are
so
cunning
as
to
avoid
the
strongest
Texts
of
Scripture
,
and
explicate
them
by
other
places
;
and
that
't
is
impossible
to
convince
,
in
this
manner
,
any
Heretick
,
as
long
as
one
place
can
explicate
a
hundred
opposed
.
The
Council
therfore
,
at
last
,
(
though
favour'd
with
as
much
advantage
as
Scripture
could
give
over
its
adversaries
)
was
forc'd
to
conclude
out
of
Tradition
:
as
Theodoretus
,
St.
John
Damascen
,
and
chiefly
St.
Athanasius
himself
confesses
:
a
necessity
which
the
Rules
of
St.
Irenaeus
,
Tertullian
,
St.
Basil
,
and
Vincentius
Lyrinensis
(
who
teach
,
it
is
to
no
purpose
to
dispute
with
Hereticks
out
of
Scripture
,
)
and
our
own
experience
of
above
a
hundred
years
,
plainly
convince
and
fully
justify
to
any
rational
man
,
whose
humour
or
interest
is
not
to
have
all
Religion
obscure
and
doubtful
.
THE
TWELFTH
ENCOUNTER
.
That
the
necessity
of
Communicating
Infants
is
no
Tradition
;
But
Prayer
to
Saints
is
.
THere
are
yet
two
instances
urged
against
Tradition
.
One
that
,
for
six
hundred
years
,
't
was
believ'd
necessary
to
give
the
holy
Eucharist
to
children
;
which
custom
has
now
been
a
long
time
disused
.
The
proof
,
as
far
as
I
know
of
the
necessity
,
is
drawn
only
out
of
St.
Austin
and
St.
Innocentius
,
and
some
words
of
St.
Cyprian
:
The
former
of
which
Fathers
are
cited
to
make
this
argument
against
the
Pelagians
,
The
Eucharist
cannot
be
given
,
unless
to
those
who
are
baptized
:
But
the
Eucharist
is
necessary
for
Children
:
Therfore
Baptism
is
necessary
for
them
.
To
which
I
answer
with
a
formal
denyal
,
that
any
such
argument
is
made
by
those
holy
Fathers
:
For
their
discours
runs
thus
,
It
is
necessary
for
Children
to
be
incorporated
into
Christs
mystical
body
;
but
this
cannot
be
done
without
Baptism
:
therfore
Baptism
is
necessary
for
Children
.
Whether
of
us
take
the
right
sense
of
these
Fathers
,
let
the
Books
judg
;
I
will
only
add
,
't
is
a
great
shallowness
to
think
the
Pelagians
(
who
deny'd
the
necessity
of
Baptism
)
should
admit
the
necessity
of
the
Eucharist
,
or
that
it
was
easier
for
those
Fathers
to
prove
the
necessity
of
the
Eucharist
,
then
of
Baptism
;
So
that
,
their
argument
must
be
suppos'd
,
by
the
objector
,
to
be
drawn
ex
magis
obscuro
ad
minus
obscurum
.
Yet
,
because
,
especially
,
St.
Austins
words
seem
equivocal
,
I
will
briefly
set
down
the
state
of
the
question
.
St.
Dennis
tels
us
,
no
Priestly
function
was
compleat
without
the
administration
of
the
blessed
Sacrament
:
Thence
came
a
custom
to
communicate
those
who
were
baptiz'd
.
This
custom
reached
even
to
Infants
,
but
neither
universally
,
that
is
,
in
all
Churches
nor
indispensably
:
For
,
it
was
only
then
used
,
when
Bishops
were
present
at
Baptism
;
as
is
apparent
,
both
because
Communion
was
never
administred
,
anciently
,
but
after
Confirmation
;
and
because
,
it
was
always
held
for
the
complement
of
all
Priestly
Benedictions
,
as
is
before
declared
:
Besides
,
in
some
Churches
,
there
is
not
the
least
sign
that
ever
it
was
given
to
Infants
.
Another
thing
to
be
understood
is
,
that
St.
Austin
uses
to
explicate
the
Communion
to
be
an
incorporation
into
Christs
mystical
Body
;
of
which
no
doubt
but
the
Sacramental
body
is
both
a
figure
and
cause
.
This
St.
Austin
himself
,
upon
the
sixth
of
St.
John
,
plainly
delivers
,
and
,
in
his
phrase
,
takes
the
eating
and
drinking
of
Christs
Body
to
be
Faith
or
Baptism
:
So
do
Orosius
,
Prosper
,
Fulgentius
and
Facundus
,
either
explicating
or
following
him
.
This
equivocal
manner
of
speaking
makes
those
,
who
are
either
not
attentive
enough
,
or
not
willing
to
have
him
speak
orthodoxly
,
construe
his
words
Grammatically
,
that
are
spoken
Allegorically
;
which
last
his
best
Interpreters
,
and
most
expert
in
his
works
,
accompt
to
be
his
opinion
.
But
to
conclude
this
History
,
After
their
loud
and
full
cry
,
as
if
the
prey
were
in
their
sight
,
which
I
believe
wii
never
come
within
their
reach
,
(
for
a
deep
mouth
is
a
sign
of
slow
heels
;
)
let
us
see
how
necessary
the
African
Church
(
an
objection
more
strongly
urged
)
thought
Baptism
it self
was
to
Infants
,
that
is
,
in
how
perpetual
use
.
And
presently
Tertullian
(
the
mainly
cited
and
glorify'd
for
St.
Cyprians
Master
)
tells
us
lib.
de
Bap.
c.
18.
Itaque
pro
cujusque
personae
conditione
ac
dispositione
,
etiam
aetate
,
cunctatio
Baptism●
utilior
est
.
St.
Austin
.
(
Disciple
to
the
other
two
)
reports
what
hapned
to
himself
,
having
ask'd
Baptism
in
his
Childhood
,
by
reason
of
a
sudden
danger
of
death
:
which
being
passed
,
his
Baptism
was
defer'd
by
his
Mother
;
Quia
viz.
post
lavacrum
illud
,
major
et
pericul●sior
in
sordibus
delictorum
eatus
foret
;
and
adds
,
ita
jam
credebam
,
et
illa
,
et
omnis
domus
,
nisi
solus
pater
.
And
that
this
was
not
the
Faith
of
that
house
only
,
but
of
the
whole
Country
,
is
evident
from
these
words
;
unde
ergo
,
etiam
nunc
,
de
alijs
atque
alijs
,
sonat
undique
in
auribus
nostris
:
Sine
illum
,
faciat
quod
vult
,
nondum
enim
Baptizatus
est
.
If
then
Baptism
it self
was
not
perpetually
administred
to
Infants
,
can
we
think
the
Eucharist
was
?
or
is
here
any
probability
it
was
so
us'd
to
children
,
as
not
to
be
also
often
omitted
,
and
that
lawfully
?
Maldonatus
(
a
grave
man
,
otherwise
)
exceeded
,
and
I
wonder
he
is
tolerated
,
speaking
so
directly
against
the
Council
of
Trent
,
after
the
publishing
of
it
.
But
his
assertion
is
manifestly
fals
:
Since
,
't
is
known
Communion
was
not
used
to
be
given
but
after
Confirmation
;
and
Baptism
,
without
Confirmation
,
was
held
sufficient
for
salvation
;
as
is
beyond
cavil
,
expressed
by
St.
Hierom
,
in
Dialog
.
cont
.
Lucifer
.
about
the
middle
.
The
last
instance
is
of
Prayer
to
Saints
,
which
is
proved
not
to
have
proceeded
by
Tradition
from
the
Apostles
time
;
by
four
arguments
.
First
,
because
divers
Fathers
held
that
the
souls
of
Saints
were
not
receiv'd
into
Heaven
,
till
the
day
of
Judgment
;
therfore
certainly
they
would
teach
no
prayer
to
Saints
.
The
Antecedent
I
will
not
dispute
;
not
that
I
believe
it
,
but
that
I
know
not
what
it
is
to
our
question
:
For
,
suppose
they
are
not
;
may
they
not
nevertheless
pray
for
us
?
we
Catholicks
think
that
Jeremy
the
Prophet
was
not
in
the
Macchabees
days
admitted
into
Heaven
,
yet
we
make
no
difficulty
to
believe
that
he
did
multum
orare
pro
populo
&
sancta
civitate
.
Those
Fathers
that
are
cited
for
the
Receptacles
,
are
acknowledg'd
to
place
the
Saints
in
Sinu
Abrahae
;
and
our
Saviour
teaches
us
,
that
Dives
prayed
to
Abraham
.
The
Protestants
,
as
well
as
we
,
allow
prayer
to
living
Saints
:
wherever
then
the
dead
Saints
are
,
are
they
worse
then
when
they
were
living
,
that
they
may
not
be
prayed
to
?
But
the
principal
answer
to
destroy
utterly
this
objection
,
is
,
that
those
who
say
we
learn
by
Tradition
,
that
Saints
are
to
be
prayed
to
,
say
likewise
we
have
learn'd
by
Tradition
that
Saints
go
to
heaven
,
that
is
,
are
admitted
to
the
fight
of
God
,
before
the
day
of
Judgment
.
The
next
proof
is
,
that
prayer
to
Saints
began
with
a
doubting
preface
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
to
which
I
find
my self
no
ways
engaged
to
frame
a
particular
answer
,
having
no
farther
ground
from
my
Adversary
(
who
cites
not
any
Author
)
to
explicate
the
meaning
of
this
objection
.
I
remember
,
Cardinal
Richelieu
,
at
his
death
,
is
reported
to
have
taken
his
kinsman
,
Marshal
de
Meilleray
,
by
the
hand
,
and
told
him
that
,
if
the
next
world
were
such
as
was
figured
to
us
here
,
(
I
deliver
what
I
conceiv
to
be
the
sense
,
not
the
words
)
he
would
not
fail
to
pray
for
him
:
Now
some
,
who
had
a
hard
opinion
of
that
great
Person
,
would
press
out
of
this
speech
,
that
he
beleev'd
not
the
Immortality
of
the
Soul.
Whether
this
also
be
pretended
to
be
the
meaning
of
that
Optative
term
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
cannot
judg
;
for
then
I
should
easily
admit
it
has
some
force
against
the
Tradition
of
praying
to
Saints
:
But
,
if
it
be
but
an
Oratorial
expression
and
obtestation
,
such
as
is
in
St.
Paul
,
when
he
presses
men
to
good
works
,
by
the
like
phrase
;
I
know
not
how
it
reaches
any
way
to
his
intent
,
and
much
less
against
the
receiving
of
this
use
by
Tradition
:
except
the
objector
suppose
that
,
truly
,
the
first
Prayer
he
finds
in
writing
was
the
first
that
ever
was
made
,
which
is
neither
proved
nor
probable
.
The
third
opposition
is
out
of
Nicephorus
Calixtus
,
who
reports
,
that
Prayers
to
the
Virgin
Mary
were
first
brought
into
the
publick
Liturgie
,
by
Petrus
Gnaphaeus
,
a
Heretick
.
The
consequence
I
should
make
out
of
this
antecedent
is
,
that
,
seeing
the
Author
's
being
a
Heretik
(
a
condemnd
and
hated
Person
)
could
not
hinder
this
institution
to
take
root
and
be
approved
,
't
is
a
sign
it
had
a
deeper
foundation
then
of
his
beginning
:
not
that
it
was
before
in
the
Liturgie
,
but
that
it
was
an
ordinary
practice
among
Christians
;
which
use
,
because
we
know
no
origin
it
has
in
Scripture
,
must
have
been
out
of
Tradition
,
and
not
of
a
short
time
:
how
our
Adversary
wil
prove
the
contrary
,
I
am
not
able
to
make
any
likely
conjecture
.
The
last
argument
is
drawn
out
of
the
confession
of
our
own
Doctours
,
who
affirm
,
there
is
no
Precept
for
praying
to
Saints
in
the
Church
of
God
(
for
so
much
is
meant
by
those
words
,
sub
Evangelio
;
)
and
yeild
the
reason
,
that
Pagans
might
not
think
themselves
brought
again
to
the
worship
of
men
.
Which
Antecedent
having
two
parts
,
the
non-precept
,
and
the
reason
thereof
:
out
of
the
first
part
nothing
can
be
deduced
;
out
of
the
second
this
consequence
is
inferred
,
Pagans
would
be
equally
scandaliz'd
by
the
Permission
,
as
by
the
Precept
.
Wherfore
,
if
it
be
commanded
,
neither
certainly
ought
it
be
permitted
.
Although
no
law
obliges
one
Divine
to
maintain
the
reasons
of
another
,
yet
I
see
no
such
evidence
in
this
consequence
,
as
,
for
it
,
to
renounce
the
reason
:
for
,
me
thinks
,
if
those
we
call
Saints
,
were
meant
to
be
Gods
,
we
should
of
necessity
be
bound
to
worship
them
;
whence
it
follows
,
if
it
be
not
necessary
to
worship
them
,
neither
are
they
Gods
,
nor
the
worship
exhibited
to
them
,
such
as
is
due
to
God
;
but
only
of
that
degree
which
we
give
excellent
creatures
:
a
position
so
conformable
to
Nature
,
that
it
can
scandalize
none
but
the
enemies
of
Perfection
;
who
,
under
pretence
of
avoiding
Idolatry
,
take
away
the
due
honour
and
excitation
to
Vertue
.
But
,
which
way
,
out
of
a
non-Precept
,
can
be
infer'd
the
non-Teaching
of
the
Doctrin
,
I
cannot
imagine
;
since
what
those
Doctors
hold
,
continues
true
at
this
day
,
when
it
cannot
be
denied
that
Praying
to
Saints
is
both
taught
and
practiced
:
For
though
,
in
our
prayers
,
there
be
some
directions
to
Saints
;
yet
,
generally
,
Christians
are
not
bound
to
such
d●votions
,
and
they
that
are
,
't
is
but
their
own
voluntary
acceptance
of
the
obligation
to
which
such
prayers
are
annexed
.
THE
THIRTEENTH
ENCOUNTER
Reflecting
on
certain
considerations
:
and
shewing
that
there
is
nothing
able
to
disprove
the
Church
of
Rome's
Communion
to
be
the
signe
of
the
true
Church
.
ALthough
,
out
of
the
whole
preceding
discourse
it
be
evident
that
this
way
I
defend
,
makes
the
Churches
Definition
depend
upon
the
Tradition
of
the
point
defined
,
and
not
Tradition
upon
them
;
as
if
,
because
by
Tradition
,
we
know
the
Churches
Definitions
to
be
true
,
therfore
we
know
the
truth
deliver'd
by
Tradition
:
Nevertheless
,
since
there
may
be
some
truth
in
this
reflexion
,
That
Tradition
is
known
sometimes
by
Definition
,
let
us
see
what
can
be
said
against
it
:
T
is
first
,
therfore
,
put
into
consideration
,
whether
since
four
Disciples
of
Christ
have
written
Gospels
,
or
the
Gospel
,
that
is
,
as
much
as
they
preach'd
(
for
they
preach'd
nothing
but
the
Gospel
:
)
if
God
would
have
us
trust
the
Church
,
he
was
not
both
to
specifie
so
much
,
very
plainly
,
in
them
,
and
farther
deliver
such
signs
as
were
necessary
ever
to
know
Her
by
.
For
answer
,
I
ask
a
cross
question
,
Whether
if
God
Almighty
would
have
all
men
see
by
the
Sun
,
he
was
first
to
tell
them
which
It
is
,
and
paint
'
Its
picture
on
every
wall
,
that
so
we
might
know
which
is
the
Sun
?
And
because
any
question
may
seem
rather
offensive
then
deserving
any
answer
,
I
proceed
to
the
application
;
and
ask
,
Whether
any
of
those
Christians
,
of
whom
Saint
John
says
,
exierunt
ex
nobis
,
could
doubt
which
was
the
Church
,
wherof
he
had
been
a
part
and
left
it
?
And
,
since
you
cannot
answer
otherwise
then
affirmatively
,
I
think
I
need
not
repeat
the
same
question
,
of
Arius
,
and
Pelagius
,
and
Luther
.
If
then
God
has
provided
for
all
these
,
that
they
were
taught
to
yeild
obedience
to
the
definitions
of
this
Church
,
so
clearly
,
that
they
could
neither
doubt
which
Church
was
their
teacher
,
nor
of
what
Church
he
spake
;
how
dare
they
presume
to
accuse
him
of
deficiency
in
his
providence
?
The
same
Authority
that
gave
you
the
Scripture
,
and
told
you
it
was
the
Word
of
God
,
said
likewise
,
that
what
she
taught
was
no
lesse
the
Word
of
God.
If
you
believe
her
report
for
the
Book
,
why
refuse
you
it
for
the
Doctrin
?
If
her
recommends
be
not
security
enough
for
the
one
,
they
will
certainly
prove
far
less
for
the
other
;
since
,
unlesse
I
am
strangely
mistaken
,
the
doctrin
of
the
Catholik
Church
is
not
so
hard
to
believe
,
as
the
story
of
the
Bible
:
let
any
Atheist
or
discreet
Moore
or
Pagan
be
judge
.
Oh
,
but
since
the
Evangelists
wrote
Gospels
,
they
wrote
all
they
preach'd
;
for
they
preach'd
nothing
but
the
Gospel
.
The
Gospel
is
known
to
be
the
same
with
the
Greek
Evangelium
,
that
is
,
the
Good-spel
,
or
happy
tidings
of
Christs
comming
:
so
that
the
Book
or
Preaching
which
tels
us
Christ
is
come
,
is
a
Gospel
,
be
there
never
so
much
,
more
or
lesse
,
in
the
Book
or
Sermon
:
how
then
it
can
be
infer'd
out
of
the
name
Gospel
,
that
the
Apostles
writ
as
much
as
they
preach'd
(
for
it
is
not
credible
they
preach'd
all
they
wrote
)
I
am
not
able
to
comprehend
.
The
second
consideration
is
,
how
we
know
when
the
Church
has
defined
?
To
which
I
answer
,
In
the
practice
of
sixteen
ages
it
has
no
more
been
doubted
,
when
the
Church
had
defined
,
then
when
a
Parliament
had
enacted
:
Why
then
is
there
required
more
information
?
But
,
some
Divines
say
more
,
some
less
to
be
enough
.
Let
them
be
doing
in
the
Schools
,
as
long
as
the
practice
goes
on
sufficiently
for
the
Churches
government
.
Thirdly
,
we
are
to
consider
,
Whether
sufficient
notes
be
left
to
know
the
Church
by
?
But
who
shall
use
these
notes
?
Catholicks
?
They
are
in
the
Church
.
Hereticks
?
They
know
what
Church
they
forsook
.
Pagans
?
They
look
not
into
the
Scriptures
to
finde
the
Churches
mark
.
Peradventure
those
Hereticks
whose
separation
is
so
long
since
,
that
they
remember
not
out
of
what
Church
they
went.
But
none
are
grown
so
aged
yet
.
However
the
marks
of
the
Church
are
apparent
enough
in
Scripture
,
if
there
want
not
wil
in
the
seeker
to
acknowledg
them
.
The
fourth
consideration
is
,
Whether
points
of
Faith
,
or
to
be
of
Faith
,
be
infinite
(
new
ones
continually
springing
)
or
finite
?
if
finite
,
why
are
they
not
all
delivered
at
once
,
to
make
an
end
of
incertitude
and
defining
?
The
answer
is
,
they
are
both
finite
and
infinite
:
finite
,
in
gross
,
and
wholy
deliver'd
by
the
Apostles
,
wholy
believed
and
practis'd
by
this
present
Church
;
but
infinite
,
in
the
detail
,
by
which
mans
wit
can
parcel
out
this
general
stock
of
Faith.
For
,
as
soon
as
any
sharp
and
crafty
Heretik
has
varied
some
proposition
,
necessary
to
the
explication
of
a
fore-believed
Doctrin
,
there
may
be
occasion
of
setling
some
new
proposition
,
which
shal
be
no
other
then
a
part
of
what
was
formerly
believ'd
in
Substance
,
though
not
so
explicitly
deciphred
.
As
he
that
professes
Christ
is
a
Man
,
implies
he
has
a
mans
Nature
,
a
mans
Understanding
,
and
Will
,
and
Action
;
though
this
word
Man
distinguishes
not
precisely
these
faculties
:
nor
does
he
that
repeats
all
these
qualities
in
particular
,
say
any
more
then
he
that
said
in
general
he
was
a
Man.
Now
then
I
answer
the
objection
,
as
Aesops
Master
did
those
who
would
have
bound
him
to
drink
up
the
Sea
:
stop
the
Rivers
(
said
he
)
and
I
will
performe
my
bargain
:
So
say
I
,
hinder
impertinent
curiosities
from
importuning
the
Church
,
and
her
Truths
wil
be
undoubtedly
seen
in
her
belief
and
practice
,
without
making
new
Definitions
.
The
last
objection
;
that
it
will
appear
a
shift
to
say
the
Churches
definitions
are
certain
,
and
yet
not
let
it
be
known
when
she
has
defin'd
,
of
it self
falls
flat
to
the
ground
:
both
because
I
take
not
that
way
;
and
,
if
I
did
,
since
we
are
not
troubled
about
knowing
our
Churches
Definitions
,
who
have
the
burthen
of
obeying
and
do
it
in
practice
,
the
Objectors
are
confuted
as
Diogenes
did
Zeno
,
(
when
he
disputed
against
motion
,
)
by
walking
before
him
.
For
all
this
,
the
Church
of
Rome
must
not
escape
yet
:
And
so
,
we
are
told
that
,
if
she
were
design'd
for
the
Pharos
to
know
the
rest
of
the
Church
by
,
somwhat
had
been
advan'd
;
for
,
otherwise
(
say
they
)
we
can
assign
no
mark
of
the
true
Church
,
the
Roman
being
deny'd
to
be
such
as
we
make
her
.
First
,
I
answer
,
we
have
no
need
of
recourse
to
the
Church
of
Rome
;
it
being
the
infallible
distinctive
sign
of
the
Church
,
to
lay
claim
to
the
handed
Doctrin
,
or
Tradition
,
which
evidently
appears
cannot
be
claim'd
by
two
:
For
,
if
two
agree
in
a
point
to
day
,
and
one
dissent
to
morrow
,
it
were
madness
to
say
the
disagreer
can
lay
claim
to
yesterdays
opinion
.
Secondly
,
we
say
,
if
we
would
fly
to
the
Roman
Church
,
the
oppositions
force
us
not
from
it
:
For
,
why
is
not
Cardinal
Perrons
answer
to
Plessis
invincible
,
that
the
whole
Church
condemn'd
St.
Cyprians
proceedings
?
Likewise
the
Asian
Bishops
were
condemn'd
in
the
Council
of
Nice
.
The
African
Bishops
question
was
about
the
enacting
a
Law
,
which
nevertheless
,
was
carried
for
the
Bishop
of
Rome
.
If
the
Fathers
remit
us
to
the
Apostolical
Churches
,
whose
successions
were
,
then
,
visible
and
evident
;
what
's
that
to
us
,
now
,
when
all
successions
are
interrupted
,
save
only
that
of
the
Roman
Church
?
The
definition
of
the
Council
of
Calcedon
is
known
to
be
only
the
conspiracy
of
a
Cabal
,
never
approved
as
legitimate
;
but
revers'd
afterwards
:
So
that
all
these
angry
darts
turn
their
points
against
their
Authors
;
the
judgment
in
every
instance
having
past
in
favour
of
the
Church
they
oppose
.
But
this
question
,
concerning
the
Church
of
Rome
,
is
of
greater
extent
and
importance
then
to
be
huddled
up
in
one
sheet
of
Paper
:
Therfore
,
let
us
leave
Her
to
the
acknowledg'd
Majesty
she
possesses
in
the
Christian
world
;
and
not
,
by
slight
objections
and
answers
,
rather
seem
to
undervalue
her
Dignity
,
then
either
oppose
or
defend
her
Authority
.
You
present
us
therfore
next
,
with
what
is
kept
for
the
closing
of
our
stomacks
;
and
they
are
two
dishes
:
One
,
that
at
last
we
Catholicks
resolve
into
Reason
,
as
well
as
Protestants
.
To
this
I
answer
,
if
you
mean
we
must
see
Reason
why
we
give
credit
to
Authority
,
I
agree
with
you
:
But
then
,
since
Reason
is
on
both
sides
,
Why
(
say
you
)
must
it
be
a
Wall
to
us
,
and
a
Bulrush
to
others
?
I
le
tell
you
.
Reason
has
two
parts
,
Demonstration
and
Sophistry
;
and
,
in
Demonstrations
,
that
evidence
which
governs
our
Lives
,
is
the
most
familiar
to
us
,
and
consequently
,
besides
its
firmness
,
't
is
the
most
clear
and
least
denyable
:
Now
,
this
proposition
,
that
we
ought
to
believe
a
knowing
person
,
in
that
wherin
our
selvs
are
ignorant
,
is
,
of
this
nature
,
a
Maxime
that
governs
all
our
life
,
publick
and
private
:
wherfore
our
ground
or
Reason
,
is
a
wall
,
a
rock
,
or
if
any
thing
be
yet
more
solid
.
On
the
other
side
,
of
all
parts
of
Sophistry
,
that
which
is
built
on
broken
ends
of
obscure
sentences
of
dead
men
,
who
cannot
declare
themselvs
,
is
the
most
weak
and
contemptible
:
and
this
being
that
you
rely
on
,
Reason
therfore
,
to
you
is
weaker
and
more
deceitful
then
any
Bul-rush
.
The
second
dish
is
,
that
whatever
is
deliver'd
in
defence
of
the
Church
of
Rome
,
only
proves
that
,
as
yet
,
she
is
the
true
Church
:
not
that
she
cannot
leave
the
way
she
is
in
,
and
fall
to
reform
(
as
her
adversaries
cal
it
;
)
or
that
there
may
not
happen
some
Shism
among
the
Churches
now
adhering
to
her
,
where
both
parts
may
claim
Tradition
:
and
then
where
is
the
guide
?
To
this
I
answer
,
I
will
not
weigh
the
proofs
of
others
for
the
eternity
of
the
particular
Church
of
Rome
:
since
there
is
no
contest
betwixt
us
here
,
about
that
:
but
those
who
are
acquainted
with
controversies
,
cannot
be
ignorant
,
that
our
writers
intend
to
prove
Her
indefectibility
.
All
I
'le
say
is
,
did
you
but
agree
with
us
,
that
she
is
at
present
the
true
Church
,
it
would
be
argument
enough
for
you
to
submit
,
til
the
cases
happen
which
you
suppose
possible
;
and
I
should
think
my self
too
grating
and
severe
towards
a
Person
,
in
other
respects
extreamly
recommendable
,
if
I
should
press
harder
,
then
so
upon
him
,
nor
could
I
desire
a
repast
more
delightful
to
my
soul
,
then
to
have
seen
that
in
practice
concerning
him
,
which
is
now
too
late
to
be
hoped
.
THE
FOURTEENTH
ENCOUNTER
.
Four
other
Arguments
revers'd
.
SUch
is
the
condition
of
Religion
,
when
the
liberty
of
chusing
is
permitted
to
all
that
have
the
boldness
to
challeng
it
;
who
having
no
other
Scales
,
to
poise
any
arguments
propos'd
them
,
then
the
affection
to
their
own
wils
or
prejudice
against
others
reasons
,
suffer
every
light
objection
to
overballance
the
most
weighty
and
solid
Demonstration
.
Therfore
am
I
forc'd
to
follow
certain
other
Adversaries
(
my
chase
not
being
confin'd
only
to
the
noble
game
)
into
every
by-turn
and
beat
every
little
bush
,
where
either
the
necessity
of
a
desperate
cause
,
the
fables
of
some
wild
Reporter
,
or
the
craft
of
any
jugling
Hypocrite
can
drive
them
to
hide
their
weak
heads
in
.
As
for
reason
,
in
our
present
business
,
they
tel
you
,
every
one
is
born
in
liberty
to
Religion
,
and
,
til
it
be
demonstrated
he
is
bound
to
acknowledg
some
Teacher
,
the
presumption
stands
for
liberty
,
and
't
is
meerly
of
curtesy
and
graciousness
,
they
take
the
pains
to
bring
arguments
for
the
Negative
.
This
I
shal
answer
as
the
Caprich
of
some
pragmatical
Chaplain
;
not
having
incivility
enough
to
entertain
the
least
suspition
,
that
so
great
a
Wit
,
stored
with
Art
,
in
so
busy
a
time
about
questions
of
government
,
should
bring
forth
so
mishapen
a
Monster
.
But
alas
!
what
cannot
an
unruly
fancy
,
that
bites
the
bridle
of
reason
?
Say
then
,
my
young
Divines
,
of
Politick
,
of
Paternal
government
,
what
you
say
of
Religion
:
Is
not
the
absurdity
so
palpable
,
it
wil
make
you
asham'd
?
That
no
child
is
bound
to
honour
Father
and
Mother
,
till
it
be
demonstrated
to
him
he
ought
to
do
so
?
No
Subject
to
obey
the
Magistrate
,
til
,
after
a
long
dispute
his
power
be
evidently
proved
legitimate
?
Pass
from
these
to
Arts
,
and
say
every
one
may
play
the
Physitian
,
the
Pilot
,
the
Judg
,
(
for
Doctor
of
Divinity
,
you
freely
give
your
licence
to
all
the
world
)
without
having
any
Master
or
Teacher
,
what
a
goodly
Common-wealth
you
wil
make
?
But
't
is
reply'd
,
Nullum
tempus
occurrit
veritati
,
no
more
then
Regi
;
since
veritas
fortior
est
Rege
.
I
,
Sir
,
but
in
your
major
you
put
veritas
,
and
in
your
minor
,
falsitas
.
For
,
what
is
your
truth
,
when
you
come
to
declare
your self
,
but
probable
arguments
,
of
which
nothing
is
more
certain
,
then
that
they
have
no
truth
in
them
?
a
proof
,
as
such
,
still
carrying
its
truth
in
its
force
of
concluding
;
but
probable
arguments
have
no
force
to
conclude
,
and
consequently
,
no
truth
.
For
,
the
truth
of
a
saying
is
different
from
that
of
an
argument
:
a
true
argument
being
that
which
proves
the
thing
to
be
;
a
true
saying
which
only
affirms
it
to
be
.
And
,
if
we
look
into
it
,
we
see
,
what
I
say
is
but
the
Law
of
Nature
,
and
naturall
constancy
:
for
as
,
to
not
act
,
't
is
enough
to
have
no
reason
;
but
,
to
act
,
we
ought
to
have
a
positive
cause
:
so
,
to
remain
in
the
Religion
of
our
Birth
and
Education
,
there
is
no
other
reason
requir'd
,
then
because
we
are
in
it
;
whereas
,
to
change
,
we
must
have
efficacious
motives
to
perswade
us
.
Here
,
my
Adversary
wil
exult
,
and
think
,
at
least
,
Protestants
cannot
become
Catholiks
,
without
evidence
,
which
he
conceives
impossible
.
And
,
I
grant
his
consequence
,
if
he
can
prove
his
supposition
.
For
,
to
my
sight
,
nothing
is
more
clear
then
,
that
Protestants
chang'd
their
Religion
from
being
Catholiks
,
and
that
upon
but
probable
grounds
:
whence
it
is
evident
,
no
Protestant
,
who
is
formally
such
,
(
that
is
,
holds
his
Religion
on
probable
arguments
,
against
the
Catholik
Church
)
but
stands
in
a
continual
formal
rebellion
against
Her
,
who
by
his
own
acknowledgment
was
once
his
Magistrate
,
and
against
whom
himself
confesses
he
has
no
more
then
probable
exception
.
Therfore
,
whoever
,
of
a
Protestant
becomes
Catholik
,
goes
so
far
with
evidence
,
that
he
reconciles
himself
to
a
government
under
which
he
once
was
,
and
had
no
just
reason
to
depart
from
it
,
(
none
being
sufficient
to
excuse
so
great
a
disorder
)
and
so
,
ought
,
under
peril
of
eternal
damnation
,
return
to
his
first
obedience
.
For
,
where
he
is
,
he
is
certain
to
find
no
security
;
since
,
his
relyance
,
by
his
own
verdict
,
is
at
most
but
upon
plausible
arguments
:
wheras
,
under
the
other
government
,
there
may
be
certainty
,
for
ought
he
knows
;
of
which
there
is
this
fair
motive
,
that
they
all
professe
it
,
which
is
more
forcible
for
the
credit
of
it
,
then
what
ever
he
can
say
in
abetment
of
the
contrary
.
Rashly
,
therfore
,
he
opposes
himself
to
follow
a
fals
way
,
a
way
that
assuredly
leads
to
unavoydable
precipices
.
They
reply
,
the
Turks
also
agree
in
the
Law
of
Mahomet
,
and
yet
that
brings
no
evidence
their
Law
is
true
.
But
alas
!
they
observe
not
that
,
in
saying
so
,
they
unawares
call
themselves
no
Christians
:
For
,
to
us
,
this
consent
is
no
argument
Mahometanism
is
true
,
because
it
carries
no
farther
then
that
the
Law
is
Mahomets
;
And
so
far
is
manifest
out
of
their
common
agreement
:
therfore
,
in
parity
,
't
is
evident
,
out
of
the
consent
of
Christians
,
that
the
doctrin
handed
down
from
the
Apostles
,
is
Christs
;
and
the
doubt
may
perhaps
remain
with
the
Objectors
,
but
not
with
us
,
whether
Cbrists
doctrine
be
true
?
as
neither
we
nor
they
doubt
that
Mahomets
preaching
was
fals
.
And
seeing
the
case
is
common
to
all
Christians
,
against
the
Roman
Catholik
,
he
only
relying
on
Tradition
,
they
all
renouncing
it
,
he
only
can
run
his
Religion
up
to
the
Person
of
Christ
,
and
there
leave
it
securely
establisht
,
upon
the
infallible
credit
of
his
word
.
And
as
no
other
sort
of
Christian
society
can
pretend
to
this
priviledge
,
so
neither
can
they
with
any
colour
of
justice
,
exempt
themselves
from
the
Authority
of
that
Church
that
enjoys
it
:
an
Authority
,
which
,
if
ever
she
had
,
and
such
as
she
claims
it
,
is
of
so
unchangeable
a
nature
,
being
constituted
by
God
,
being
the
rock
on
which
the
salvation
of
mankind
is
built
,
and
the
fundamental
stone
of
the
Church
,
no
time
nor
variation
of
material
accidents
can
prejudice
or
prescribe
against
it
.
Wherfore
,
if
Protestants
at
first
departed
unjustifiably
,
they
remain
for
ever
guilty
of
the
same
crime
,
til
they
restore
themselves
to
the
Primitive
union
.
Again
,
who
,
unles
he
had
renounc'd
all
morality
,
ever
call'd
it
liberty
,
not
to
know
,
or
not
be
bound
to
the
rules
and
principles
of
good
life
?
Sure
these
objectors
either
think
religion
concerns
not
good
life
,
but
is
a
vain
and
empty
Idea
in
the
air
,
little
important
whether
it
be
known
or
no
:
or
forget
themselves
so
far
,
as
to
fall
into
the
sequel
of
this
gross
absurdity
.
Besides
,
who
can
be
so
desperatly
passionate
,
as
to
term
it
liberty
,
to
have
no
good
government
;
and
relaps
again
to
the
rude
state
of
barbarousnes
,
where
murther
,
rapes
,
&
a
thousand
intolerable
insolencies
are
publikly
permitted
?
For
,
if
we
cast
our
eys
on
the
End
of
Religion
,
we
shall
see
,
that
to
want
the
due
Rules
,
is
as
inconvenient
towards
the
direction
of
mankind
to
final
beatitude
,
as
the
Laws
of
Canibals
are
destructive
to
all
civil
and
friendly
society
.
So
that
't
is
to
be
ignorant
of
all
reason
,
to
cry
up
a
liberty
to
have
no
Religion
,
or
to
chuse
one
indifferently
,
as
unconcern'd
whether
it
be
right
or
wrong
.
Were
it
not
better
plainly
to
avow
the
preferrence
of
the
pleasures
and
profits
of
this
world
,
before
hopes
so
far
off
as
the
future
life
;
then
,
with
these
ambushes
,
to
ensnare
unwary
souls
into
the
same
inconveniencies
,
under
title
of
a
probable
Religion
?
And
truly
,
if
we
look
upon
their
lives
,
we
shall
find
that
hoc
Janus
summus
ab
imo
Personat
.
I
intend
not
by
this
any
waies
to
derogate
from
the
old
Roman
vertues
,
in
this
sort
of
people
,
as
if
there
may
not
be
found
Regulus's
,
or
Cato's
,
or
Seneca's
among
them
:
for
,
I
doubt
not
but
the
very
vapour
of
Christianity
has
this
wholsom
effect
among
whom
it
passes
,
to
breed
in
them
as
Heroick
spirits
as
ancient
Rome
ever
saw
,
and
more
too
,
if
the
like
occasions
presented
themselves
:
But
Nature
,
and
Generosity
,
and
Opinion
,
too
often
challenge
their
shares
,
or
rather
mastery
,
in
such
actions
;
and
how
little
can
justly
be
ascribed
to
the
hope
of
heaven
,
I
rather
suspect
then
declare
.
To
return
therfore
to
our
discourse
.
The
Jew
,
the
Turke
,
the
Heathen
,
can
pretend
a
profession
of
his
Religion
;
for
all
these
stick
to
such
conclusions
as
their
principles
afford
them
:
But
the
Christian
,
who
cals
Christs
doctrin
his
,
and
confesses
that
he
or
his
Sect
has
deserted
those
who
alone
pretend
to
the
successive
livery
and
seisin
of
it
,
can
no
way
presume
to
the
possession
,
till
he
plainly
demonstrate
the
clearness
of
his
title
.
Wherfore
,
it
avails
not
any
drowsie
,
rather
then
quiet
,
nature
,
to
say
his
Father
,
(
and
peradventure
Grandfather
)
was
Protestant
before
him
,
and
therfore
he
is
Possessor
bonae
fidei
,
whilst
he
pretends
only
probable
arguments
:
for
so
long
he
implies
the
possession
to
be
unjustly
detain'd
from
the
advers
party
,
who
has
the
actual
receit
by
succession
;
especially
when
this
so
unparalleld
a
Riot
is
committed
without
susficient
evidence
,
by
the
very
Actors
confession
.
A
Protestant
then
,
has
no
better
claim
to
posse●sion
of
Christs
Doctrine
,
by
his
so
long
continuance
in
Heresie
,
then
the
Parricide
in
Aristotle
,
who
,
having
beaten
his
Father
pleaded
that
his
Father
had
beat
his
Grandfather
,
and
his
Grandfather
his
great
Grandfather
:
as
though
such
a
graceless
entail
could
prejudice
the
law
of
Nature
.
Though
not
so
absurd
,
yet
as
weak
is
another
Objection
taken
from
the
Jewish
Cabala
:
however
,
it
seems
worthy
of
thanks
to
the
Suggestor
.
What
it
was
,
is
not
hard
to
guess
,
our
Saviour
himself
having
given
us
the
hint
of
it
,
when
he
reproach'd
the
Jews
for
following
the
Traditions
of
their
Fathers
or
Elders
,
to
the
ruin
of
Gods
commands
.
But
to
decipher
it
better
,
I
ought
to
divide
it
into
matter
and
form
.
The
form
I
call
the
Rules
:
the
matter
,
what
was
deliver'd
or
found
out
by
these
Rules
.
As
for
the
matter
,
it
seems
in
some
way
proportion'd
to
the
proceedings
of
certain
of
our
Divines
,
who
pretend
to
be
mysticall
;
and
their
imployment
is
,
in
the
sublime
mysteries
of
our
Faith
,
to
invent
or
imagin
what
they
think
congruous
circumstances
,
to
move
the
affections
to
petty
devotion
:
which
imaginations
,
as
they
are
fram'd
out
of
good
intentions
,
so
have
they
many
weaknesses
,
and
little
or
no
doctrin
in
them
.
Conformable
to
this
we
may
conceive
that
,
after
there
were
no
more
Prophets
among
the
Jews
,
(
who
fail'd
them
,
not
long
after
the
second
building
of
their
Temple
)
the
Rabbins
began
to
frame
explications
on
their
Books
of
holy
Scripture
,
and
the
mysteries
learn'd
from
the
Prophets
.
These
interpretations
,
according
to
the
degree
of
their
skil
and
prudence
,
some
perform'd
better
,
some
worse
.
But
,
as
the
Jews
were
a
superstitious
and
ignorant
Nation
,
not
having
principles
of
true
knowledg
naked
before
their
Eys
,
but
wrapt
up
in
Metaphors
and
Allegories
;
all
together
went
among
them
for
sound
Law.
Til
,
after
our
Saviours
time
,
and
the
dispersion
of
that
generation
,
some
foolish
knave
,
to
give
authority
to
this
mess
of
good
and
bad
jumbled
together
,
invented
the
story
how
Moses
had
deliver'd
this
doctrin
to
the
Sanhedrin
,
and
they
had
conserv'd
it
,
by
traditional
conveyances
from
Father
to
Son.
A
story
as
impossible
and
incredible
,
to
one
who
penetrates
into
the
carriage
of
that
Nation
,
as
the
Fables
of
Jeoffrey
of
Monmouth
,
and
King
Arthur's
conquering
Hierusalem
.
Now
,
if
we
look
into
the
form
,
we
shal
find
it
more
ridiculous
then
any
Gypses
canting
,
or
the
jugling
of
Hocus
Pocus
,
and
as
pernicious
to
true
Doctrin
,
as
any
Pseudomancy
.
To
make
good
this
censure
,
I
shal
in
short
describe
their
form
:
it
consists
in
inventing
the
sense
of
Scripture
by
three
abuses
of
the
Letter
,
which
(
as
far
as
my
memory
servs
me
,
for
I
have
not
the
books
necessary
)
are
these
.
One
by
taking
every
letter
of
a
word
,
for
a
whole
word
beginning
with
that
letter
:
Another
,
by
changing
letters
,
according
to
certain
rules
fram'd
by
themselvs
:
The
third
,
to
find
numbers
of
years
or
other
things
,
by
the
numbers
which
the
letters
of
the
word
compound
,
in
such
Languages
where
their
letters
are
used
for
cyphers
.
So
much
being
deliver'd
in
short
,
I
cannot
conceive
any
indifferent
judgment
so
blunt
,
that
he
sees
not
how
far
these
ridling
ways
of
explication
are
from
the
natural
intention
of
a
Writer
;
and
how
destructive
to
all
truth
,
if
used
otherwise
then
for
pleasure
and
as
a
disport
of
chance
and
encounter
.
Our
Country
man
,
Doctor
Alablaster
,
invented
a
far
more
convenient
trick
,
by
purely
dividing
words
and
joyning
the
ends
of
the
former
to
the
beginnings
of
the
following
:
as
we
also
do
,
somtimes
in
English
,
to
disguise
common
words
;
and
the
Hebrew
is
far
more
apt
for
such
knacks
.
But
he
found
this
age
too
subtle
,
to
cozen
any
considerable
number
with
such
trivial
bables
:
Wheras
the
Cahala
gain'd
upon
the
Valentinians
and
Gnosticks
,
to
build
prodigious
errours
,
in
very
good
earnest
,
upon
their
more
ridiculous
invention
.
I
am
not
ignorant
some
eminent
persons
have
been
pleased
somtime
,
to
give
way
to
such
toyes
,
through
luxury
of
wit
and
gayety
of
humour
:
But
it
is
one
thing
to
play
for
recreation
,
and
a
far
different
to
establish
a
Basis
of
Faith
and
doctrin
,
which
is
abominable
,
on
such
Chimerical
dreams
.
And
yet
,
this
it
is
our
Opposer
would
Father
,
upon
no
less
then
Moses
and
the
Sanhedrin
and
all
the
sacred
Magistracy
of
the
old
Law.
Let
us
give
a
step
farther
and
see
,
if
it
were
true
,
how
like
it
were
to
our
case
.
The
Tradition
we
speak
of
,
is
the
publick
preaching
and
teaching
and
practice
exercised
in
the
Church
,
setled
by
the
Apostles
thorow
the
World
:
This
Cabala
,
a
doctrin
pretended
,
as
deliver'd
to
few
,
with
strict
charge
to
keep
it
from
publicity
,
and
so
communicate
it
again
successively
to
a
select
Committee
of
a
few
;
wherein
you
may
see
as
fair
an
opportunity
for
jugling
and
cozenage
,
as
,
in
our
case
there
is
impossibility
.
The
Moderns
therfore
,
who
profess
Cabala
,
may
say
they
receiv'd
it
from
their
predecessors
:
but
they
can
yeild
no
account
why
any
Age
may
not
have
chang'd
that
which
was
in
the
breasts
of
few
shut
up
together
in
a
chamber
;
and
so
ther
's
no
possibility
of
farther
assurance
,
then
the
vote
of
a
Council
of
State
,
for
its
being
deriv'd
any
higher
.
But
the
Arguer
demands
,
whether
they
cannot
ask
me
,
In
what
age
or
year
their
doctrin
was
corrupted
?
And
I
answer
,
they
may
very
boldly
:
But
,
if
I
assign
an
age
or
year
,
can
they
acquit
themselvs
in
point
of
proof
?
clearly
they
cannot
:
for
,
since
there
was
no
Register
nor
visible
effects
of
this
doctrin
(
it
being
forbidden
to
be
divulg'd
)
't
is
evident
,
that
cannot
convince
it
was
not
corrupted
in
that
year
or
age
.
He
urges
farther
,
the
notoriousness
of
the
ly
,
so
impudent
as
few
would
venture
on
:
not
reflecting
that
he
speaks
of
a
secret
,
altogether
incapable
of
notoriousness
.
May
not
they
add
,
says
he
,
the
dispersion
of
their
Churches
through
so
many
Countries
and
Languages
?
I
yeild
they
may
,
but
to
no
purpose
,
unless
they
continue
Sanhedrins
in
every
Country
:
For
otherwise
,
this
dispersion
will
prove
but
the
derivation
from
their
Council
of
Tiberias
,
or
such
like
time
,
which
is
nothing
to
the
succession
from
Moses
.
Add
to
this
,
that
the
Nation
since
Christs
time
,
is
infamous
for
falsifying
doctrins
and
corrupting
Scriptures
:
and
,
even
in
our
Saviours
time
and
long
before
,
their
Rabbins
were
justly
branded
with
the
foul
imputation
of
frequent
forgery
;
their
Sects
and
heresies
being
grown
up
to
that
desperate
height
,
as
to
deny
there
were
any
spirits
,
or
shall
be
any
Resurrection
,
which
is
the
very
top
of
impiety
.
But
(
what
is
no
less
to
be
consider'd
,
then
any
thing
yet
offer'd
)
the
very
subject
of
the
question
is
different
.
The
Church
,
we
speak
of
,
is
a
vast
and
numerous
body
,
spread
o're
the
world
;
and
he
must
be
a
mad
man
that
would
go
about
to
deny
this
Body
has
remain'd
perpetually
visible
,
from
Christs
time
to
ours
:
however
some
Heretick
may
pretend
the
invisible
part
,
viz.
that
the
Faith
has
been
interrupted
.
But
,
for
the
Sanhedrin
,
what
assurance
,
nay
what
probability
is
there
of
deriving
its
pedegree
,
from
Moses
to
the
daies
of
our
Saviour
?
In
all
their
oppressions
during
the
time
of
the
Judges
,
in
the
division
of
the
Tribes
,
in
the
raign
of
their
Kings
,
in
the
captivity
,
first
of
the
ten
,
then
of
the
two
other
Tribes
,
very
little
mention
of
any
such
Magistrate
,
much
less
evidence
of
a
perfect
continuance
.
How
far
then
,
are
we
from
having
any
certainty
of
a
doctrin's
succession
,
by
them
,
of
whom
't
is
very
obscure
,
whither
any
such
persons
were
or
no
?
A
third
objection
is
collected
,
from
the
natural
proness
in
Mankind
to
conserve
Tradition
;
by
which
they
intend
to
shew
Religion
is
corrupted
:
Wherin
you
may
note
the
force
of
wit
and
Logick
,
to
draw
arguments
against
a
truth
,
even
out
of
these
very
causes
,
which
are
made
to
conserve
the
truth
impugned
.
The
arguments
are
three
.
First
,
that
divers
Fathers
,
for
zeal
to
the
received
doctrin
,
were
very
earnest
against
the
belief
of
the
Antipodes
,
which
,
new
,
is
an
ocular
certainty
.
That
divers
Fathers
did
oppose
that
doctrin
,
I
willingly
grant
:
but
that
it
was
for
zeal
to
Religion
,
and
not
through
the
opinion
of
absurdity
in
Philosophy
,
I
am
not
satisfy'd
,
nor
does
the
Author
bring
any
proof
.
I
remember
they
object
,
as
absurd
,
that
men
should
stand
feet
to
feet
;
I
remember
they
conceit
those
under
us
would
fal
into
heaven
;
for
the
rest
,
some
places
of
Scripture
are
alledg'd
;
so
that
,
not
our
of
zeal
to
Tradition
,
but
through
misunderstanding
the
Scripture
,
they
fel
into
this
errour
.
Yet
I
deny
not
there
may
,
perhaps
,
be
some
argument
out
of
Religion
;
as
men
confirm
their
opinions
from
all
they
can
.
The
second
proof
,
I
imagin
touches
the
History
of
Virgilius
;
who
,
for
a
like
opinion
,
is
reported
to
have
lost
his
Bishoprick
.
But
't
is
a
mistake
;
for
that
holy
man
was
no
Bishop
when
he
was
charg'd
with
this
errour
,
That
he
held
there
was
another
Sun
and
Moon
,
belonging
to
the
hemisphere
opposite
to
us
,
and
a
new
world
:
nor
is
it
certain
,
whether
truly
he
thought
so
,
or
recanted
,
or
was
falsly
accus'd
;
but
wel
known
he
was
afterward
made
Bishop
,
and
lived
and
dyed
with
opinion
of
sanctity
.
But
though
the
two
first
proofs
are
slender
,
the
third
wil
require
more
strength
to
resist
it
;
and
therfore
't
is
especially
recommended
to
the
Reader
,
to
look
on
the
place
:
it
being
in
a
Council
and
our
own
proper
confession
,
and
so
apparently
strong
and
altogether
insoluble
;
if
the
Author
be
inexpugnabilis
Dialecticus
,
as
well
as
St.
Augustine
,
in
his
Burlesque
phrase
.
Thus
then
begins
this
Onset
,
which
our
Adversary
manages
with
as
much
civility
as
strength
.
I
wil
also
desire
you
(
says
he
)
to
look
into
the
584.
Page
of
the
Florentine
Council
,
set
out
by
Binius
:
and
there
you
wil
find
,
that
the
Latins
confess
they
added
to
the
Creed
,
the
procession
of
the
holy
Ghost
from
the
Son
,
because
the
contrary
opinion
seem'd
to
them
,
by
consequence
,
opposite
to
a
confes'd
Tradition
of
Christs
eternal
Divinity
:
which
yet
appears
by
what
Cardinal
Perron
has
excellently
shown
,
not
to
be
contradictory
to
Faith
,
but
that
this
consequence
was
ill
drawn
:
which
may
have
been
in
other
points
too
,
and
so
have
brought
in
no
smal
number
of
errours
;
since
neither
was
their
Logick
certain
to
conclude
better
,
nor
were
they
less
apt
to
add
to
their
Creeds
accordingly
,
at
any
other
times
,
then
they
were
at
that
.
Thus
far
the
charge
:
And
I
have
been
obsequious
to
so
ingenious
a
request
;
as
wil
,
I
hope
,
appear
by
my
answer
,
if
I
first
wash
my
hands
from
Cardinal
Perron
,
with
whom
I
do
not
engage
:
nor
need
I
,
since
the
Council
has
age
and
can
speak
for
it self
.
As
also
,
by
the
way
,
note
that
,
since
the
addition
of
Filióque
,
(
which
was
about
the
year
440
,
in
St.
Leo's
time
)
there
has
not
any
tittle
been
added
to
the
Churches
Creed
;
though
very
many
Heresies
have
been
condemn'd
.
So
that
the
Objector
is
forward
in
his
assertions
,
without
seconding
them
with
solid
proofs
.
To
come
now
to
the
Combate
,
I
doubt
much
he
,
who
was
so
sollicitous
to
have
me
look
into
the
Council
,
was
not
so
careful
as
to
cast
an
eye
upon
it
himself
:
Else
he
would
have
found
,
the
question
had
not
been
of
adding
the
words
Filióque
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
of
the
using
them
;
the
adding
having
been
for
the
controversy
with
Photius
,
the
using
for
the
expression
of
our
belief
;
which
the
Council
says
,
consists
in
two
points
;
First
,
that
the
Divinity
is
the
same
in
all
the
three
Persons
,
that
is
,
there
is
not
three
Divinities
in
three
Persons
,
nor
yet
one
Divinity
from
which
the
Persons
or
Personalities
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
different
,
and
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Second
,
that
none
should
have
any
cause
to
suspect
the
holy
Ghost
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Wherfore
,
the
insufficiency
of
the
consequence
,
which
(
he
says
)
Cardinal
Perron
demonstrates
,
is
not
to
our
purpose
;
no
such
inference
appearing
in
the
Council
:
the
Latins
or
Roman
Church
only
professing
that
,
if
the
holy
Ghost
did
not
proceed
out
of
the
Father
and
the
Son
,
as
one
principium
or
cause
,
then
the
Divinity
were
divided
in
the
Father
and
Son
,
and
,
by
consequence
,
in
the
Holy
Ghost
too
,
and
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
the
Council
speaks
.
Whence
,
we
may
see
,
the
Opponent
mistook
the
whole
case
,
there
being
no
question
of
the
cause
of
adding
,
but
of
what
was
express'd
;
nor
any
dispute
of
Christs
Divinity
,
but
of
the
Vnity
of
the
Divinity
with
the
Persons
and
in
it self
;
Nor
any
drawing
of
consequences
,
but
an
expression
of
Catholick
doctrin
;
nor
any
supposed
errour
,
but
a
truth
confess'd
both
by
Protestants
and
us
:
and
finally
,
the
words
are
said
to
be
used
,
to
express
this
point
,
that
He
proceeds
from
the
Son
;
and
not
question'd
why
the
opinion
is
held
,
that
He
proceeds
from
the
Son
,
which
is
far
different
from
what
we
now
contend
about
.
There
is
another
objection
,
and
Cardinal
Perron
made
the
Author
,
as
having
reported
,
out
of
Isidore
,
that
the
Jews
complotted
together
to
abolish
the
book
of
Wisdom
,
because
it
spake
too
plainly
of
Christ.
The
story
the
Objector
himself
wil
not
avouch
,
because
it
would
rank
the
Book
(
by
him
pretended
to
be
Apocryphal
)
too
high
:
yet
,
though
it
be
acknowledg'd
fals
,
he
conceives
it
strong
enough
against
us
,
because
it
shews
such
a
thing
might
be
done
.
Let
us
poize
a
little
the
weight
of
this
Argument
:
It
might
have
been
done
;
therfore
your
Tradition
may
fail
you
.
First
I
demand
,
how
you
prove
it
might
have
been
done
;
because
Isidore
said
it
was
done
.
The
Spanish
Conquerors
,
when
first
they
enter'd
the
miracles
of
the
Western
World
,
reported
,
They
climb'd
up
great
hils
in
the
Sea
:
Therfore
was
it
possible
?
They
talk't
much
of
waters
which
restor'd
Youth
:
Therfore
it
is
credible
?
But
Isidore's
authority
convinces
this
.
If
it
were
Isidore
the
holy
Bishop
of
Sevil
,
somthing
were
said
:
But
't
is
Isidore
,
surnamed
Mercator
,
one
that
collects
and
patches
together
truths
and
falsities
,
almost
indifferently
;
at
least
our
men
spare
not
to
reject
him
in
matters
of
great
moment
.
Thus
the
bare
possibility
,
that
it
might
have
been
done
,
is
not
,
it self
,
yet
,
sufficiently
prov'd
.
But
let
us
pass
that
,
and
,
without
much
straining
our
charity
,
grant
among
Jews
it
might
have
been
done
,
as
not
a
few
think
the
very
Law
was
lost
in
the
times
of
their
wicked
Kings
or
other
oppressions
:
what
inference
can
they
make
against
Christian
Tradition
?
Of
Books
of
Scripture
,
peradventure
there
was
a
time
,
when
some
one
,
or
rather
any
one
might
have
been
lost
;
because
it
was
in
few
hands
:
shall
we
therfore
conclude
the
same
possibility
of
suppression
,
when
we
treat
of
Doctrins
universally
profest
by
so
many
Millions
?
when
we
dispute
of
Practices
every
day
frequented
by
the
whole
Church
.
Stil
ther
's
one
jarring
string
,
that
grates
my
ears
with
its
loud
discord
;
though
the
stroak
come
not
from
the
hand
of
these
objectors
,
yet
I
wil
endeavour
to
put
it
in
tune
.
Some
sick
heads
roving
up
and
down
in
their
extravagant
phansies
wil
needs
entertain
a
wild
conjecture
,
that
at
first
our
Saviour
was
indeed
stil'd
God
,
and
though
the
learned
,
who
had
the
knack
of
distinguishing
,
knew
wel
enough
the
inward
meaning
then
signify'd
only
a
most
eminent
aud
god-like
person
,
yet
the
common
People
understanding
their
Preacher
simply
,
as
the
letter
sounded
,
came
by
degrees
universally
to
believe
his
true
and
real
divinity
.
But
with
what
ingenuity
can
such
rambling
wits
think
the
chief
Principle
of
Christianity
should
be
so
negligently
taught
?
or
accuse
so
many
holy
Saints
of
those
purest
times
to
be
such
deceitful
Teachers
?
Besides
,
did
not
their
rashness
blind
them
,
they
would
easily
see
the
raising
the
Person
of
Christ
,
from
humane
to
divine
,
would
necessarily
infer
a
notorious
change
in
the
solemn
Prayers
of
the
Church
and
daily
devotion
of
the
People
,
which
certainly
would
give
so
great
a
stroak
to
both
,
it
could
not
possibly
be
attempted
,
either
undiscern'd
or
unresisted
.
Lastly
the
Christian
Faith
being
delivered
not
in
a
set
form
of
words
,
but
in
sense
a
thousand
ways
explicated
&
enforc'd
according
to
the
variety
of
occasions
and
capacity
of
the
learners
:
how
can
any
ambiguity
of
phrase
endanger
them
into
a
mistake
,
who
attend
not
so
much
to
the
dead
letter
,
as
the
quickning
sense
,
so
variously
exprest
,
so
often
incultated
to
them
by
their
masters
?
THE
FIFTEENTH
ENCOUNTER
,
Declaring
the
state
of
this
Question
,
Whether
the
Scripture
can
decide
controversies
?
THere
remains
yet
a
second
part
of
our
Apology
;
for
,
as
this
is
the
Catholicks
principle
to
adhere
to
the
authority
of
the
Church
,
that
is
,
to
the
living
word
written
in
their
Breasts
,
which
governs
all
their
actions
relating
to
religion
:
so
on
the
other
side
,
whoever
have
at
any
time
,
(
under
the
pretence
of
reformation
)
oppos'd
her
Authority
,
such
have
constantly
rais'd
up
their
Altar
against
Tradition
,
upon
the
dead
letter
of
the
Scriptures
:
Which
,
as
the
Catholick
Church
highly
reverences
,
when
they
are
animated
by
the
interpretation
of
Tradition
;
so
,
by
too
much
experience
,
she
knows
they
become
a
killing
letter
,
when
abus'd
,
against
the
Catholick
sense
,
in
the
mouths
of
the
Devil
and
his
Ministers
.
But
,
before
we
set
our
feet
within
the
lists
,
I
am
bound
to
take
notice
of
an
opposition
,
no
less
common
then
slight
and
absurd
:
and
this
it
is
.
When
we
retire
to
Tradition
,
after
both
parties
have
lost
their
breath
in
beating
the
aerial
outside
of
Scripture
,
they
presently
cry
out
,
Cannot
Aristotle
,
cannot
Plato
make
themselves
be
understood
?
why
then
should
not
the
Bible
,
as
wel
,
determine
Controversies
?
If
this
were
not
after
sixteen
hundred
years
of
experience
,
after
so
much
pains
of
our
own
,
since
Luthers
time
,
idly
cast
away
,
in
tossing
the
windy
balls
of
empty
words
,
without
coming
to
resolution
of
any
one
point
,
peradventure
it
were
pardonable
:
but
now
,
alas
,
what
can
it
be
,
but
an
obstinate
desire
of
darkness
and
a
contempt
of
Gods
Law
and
truth
,
by
a
bold
and
irrational
assertion
and
loud
clamours
to
beat
down
the
Catholick
Church
;
like
Dametas
in
the
Poem
,
striking
with
both
hands
and
his
whole
strength
,
but
winking
all
the
while
?
Let
us
,
therfore
open
our
Eys
and
look
thorow
this
objection
,
Cannot
Plato
and
Aristotle
make
themselvs
be
understood
?
Yes
;
but
what
then
?
Ergo
the
Scripture
can
determine
controversies
?
The
supposition
wherin
all
venom
ly's
is
conceal'd
;
which
thus
I
display
:
As
Aristotle
wrote
of
Physicks
and
Metaphysicks
,
so
the
Scripture
was
written
of
those
controversies
which
since
are
risen
among
Christians
:
But
Plato
and
Aristotle
can
make
themselvs
be
understood
concerning
those
Sciences
:
therfore
the
Scripture
can
do
as
much
concerning
these
Controversies
.
This
ought
to
be
the
discourse
.
But
had
it
been
cloth'd
in
so
thin
and
transparent
a
dress
,
the
Authors
would
have
blusht
to
thrust
it
into
light
:
For
,
t
is
a
most
shameless
Proposition
,
to
say
the
Scriptures
were
written
of
the
Controversies
,
long
after
their
date
,
sprung
up
in
the
Christian
world
.
Beginning
from
Genesis
to
the
Apocalyps
,
let
them
name
one
Book
,
whose
theme
is
any
,
now-controverted
,
Point
betwixt
Protestants
and
Catholiks
.
T
is
true
,
the
intent
and
extrinfical
end
of
writing
St.
Johns
Gospel
was
,
to
shew
the
Godhead
of
Christ
,
which
the
Arians
afterward
deny'd
,
but
that
is
not
so
directly
his
theme
,
as
the
miraculous
life
of
our
Saviour
,
from
whence
the
Divinity
of
his
Person
was
to
be
deduc'd
:
and
yet
the
design
so
unsuccessful
,
that
never
any
Heresy
was
more
powerful
,
then
that
which
oppos'd
the
truth
intended
by
His
Book
.
But
,
I
suppose
,
their
reply
wil
be
,
they
purpose
not
to
say
the
Scripture
was
written
of
our
present
controversies
,
but
of
the
precepts
of
good
life
and
Articles
of
Faith
necessary
to
them
,
about
which
our
controversies
arise
.
If
this
be
their
meaning
,
their
Assumption
is
as
ridiculous
,
as
,
in
the
other
,
their
Major
or
chief
Proposition
.
For
,
their
argument
must
be
framed
thus
.
As
Scripture
was
written
of
the
necessaries
to
good
life
;
so
Aristotle
and
Plato
,
of
Physicks
and
Metaphysicks
:
But
Aristotle
and
Plato
writ
so
plainly
,
that
all
questions
,
rising
about
their
doctrin
,
can
be
declared
out
of
their
words
:
therfore
all
questions
relating
to
good
life
,
may
also
be
clear'd
out
of
Scriptures
.
Wherin
the
Minor
is
so
ridiculous
to
any
that
have
but
open'd
a
Book
of
Philosophy
,
that
't
is
enough
,
not
only
to
disanul
the
proof
,
but
discredit
the
Author
.
And
yet
were
it
true
,
the
consequence
would
not
hold
:
For
whoever
considers
what
belongs
to
the
explication
of
Authors
,
knows
,
there
is
a
great
advantage
to
discern
the
sense
of
those
who
proceed
scientifically
,
above
the
means
to
understand
one
that
writes
loose
Sentences
.
An
Archimedes
,
an
Euclid
,
a
Vitruvius
wil
be
of
far
easier
interpretation
,
where
the
Subject
is
of
equal
facility
,
then
a
Theognis
,
Phocyllides
,
or
Antoninus
,
because
the
antecedents
and
consequents
do
,
for
the
most
part
,
force
a
sense
on
the
middle
propositions
,
of
themselvs
ambiguous
.
Now
,
the
works
of
Plato
and
Aristotle
are
generally
penn'd
,
though
not
always
so
rigorously
,
yet
stil
with
an
approach
to
the
Mathematical
way
:
The
Scripture
uses
a
quite
different
method
,
delivering
its
precepts
without
connexion
betwixt
one
another
.
And
though
I
deny
not
but
,
peradventure
,
the
Articles
of
our
belief
have
,
in
themselvs
as
much
connexion
,
as
the
severest
discourses
of
those
Philosophers
:
yet
the
style
,
wherin
they
are
couch'd
in
the
Bible
,
is
accommodated
to
vulgar
capacities
,
and
the
delivery
by
way
of
plain
and
direct
affirmation
,
without
attending
to
the
artificial
rules
of
demonstration
.
But
,
because
no
controversy
can
be
clear
and
fit
for
decision
,
unless
it
be
prepar'd
by
an
exact
and
rigorous
stating
the
Question
;
I
first
intend
to
set
down
my
own
sentiment
,
which
I
conceive
is
also
that
of
the
Catholick
Church
:
and
afterward
what
I
collect
to
be
the
opinion
of
my
Adversaries
;
leaving
them
this
free
and
just
liberty
,
to
correct
me
if
I
mistake
their
mind
.
First
then
,
we
Catholiks
no
way
doubt
but
the
Scripture
is
the
word
of
God
,
and
of
infallible
truth
,
if
rightly
understood
:
and
that
whoever
,
being
out
of
the
Church
,
receives
the
Scripture
in
that
quality
;
the
ground
of
such
reception
(
if
rational
)
can
be
no
other
,
then
because
we
taught
him
so
,
and
deliver'd
it
to
him
,
as
such
.
For
I
do
not
intend
to
dispute
against
those
Spiritati
,
who
,
by
an
Enthusiastical
light
,
can
judge
of
Scripture
without
sense
and
reason
:
And
,
to
those
,
who
pretend
either
Fathers
or
other
Christians
out
of
our
Church
,
I
answer
,
my
meaning
is
to
comprehend
in
our
Church
the
Fathers
;
for
so
goes
our
position
;
and
consequently
all
Sects
either
receiv'd
the
Scripture
immediately
from
us
,
or
from
those
who
received
it
from
us
.
Secondly
,
we
doubt
not
but
the
Scripture
is
highly
profitable
,
for
the
enablement
of
Preachers
to
teach
,
reprove
,
confirm
,
in
all
points
of
Catholik
doctrin
,
both
concerning
Speculation
and
Practice
:
and
by
consequence
that
the
Church
were
not
so
thoroughly
furnisht
for
all
kind
of
exigenccis
without
it
;
for
which
reason
it
is
of
particular
usefulness
,
and
indeed
necessity
to
the
Church
.
Thirdly
,
we
confesse
the
Bible
contains
all
parts
of
Catholik
Doctrine
,
in
this
sense
,
that
all
Catholik
doctrin
may
be
found
there
,
by
places
and
arguments
be
deducted
thence
,
nay
more
,
be
topically
or
Oratorially
proved
out
of
it
:
so
that
,
if
an
able
Preacher
be
in
a
Pulpit
,
where
he
speaks
without
contradiction
,
with
a
full
and
free
scope
;
he
may
,
meerly
discoursing
out
of
Scripture
,
carry
any
point
of
Catholik
doctrin
before
the
generality
of
his
Auditory
,
and
convince
at
the
present
such
a
part
of
them
,
as
either
are
but
indifferently
speculative
,
or
have
not
taken
pains
in
the
question
.
Fourthly
,
I
affirm
,
that
if
any
point
be
brought
to
an
eristicall
decision
before
Judges
,
where
the
parties
on
both
sides
are
obstinately
bent
to
defend
their
own
positions
,
by
all
the
art
they
can
imagin
:
so
the
question
be
not
,
which
part
is
true
,
but
only
which
is
more
or
less
conformable
to
Scripture
;
the
Catholik
position
may
be
victoriously
evidenced
,
by
arguments
purely
drawn
from
thence
,
compared
and
valued
according
to
true
Criticism
;
without
ayd
of
Fathers
,
explications
,
or
any
other
extrinsecal
helps
.
Thus
far
I
esteem
all
good
Catholiks
ought
to
hold
;
and
believe
that
all
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
doe
,
de
facto
,
hold
.
Now
then
,
to
come
to
the
true
difference
betwixt
our
Adversaries
and
us
:
I
understand
it
consists
in
this
,
That
having
stated
a
material
point
,
(
as
whether
that
which
we
see
and
touch
in
the
Eucharist
be
truly
Christs
body
,
or
only
a
figure
of
it
,
it self
remaining
substantially
Bread
)
and
that
this
question
be
to
be
handled
contentiously
before
Judges
,
each
party
pretending
to
convince
and
demonstrate
,
by
quotation
of
places
critically
exalted
to
their
highest
force
:
whether
the
Scripture
(
I
say
)
be
a
sufficient
Storehouse
to
furnish
either
side
with
Texts
,
unavoidable
and
convincing
beyond
any
shadow
of
reply
;
in
the
judgement
of
sworn
and
expert
judges
,
who
are
wel
practis'd
what
convincing
signifies
,
and
how
much
the
various
acceptions
of
words
and
mutability
of
meanings
import
in
the
construction
of
sentences
.
This
is
that
wherin
I
engage
the
Catholik
Negative
;
and
suppose
all
Adversaries
must
hold
the
Affirmative
.
And
the
first
reason
of
my
supposition
is
,
because
I
never
see
them
attempt
any
other
way
of
disputing
,
but
out
of
Scripture
:
nor
yet
,
in
that
,
do
they
use
so
fair
play
,
as
to
put
the
places
which
favour
them
on
the
page
of
receipts
,
and
those
which
Catholiks
bring
to
the
contrary
upon
that
of
expences
;
and
then
having
by
rules
of
good
Criticism
examined
the
qualities
of
both
,
prefer
that
party
which
is
more
deserving
.
Next
,
I
know
not
how
that
man
dare
shew
his
face
before
any
person
of
common
sense
,
who
shal
first
acknowledg
he
goes
against
the
opinion
of
the
whole
present
Age
wherin
he
lives
,
against
the
undoubted
testimony
of
a
thousand
years
before
him
,
against
the
known
laws
both
spiritual
and
temporal
,
publikely
renouncing
all
obedience
to
all
kinds
of
Magistrate
,
empower'd
by
God
and
Man
with
just
authority
to
conserve
those
laws
;
that
shal
accuse
all
his
kindred
,
Ancestors
,
and
whole
Country
of
blindness
and
ignorance
,
and
pretend
all
the
world
is
bound
to
desert
them
and
follow
him
:
and
this
in
a
matter
,
concerning
no
less
an
interest
then
Eternity
:
and
after
all
this
so
arrogant
bawling
and
high
demands
,
being
ask'd
what
evidence
,
what
proof
he
can
bring
to
introduce
so
great
a
mutation
in
the
world
,
shal
be
forc'd
to
confess
,
he
can
but
play
at
cross
and
pile
with
them
,
to
know
which
of
the
two
sentences
is
true
,
which
fals
.
For
,
setting
aside
real
and
irrefragable
conviction
,
what
is
there
left
in
speculation
,
but
meer
contingency
?
Now
this
strange
boldness
,
this
incredible
presumption
was
undeniably
Luthers
case
:
and
if
his
,
then
certainly
all
his
followers
:
For
,
neither
is
the
weight
and
authority
of
so
many
ages
become
less
pressing
and
efficacious
against
his
adherents
,
nor
their
first
plea
improved
or
amended
,
but
rather
weaken'd
:
if
by
his
and
all
his
fellows
labours
,
as
yet
no
evidence
is
produced
(
an
infallible
sign
none
is
likely
ever
to
be
made
:
)
Nor
is
the
change
of
temporal
laws
and
Princes
any
motive
,
to
him
that
goes
upon
pure
reason
,
and
seriously
ayms
at
the
good
of
his
soul.
Again
,
he
whose
discours
is
not
convincing
,
and
yet
wil
be
medling
with
truths
of
highest
importance
,
is
either
ignorant
of
that
defect
,
and
then
he
deserves
the
name
of
a
rash
temerarious
fellow
that
dares
,
in
a
matter
of
such
consequence
advance
Propositions
(
by
passion
or
precipitation
)
whose
quality
himself
understands
not
:
or
else
he
knows
he
does
not
convince
;
then
let
him
at
the
beginning
of
his
Sermon
express
so
much
,
and
tel
his
Auditors
,
he
is
come
to
speak
to
them
concerning
their
salvation
,
and
propose
new
Tenets
about
it
;
but
,
in
very
deed
,
he
can
neither
prove
the
old
Tenets
are
false
,
nor
those
which
he
shall
propose
,
to
be
true
:
Can
any
one
think
,
if
the
Auditory
have
either
wit
enough
to
discover
so
grosse
an
Impostor
,
or
never
so
little
honesty
to
care
what
becoms
of
their
souls
,
or
love
to
Christianity
;
they
wil
not
with
great
indignation
pull
his
jump
o're
his
eares
,
and
tumble
him
out
of
his
Pulpit
?
Now
what
difference
is
there
(
so
the
mischief
be
done
)
whether
it
be
foretold
the
people
or
no
;
saving
that
,
to
conceal
the
wrong
,
is
a
more
wicked
and
destructive
piece
of
cunning
?
Another
consideration
is
,
that
in
practical
things
,
more
probability
approaches
to
certainty
,
and
,
by
multiplication
,
contingencie
at
last
begets
perfect
Necessity
;
but
,
in
speculation
,
not
so
.
For
,
as
there
is
more
probability
to
throw
seven
upon
two
dice
,
in
forty
trials
then
in
foure
:
so
,
in
five
hundred
,
most
certainly
that
cannot
fail
to
be
the
cast
:
the
reason
is
,
because
the
number
of
casting
so
exceeds
the
variety
of
chances
,
that
it
makes
first
a
difficulty
,
and
after
an
impossibility
of
missing
.
Now
,
in
speculation
,
if
no
particular
cause
precisely
compel
,
and
determine
the
effect
,
variety
can
prevail
nothing
;
so
that
,
rigorously
speaking
a
conclusion
is
no
neerer
being
true
,
for
a
hundred
unconvincing
Arguments
,
then
for
one
:
whence
it
follows
,
where
there
is
no
demonstration
,
neither
Opinion
is
securely
the
better
.
He
therfore
that
pretends
the
introduction
of
a
change
in
a
speculative
point
,
ought
either
to
promise
evidence
and
conviction
,
or
else
content
himself
with
silence
:
for
't
is
absurd
to
move
any
one
to
change
his
assent
(
I
speak
not
here
of
a
practicall
resolution
)
without
promising
him
some
abetterment
.
Lastly
,
as
far
as
I
can
penetrate
,
he
that
has
a
changeable
and
uncertain
Religion
,
has
none
at
all
.
For
,
I
conceive
a
Religion
(
as
we
now
discourse
of
it
)
is
the
knowledge
by
which
we
are
to
guide
our selves
in
our
way
and
progress
towards
eternal
felicity
:
so
that
,
if
the
Religion
any
one
professes
be
not
the
true
,
he
cannot
by
its
principles
perform
what
is
requisite
to
the
gaining
of
that
end
:
Neither
is
any
knowledge
which
such
a
Probablist
has
,
the
right
and
proper
means
of
cultivating
his
soul
in
order
to
future
happiness
;
and
therfore
it
is
as
imposs●ble
an
untrue
Religion
should
lead
to
Heaven
,
as
a
fals
way
,
to
London
.
Now
,
if
a
Religion
that
is
not
true
,
be
no
Religion
,
he
that
doubts
whether
he
has
the
true
,
is
in
doubt
whether
he
has
any
Religion
or
none
;
and
he
that
pretends
no
farther
then
to
doubt
about
Religion
,
pretends
not
to
know
he
has
any
:
but
,
the
act
of
knowing
cannot
be
had
,
if
he
that
has
it
,
does
not
know
he
has
it
;
therfore
he
that
pretends
not
to
know
he
has
a
Religion
,
confesses
himself
to
have
none
.
The
same
is
clear
in
practice
.
For
suppose
an
Apothecary
had
compos'd
a
drug
for
his
Patient
;
but
being
incertain
whether
to
administer
it
like
a
potion
or
a
glister
,
should
sometimes
give
it
one
way
,
sometimes
the
other
:
or
a
Guide
,
having
undertaken
to
conduct
a
Stranger
thorow
some
untroden
Wildernes
,
&
for
want
of
assurance
which
way
to
take
,
should
lead
him
up
and
down
as
in
a
Maze
,
first
to
the
left
hand
,
then
to
the
right
:
were
not
these
excellent
Masters
in
their
crafts
,
and
worthy
of
continual
imployment
;
but
with
this
condition
,
that
they
practised
their
Arts
upon
none
but
one
another
?
Then
,
if
Religion
be
the
knowledge
of
conducting
our
souls
to
heaven
;
is
not
he
like
to
make
good
speed
,
that
acknowledges
himself
incertain
of
the
way
?
who
to
day
marches
forwards
,
and
to
morrow
goes
as
much
backward
;
to
day
confesses
and
adores
Christ
in
the
Eucharist
,
to
morrow
blasphemes
him
,
and
damns
all
that
adore
him
;
to
day
prays
to
Saints
,
bears
respect
to
a
Crucifix
,
and
a
compassion
to
the
dead
,
to
morrow
cries
out
against
all
,
as
Idolatry
,
Superstition
,
and
meer
inventions
of
lucre
?
Still
there
remains
with
me
one
other
scruple
about
this
point
.
Divers
great
Brains
have
undertaken
the
commendations
of
things
,
which
mankind
,
is
so
far
from
delighting
in
,
that
very
few
can
endure
them
;
(
this
aversion
rising
out
of
a
judgement
,
not
taken
up
by
humour
,
but
taught
by
nature
,
which
justly
abhors
all
that
diminishes
or
destroys
its
being
)
,
as
Blindness
,
Folly
,
Sickness
,
and
the
like
:
and
contrived
many
perswasive
forms
and
witty
inducements
,
to
invegle
their
Auditory
into
an
evident
absurdity
.
Others
we
find
,
who
,
by
whole
Sects
,
maintain'd
that
all
propositions
were
indifferent
;
and
their
practice
was
,
of
every
subject
to
speak
copiously
and
plausibly
on
both
sides
:
and
this
in
good
earnest
,
out
of
a
setled
belief
that
they
could
make
which
side
they
pleasd
the
more
probable
.
I
ask
then
,
whether
the
probability
either
of
these
two
sorts
of
wits
bring
for
their
paradoxes
,
be
sufficient
to
chuse
a
point
in
Religion
?
If
you
say
,
I
;
What
imports
it
in
any
point
which
part
you
take
,
that
is
,
whether
you
have
any
Religion
or
none
?
If
you
say
,
no
;
what
means
do
you
prescribe
us
to
know
when
a
probability
is
great
enough
;
or
,
who
's
he
that
is
able
to
judge
the
degrees
of
probability
,
when
they
are
sufficient
,
and
when
not
?
Peradventure
you
may
say
,
In
the
first
case
,
the
evidence
of
nature
shews
their
probability
to
be
clearly
absurd
:
and
I
could
answer
,
why
may
not
Nature
sometimes
be
deceiv'd
,
as
Anaxagoras
would
perswade
us
,
when
he
maintain'd
Snow
was
black
?
but
I
need
not
;
'T
is
enough
to
remember
,
The
questions
of
Religion
are
concerning
actions
whose
effects
appear
not
to
us
;
and
yet
,
ordinarily
the
effects
are
the
chief
means
to
frame
arguments
,
and
produce
certainty
,
in
practice
,
that
the
cause
is
right
.
'T
is
enough
to
remember
eternall
blisse
belongs
to
the
next
world
;
and
the
Mysterys
we
dispute
,
are
such
as
the
Son
of
God
only
has
seen
and
brought
us
tydings
of
.
But
,
what
wil
you
say
to
the
second
sort
of
disputers
,
who
equall
all
probabilities
;
and
are
men
,
against
whose
eloquence
,
erudition
,
and
prudence
in
other
things
,
you
cannot
except
?
To
all
this
I
can
yet
add
one
plain
but
very
confiderable
reflexion
;
that
certainly
,
to
prove
any
position
,
those
wild
capricious
Brains
cannot
find
weaker
places
for
their
arguments
,
then
a
mute
,
ambiguous
,
dead
writing
,
not
quickned
with
reason
and
discourse
:
which
yet
,
is
the
boasted
ground
of
all
that
renounce
the
infallibility
of
the
Church
,
in
matters
of
supernaturall
belief
.
THE
SIXTEENTH
ENCOUNTER
.
Examining
five
Texts
brought
for
the
sufficiency
of
Scripture
.
THe
case
thus
stated
,
we
have
won
the
field
:
If
I
have
err'd
in
framing
the
question
,
let
them
correct
it
,
with
these
two
conditions
,
that
they
propose
it
so
,
as
to
leave
themselves
a
Rel●gion
,
and
different
from
ours
:
for
unless
both
these
subsist
,
the
quarrel
betwixt
us
is
at
an
end
.
But
if
I
have
rightly
exprest
the
point
in
controversie
,
let
them
bring
one
place
of
Scripture
that
comes
home
to
the
question
,
and
carry
the
Bays
.
Their
position
must
include
these
two
branches
:
That
Scripture
is
intended
for
a
ground
to
decide
Controversies
in
such
a
contentious
way
as
I
have
set
down
:
and
sufficient
to
perform
this
charge
.
For
the
former
I
dare
confidently
affirm
,
there
is
not
in
the
whole
Bible
an
expression
so
much
as
glances
towards
it
.
And
though
the
second
includes
the
first
,
and
can
have
no
verity
nor
subsistence
without
it
;
yet
since
there
are
some
who
discovering
not
the
first
,
can
perswade
themselves
they
finde
the
second
,
we
wil
try
how
solidly
they
proceed
.
First
then
,
they
cite
certain
Texts
in
which
they
say
,
the
Scripture
gives
us
salvation
:
But
there
is
a
wide
difference
betwixt
giving
salvation
,
and
being
the
whol
means
or
adequat
cause
of
it
,
which
is
the
point
to
be
maintain'd
,
if
they
wil
prove
the
Scripture
sufficient
;
else
all
Faith
,
Sacraments
,
good
works
,
preaching
,
&c.
must
be
absolutely
excluded
as
unnecessary
,
since
of
every
one
of
them
may
be
said
,
it
gives
salvation
.
Whence
in
common
already
appears
these
arguments
are
so
weak
and
defective
,
they
carry
not
half
way
home
to
our
question
:
Yet
let
's
see
at
least
how
far
they
reach
.
In
the
fifth
of
St.
John
,
Christ
bids
the
Jews
search
the
Scriptures
,
because
you
think
(
saith
he
)
you
have
eternal
life
in
them
.
Our
Saviour
was
discoursing
there
of
such
as
bore
witness
to
him
:
and
having
nam'd
his
Father
and
St.
John
,
at
last
he
descends
to
the
Scripture
and
tells
them
to
this
purpose
,
You
think
to
have
life
in
the
Scriptures
;
though
you
deceive
your
selvs
in
that
opinion
;
for
you
have
only
the
killing
letter
,
and
not
the
verifying
spirit
:
Nevertheless
search
them
,
for
they
bear
witness
that
I
am
the
true
life
,
to
whom
you
will
not
through
want
of
charity
and
love
of
God
have
recours
to
seek
it
.
Therfore
you
refuse
me
,
who
come
in
the
name
of
my
Father
,
a
sign
of
Truth
,
because
I
seek
not
mine
own
interest
:
But
you
will
receive
Antichrist
or
some
other
who
shall
come
in
his
own
name
,
which
is
a
mark
of
deceit
and
falshood
,
so
pervers
are
you
.
This
is
our
Saviours
discours
:
of
all
which
to
this
argument
belong
only
these
words
,
You
think
you
have
life
in
the
Scriptures
;
that
is
,
(
if
I
understand
the
Text
)
you
deceive
your
selvs
,
if
you
think
you
have
life
in
them
;
which
surely
must
needs
be
a
very
strong
reason
to
prove
,
Scriptures
give
salvation
:
though
if
the
question
were
not
of
the
Text
,
I
should
make
no
difficulty
of
the
conclusion
.
And
it
may
be
noted
that
our
Saviour
descends
to
the
proof
of
Scripture
,
in
the
last
place
:
putting
Miracles
the
first
,
as
motives
able
to
convert
Sodom
and
Gomorrha
:
in
the
second
Preaching
,
specially
they
shewing
some
good
affection
to
their
Preacher
St.
John
:
Lastly
,
the
mute
words
of
Scripture
.
And
as
for
St.
John
,
our
Saviour
expresly
says
he
cites
him
,
in
condescendence
to
them
,
that
they
might
be
the
rather
moved
to
embrace
the
truth
,
by
that
esteem
they
had
already
entertain'd
of
their
Preacher
.
Wheras
for
Scripture
there
was
only
their
own
conceit
,
which
our
Saviour
seems
to
reprove
as
an
humoursom
and
froward
obstinacy
,
that
they
would
not
be
convinc'd
by
the
palpable
demonstration
of
his
Miracles
(
the
easiest
and
surest
way
)
nor
rest
upon
the
preaching
of
his
Precursor
,
whom
themselvs
confess
to
be
a
Prophet
;
nor
lastly
make
a
diligent
search
without
prejudice
,
into
Scripture
,
which
,
if
interpreted
with
charity
and
humility
,
might
have
led
them
to
him
and
salvation
.
The
next
place
is
John
20.
These
things
are
written
that
you
may
belive
that
Jesus
is
the
Son
of
God
,
and
believing
may
have
life
in
his
name
.
T
is
true
both
Scripture
and
Faith
give
life
;
but
not
the
least
mention
made
here
of
any
such
quality
in
either
of
them
.
This
only
is
declar'd
that
the
end
of
St.
Johns
writing
the
Gospel
was
not
to
make
a
compleat
History
either
of
our
Saviours
Acts
or
doctrin
;
but
only
to
specify
such
particulars
as
prove
that
Christ
was
the
true
consubstantial
Son
of
God
:
to
keep
them
out
of
the
Heresy
then
beginning
to
rise
,
that
they
might
continue
true
believers
in
the
Church
of
God
,
live
according
to
its
Rules
and
be
saved
by
so
living
,
that
is
,
by
being
true
Christians
or
Jesuits
;
which
is
certainly
the
sense
of
these
words
,
in
his
name
,
or
,
in
the
name
of
Jesus
,
as
to
be
baptiz'd
in
the
name
of
Jesus
,
signify's
to
be
enroll'd
among
the
company
known
to
be
his
.
Now
from
this
Text
we
may
clearly
collect
that
St.
Johns
Gospel
was
not
written
by
the
Authors
intention
for
any
such
end
as
the
argument
urges
:
Nor
,
that
it
gives
life
,
more
then
this
one
Article
does
,
that
Jesus
is
the
true
son
of
God
;
Nor
yet
that
this
Article
gives
life
,
but
that
life
is
to
be
had
in
the
name
of
Christ
,
whatever
these
words
signify
:
Only
it
may
be
infer'd
that
life
cannot
be
had
without
this
Article
;
but
not
that
this
alone
is
able
to
give
life
,
or
that
it
cannot
be
believ'd
without
St.
Johns
Gospel
,
or
that
St.
Johns
Gospel
of
it self
is
sufficient
to
give
life
without
the
concurrence
of
Tradition
.
So
that
there
is
no
appearance
from
this
proposition
that
life
either
can
be
attain'd
by
Scripture
alone
,
or
cannot
be
had
without
it
.
The
third
Text
is
out
of
2
Tim.
chap.
3.
That
the
Scriptures
are
able
to
make
him
wise
to
salvation
through
the
faith
of
Jesus
Christ.
The
paraphrase
of
the
place
,
as
I
understand
it
,
is
,
O
Timothy
!
be
constant
in
the
doctrin
I
have
taught
thee
;
and
this
for
two
reasons
;
One
common
to
all
converted
by
me
,
because
thou
knowest
who
I
am
that
deliver'd
it
to
thee
;
This
is
the
first
and
principal
reason
,
the
authority
of
the
Teacher
:
Another
peculiar
to
thee
,
because
from
thy
infancy
,
thou
art
vers'd
in
the
holy
Scriptures
,
which
are
proper
to
make
thee
wise
and
understanding
in
the
law
of
Jesus
Christ
,
or
to
promote
and
improve
thy
salvation
,
which
is
obtained
by
the
faith
of
Jesus
.
So
that
,
he
speaks
not
of
Timothy's
becomming
a
Christian
,
but
his
becomming
a
through
furnisht
(
or
extraordinary
)
Christian
,
a
Doctor
and
Preacher
.
And
the
ground
on
which
I
build
this
explication
is
derived
from
the
words
following
,
where
the
Apostle
expresses
this
vertue
of
the
Scriptures
being
profitable
to
teach
and
reprove
;
as
also
from
this
consideration
that
the
sequel
,
Be
constant
to
my
words
or
Doctrin
,
because
the
Scripture
can
teach
thee
the
truth
of
Christs
doctrin
,
is
not
very
exact
,
but
rather
opposite
to
the
former
,
and
plainly
inducing
the
contrary
;
as
if
one
should
argue
,
Follow
not
my
doctrin
,
because
mine
,
but
because
the
Scripture
teaches
thee
it
:
which
directly
contradicts
the
intention
of
the
Apostle
,
as
appears
in
the
vers
immediatly
precedent
,
Be
stedfast
in
those
things
thou
hast
learnt
,
knowing
by
whom
thou
wert
instructed
;
wheras
this
other
discourse
is
perfectly
consequential
,
Stand
to
my
doctrin
because
the
Scripture
confirms
and
seconds
it
,
making
thee
able
to
defend
and
prove
by
arguments
,
what
I
have
simply
taught
thee
to
be
true
,
by
the
sole
evidence
of
Miracles
,
which
beget
Faith
,
not
Science
.
But
to
grant
our
Adversary
the
less
proper
sense
and
consequence
,
that
the
Scripture
was
to
contribute
to
the
salvation
of
Timothy
himself
;
still
ther
's
an
equivocation
in
those
words
,
through
,
or
by
the
faith
of
Iesus
Christ
:
which
may
be
refer'd
to
those
,
(
to
make
thee
understanding
)
Either
so
,
that
the
sense
be
,
The
Scriptures
(
in
which
thou
hast
been
vers'd
since
thy
infancy
)
will
contribute
to
thy
salvation
,
so
that
thou
understand
them
according
to
the
Faith
of
Iesus
Christ
which
I
have
orally
deliver'd
to
thee
;
and
this
is
,
in
direct
terms
,
the
Catholick
Rule
,
that
the
interpretation
of
Scripture
is
to
be
govern'd
by
Tradition
or
by
the
faith
and
doctrin
so
receiv'd
,
and
formally
depends
from
the
first
words
,
Remain
constant
to
my
doctrin
:
Or
,
by
another
explication
,
which
is
more
material
and
flat
and
most
incredible
,
That
the
old
Scripture
(
for
of
that
only
the
Apostle
speaks
,
no
other
being
written
while
Timothy
was
a
child
)
should
be
able
,
without
relation
to
the
knowledg
of
Christ
by
other
means
to
make
a
man
understanding
enough
to
be
saved
by
the
Faith
of
Him
;
as
may
be
seen
by
Sr.
Peters
being
sent
to
Cornelius
.
So
that
,
of
these
three
senses
,
the
first
is
nothing
to
our
adversaries
purpose
,
and
nevertheless
is
the
best
;
The
second
positively
and
highly
against
him
:
the
third
incoherent
to
the
words
precedent
and
following
,
and
in
it self
,
an
incredible
proposition
.
But
give
it
the
greatest
force
the
words
can
,
by
any
art
,
be
heightned
to
,
they
come
nothing
neer
the
state
of
the
question
proposed
which
concerns
the
decision
of
all
quarrels
carried
on
by
litigious
parties
:
Whereas
this
Text
is
content
with
any
sufficiency
at
large
to
bring
men
to
salvation
:
a
point
not
precisely
now
controverted
betwixt
us
.
Besides
Timothy
being
already
a
Christian
,
't
is
a
pure
folly
to
think
the
Apostle
sent
him
to
the
Scriptures
to
chuse
his
Religion
.
The
words
immediatly
following
the
place
explicated
are
urged
for
a
new
Argument
:
They
are
these
:
All
Scripture
is
inspired
from
God
;
and
profitable
to
teach
,
to
reprove
,
to
correct
,
to
instruct
in
justice
,
(
that
is
,
good
life
)
that
the
man
of
God
become
perfect
,
being
furnisht
to
every
good
work
.
The
paraphrase
,
according
to
my
skil
is
thus
,
The
holy
Writ
I
spake
of
,
is
any
Book
inspir'd
from
God
,
and
profitable
to
teach
things
unknown
,
reprehend
what
is
amiss
,
to
set
straight
what
is
crooked
,
to
instruct
in
good
life
;
that
the
Church
of
God
,
or
any
member
therof
,
may
become
perfect
,
being
,
by
instructions
and
reprehensions
applyed
out
of
Scripture
,
by
such
preachers
as
Timothy
,
fitted
to
any
good
work
or
all
kinds
of
good
works
.
This
I
conceive
the
natural
meaning
and
most
conformable
to
the
Text
,
were
we
to
seek
the
interpretation
of
it
indifferently
,
without
any
eye
to
our
present
controversy
.
And
in
this
sense
,
't
is
a
cleer
case
,
the
Apostle
speaks
of
the
benefit
of
Scripture
,
when
explicated
and
apply'd
by
a
Preacher
,
in
order
to
the
perfecting
of
those
that
hear
him
.
But
if
,
by
importunity
the
adversary
will
needs
have
it
,
that
the
Scripture
should
give
the
quality
of
being
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
the
person
himself
that
reads
it
;
to
content
him
,
I
shall
not
hinder
him
of
his
mind
,
but
only
prove
it
nothing
to
his
purpose
:
For
still
this
must
be
the
sense
,
that
it
produces
in
the
reader
the
excellencies
requir'd
in
a
Preacher
,
namely
to
make
him
do
all
those
good
works
which
are
expected
of
him
;
as
teaching
,
reprehending
,
&c.
so
that
one
way
or
other
,
still
the
Scripture
is
apply'd
to
furnish
him
with
Precepts
,
Arguments
,
Examples
,
and
such
like
instruments
of
perswasion
:
but
of
giving
the
first
Catechism
,
or
binding
ones
self
Apprentice
to
the
Bible
,
to
learn
the
first
rudiments
of
Christian
profession
,
ther
's
not
the
least
word
or
syllable
that
colours
for
such
a
conceit
:
nor
can
it
indeed
consist
with
the
direct
meaning
of
the
place
;
since
the
being
already
a
Christian
,
is
plainly
suppos'd
in
Timothy
,
by
St.
Pauls
institutions
viva
voce
,
before
any
exhortation
to
this
use
of
Scripture
.
So
that
,
here
is
no
question
concerning
the
first
choyce
of
Faith
,
but
of
perfection
after
Faith
:
much
less
any
mention
of
convincing
in
foro
contentioso
,
about
which
is
all
our
controversy
.
Another
place
is
Acts
26.
where
St.
Paul
,
defending
himself
before
Agrippa
and
Festus
,
against
the
Jews
accusation
,
who
calumniated
him
that
he
spake
in
derogation
of
the
Law
,
and
brought
in
a
new
doctrin
to
the
disturbance
of
the
people
;
made
only
this
answer
,
that
he
preach'd
nothing
but
what
the
Prophets
had
foretold
.
His
words
are
these
:
The
Iews
for
this
(
teaching
Christs
doctrin
)
finding
me
in
the
Temple
,
would
have
kill'd
me
:
But
I
having
obtain'd
succonr
from
God
until
this
very
day
have
persisted
testifying
(
or
protesting
)
to
great
and
little
,
that
I
spoke
nothing
but
what
the
Prophets
and
Moses
had
foretold
should
come
to
pass
;
as
,
that
Christ
was
to
suffer
,
that
he
was
to
be
the
first
should
rise
from
death
to
life
,
and
preach
light
both
to
Iews
and
Gentils
.
This
is
the
true
interpretation
of
the
Greek
Text
,
as
far
as
ly's
in
my
power
to
explicate
it
,
according
to
the
intention
of
St.
Paul.
I
deny
not
but
the
words
singly
taken
may
be
interpreted
,
I
have
persisted
testifying
to
great
and
little
,
and
in
my
Sermons
saying
nothing
but
what
&c.
But
this
explication
is
neither
so
proper
to
his
defence
,
nor
at
all
advances
the
Adversaries
cause
:
For
since
St.
Paul
tells
us
directly
what
the
points
are
of
which
he
spake
;
whatever
can
be
gathered
out
of
them
,
only
this
is
said
,
that
these
three
points
were
foretold
by
Moses
and
the
Prophets
:
and
on
the
other
side
,
the
discours
is
imperfect
,
running
thus
,
I
preach'd
indeed
many
other
things
,
yet
nothing
but
what
was
in
Moses
and
the
Prophets
,
to
wit
,
that
Christ
was
to
suffer
,
&c.
His
meaning
therfore
is
,
that
since
he
was
in
hold
,
his
perpetual
endeavours
had
been
,
to
shew
that
these
things
he
was
accused
to
have
preach'd
against
the
law
,
were
the
very
marrow
of
the
Law
and
foretold
by
Moses
and
the
Prophets
:
and
that
,
wheras
the
Jews
expected
Christ
to
be
a
temporal
King
,
who
by
force
of
Arms
should
restore
the
house
of
Israel
,
to
a
great
and
flourishing
estate
,
the
truth
was
quite
contrary
;
for
,
according
to
the
doctrin
of
Moses
and
the
Prophets
,
He
was
to
be
a
passible
man
,
to
suffer
death
,
afterwards
to
rise
again
triumphantly
,
as
the
first
fruits
of
the
Resurrection
,
and
to
send
his
Disciples
both
to
Jews
and
Gentiles
to
spread
the
light
of
the
Gospel
throughout
the
world
.
What
advantage
against
the
necessity
of
Tradition
,
can
be
drawn
out
of
this
place
of
Scripture
,
which
doth
not
so
much
as
talk
of
the
extent
of
Catholick
doctrin
,
much
less
come
within
kenning
of
our
Controversy
,
is
beyond
my
reach
:
This
I
know
,
that
,
to
say
all
points
of
Catholick
doctrin
can
be
sufficiently
prov'd
out
of
Moses
and
the
Prophets
,
is
an
assertion
I
believe
our
Adversaries
themselvs
will
deny
;
as
being
both
ridiculous
in
it self
and
absolutely
discrediting
the
necessity
of
the
new
Testament
:
and
yet
clearly
,
without
maintaining
so
gross
absurdities
,
they
can
make
no
advantage
of
this
Text.
THE
SEVENTEENTH
ENCOUNTER
.
Examining
such
places
as
are
brought
against
the
admittance
of
any
,
but
Scriptural
proof
in
Religion
.
WE
are
at
last
come
to
those
places
in
which
they
most
glory
,
conceiting
themselvs
able
by
them
utterly
to
destroy
all
Traditions
:
These
are
such
as
forbid
to
add
or
detract
from
the
holy
Scriptures
:
which
,
though
commonly
so
explicated
by
Protestants
,
yet
certainly
cannot
but
appear
to
every
child
altogether
impertinent
to
our
controversy
.
For
,
t
is
a
far
different
question
,
Whether
we
were
bound
to
put
no
new
or
Apocryphal
Books
into
the
Canon
(
which
our
adversaries
charge
us
to
have
done
)
or
to
take
none
out
(
which
we
charge
them
to
do
?
)
from
that
now
in
debate
,
Whether
there
be
any
other
means
of
assuring
matters
of
Faith
,
beside
the
Bible
?
or
rather
,
Whether
Scripture
in
an
eristical
and
contentious
way
,
be
a
Rule
sufficient
to
decide
all
controversies
in
Religion
?
Nevertheless
let
us
see
the
Texts
they
alledge
for
their
opinion
:
Deut.
4.
2.
Iosh.
1.
and
others
to
the
same
effect
.
My
first
answer
is
;
suppose
these
places
imported
all
the
force
our
adversaries
pretend
,
we
are
not
in
the
least
degree
concern'd
:
since
all
that
's
said
is
clearly
spoken
of
a
certain
Book
or
Law
,
properly
and
specially
belonging
to
the
Jews
:
and
no
more
obliging
Christians
then
the
Book
of
Leviticus
or
the
Law
of
Circumcision
.
Secondly
:
since
it
is
held
as
a
main
distinction
and
opposition
betwixt
the
Laws
of
the
Jew
and
of
the
Christian
,
that
those
of
the
Iew
were
to
be
written
in
Stone
and
Paper
,
and
those
of
the
Christian
in
the
hearts
of
men
by
Tradition
:
it
would
rather
follow
(
if
such
Analogy
were
to
be
made
)
that
because
nothing
but
Scripture
is
to
be
given
to
the
Jew
,
only
Tradition
is
to
be
pressed
on
the
Christian.
Thirdly
,
to
the
end
this
place
may
have
the
effect
endeavoured
by
the
arguer
,
all
the
rest
of
the
Bible
,
except
Deuteronomy
or
such
other
Book
,
to
which
the
Texts
cited
particularly
relate
,
may
be
burnt
,
or
at
least
cast
out
of
the
Canon
;
and
not
have
any
power
to
decide
controversies
,
even
in
the
Jews
law
.
I
know
't
is
answer'd
,
that
Protestants
deny
not
such
Books
:
Neither
do
we
accuse
them
of
it
;
only
we
conceive
we
may
safely
say
,
they
contradict
themselvs
,
in
pressing
these
places
to
that
effect
of
one
side
,
and
admitting
the
Books
on
the
other
.
My
fourth
Answer
is
,
that
the
Law
it self
enjoyns
in
certain
cases
,
other
precepts
to
be
added
;
remitting
the
people
upon
any
doubt
,
first
to
Iudges
,
and
afterwards
to
the
High
Priest
,
and
commanding
their
declarations
to
be
obey'd
,
and
under
greatest
penalties
punctually
observ'd
:
So
that
,
the
consequence
drawn
out
of
these
places
,
is
both
weak
in
it self
and
prejudicial
to
them
that
use
it
.
Nor
is
the
inference
our
adversaries
wrest
out
of
the
last
Chapter
of
the
Apocalyps
less
unreasonable
then
the
former
:
where
,
he
that
adds
or
detracts
any
thing
from
that
Prophecy
is
accursed
:
whence
pleasant
discoursers
will
needs
conclude
;
that
Christian
doctrin
is
no
otherwise
to
be
proved
but
by
Scripture
.
Questionless
,
to
speak
more
pertinently
to
the
Text
,
they
should
have
said
,
it
was
to
be
prov'd
out
of
nothing
but
the
Apocalyps
:
but
because
that
would
appear
too
palpable
and
absurd
,
they
included
the
rest
of
the
Scripture
violently
against
the
express
letter
and
meaning
of
the
Text.
This
Argument
seems
to
me
,
as
if
the
fam'd
Astrologer
Mr.
Lilly
,
had
obtain'd
a
Protection
from
the
State
,
that
none
should
presume
to
abuse
his
Prognostications
,
by
foysting
in
counterfeit
ones
,
or
blotting
out
any
part
of
his
;
and
thence
,
one
should
boldly
infer
that
all
our
Courts
of
Justice
were
commanded
to
judg
such
cases
as
came
before
them
,
only
out
of
Lilly's
Almanack
:
with
this
sole
difference
,
that
the
arguer
here
unjustly
cogs
in
the
whole
Scripture
,
instead
of
the
single
Book
of
the
Apocalyps
,
which
makes
his
consequence
far
weaker
and
more
unexcusable
then
the
other
;
as
I
confess
the
similitude
I
use
agreeable
rather
to
the
impertinency
of
the
objection
,
then
to
the
dignity
of
the
subject
.
To
these
two
may
be
parallel'd
that
Preface
of
St.
Luke
,
so
strongly
urg'd
by
some
.
The
words
,
as
I
understand
them
,
are
these
.
Seeing
many
have
endeav●ured
to
compile
ae
history
of
the
things
in
great
abundance
acted
among
us
;
according
as
they
who
were
from
the
beginning
eye-witnesses
and
instruments
of
the
Gospel
,
have
delivered
to
us
:
I
also
have
thought
fit
(
excellent
Theophilus
)
since
I
was
present
at
all
,
things
almost
from
the
beginning
,
to
set
them
down
to
thee
in
order
,
that
thou
mayest
know
the
certainty
of
the
Reports
which
thou
hast
been
taught
.
This
is
the
Text
,
though
others
interpret
it
otherwise
;
who
(
if
they
will
urge
any
thing
out
of
their
own
explication
)
must
first
justify
it
against
this
.
But
out
of
this
,
First
St.
Luke
pretends
no
more
then
to
tell
our
Saviours
life
,
like
a
good
Historian
;
however
some
of
his
excellent
sayings
cannot
be
deny'd
their
place
in
his
life
,
as
is
testifyed
by
the
same
St.
Luke
,
in
the
first
of
the
Acts
:
and
therfore
we
ought
not
expect
to
know
more
from
him
,
then
was
fit
for
an
Historian
to
report
;
that
is
,
the
eminent
deeds
and
sayings
of
our
Saviour
.
Now
,
the
end
express'd
in
the
Text
for
the
writing
of
this
History
may
be
understood
two
ways
:
One
,
that
Theophilus
might
know
which
reports
were
true
,
which
fals
:
The
other
,
that
Theophilus
out
of
the
recital
of
Christs
miracles
and
heroical
actions
might
understand
the
greatness
of
his
person
,
and
by
consequence
the
certainty
of
his
holy
doctrin
,
which
depends
from
them
;
But
whether
one
or
the
other
,
however
there
is
not
a
word
that
this
Book
should
serve
for
a
Catechism
,
to
teach
him
and
all
the
world
the
entire
body
of
Christian
doctrin
,
which
must
be
our
Adversaries
meaning
.
There
are
yet
two
passages
I
must
not
omit
,
because
our
Adversaries
make
great
account
of
them
:
one
is
the
fourth
Chapter
of
the
first
to
the
Corinthians
,
That
you
may
learn
in
us
,
not
to
be
wise
beyond
what
is
written
.
To
understand
this
place
,
you
must
know
there
grew
some
emulations
betwixt
the
disciples
of
the
Apostles
,
(
if
I
may
guess
)
betwixt
those
of
St.
Peter
and
St.
Paul.
This
St.
Paul
reprehends
at
large
:
but
for
fear
of
making
the
breach
wider
,
instead
of
closing
it
,
would
not
name
St.
Peter
,
chusing
rather
to
put
the
case
,
as
if
it
had
pass'd
betwixt
himself
and
Apollo
:
and
first
uses
this
argument
,
that
Paul
and
Apollo
are
but
Ministers
of
Christ
:
therupon
after
some
diversion
,
he
comes
to
tel
them
,
how
all
that
any
man
has
,
is
from
God
and
for
the
people
;
and
concludes
,
to
have
all
esteem'd
as
the
Ministers
of
Christ
and
dispensators
of
his
Mysteries
:
And
after
he
has
express'd
how
little
he
concerns
himself
,
whether
he
be
wel
or
ill
reputed
by
them
,
concludes
,
telling
them
he
had
taken
those
two
names
of
Paul
and
Apollo
,
to
teach
them
this
point
;
and
then
brings
in
the
words
alleadg'd
,
which
I
may
venture
to
paraphrase
thus
.
I
have
disguis'd
my
discours
concerning
the
esteem
you
ought
to
have
of
your
Preachers
,
under
the
names
of
Apollo
and
my self
;
that
,
by
what
I
teach
you
to
be
due
to
our
persons
,
you
may
learn
not
to
be
affected
to
your
Preachers
,
above
what
I
have
written
to
you
about
a
dozen
lines
before
:
to
wit
,
that
they
are
all
ordain'd
for
you
Ministers
of
Christ
and
dispensers
of
his
Mysteries
;
to
the
end
one
of
you
do
not
swell
with
pride
or
choller
against
another
in
any
mans
behalf
,
and
so
breed
Schisms
and
contentions
among
your selves
.
This
is
the
meaning
of
the
Apostle
;
as
will
appear
to
any
judicious
understanding
,
that
can
be
content
to
read
and
diligently
weigh
the
whole
composition
of
the
discours
.
And
here
we
are
unwillingly
constrain'd
to
observe
the
desperate
shifts
of
many
of
our
adversaries
,
into
which
either
the
rashness
of
their
passions
or
necessity
of
their
caus
engages
them
:
for
so
,
in
the
Text
we
now
treat
,
they
presently
snapt
at
a
piece
of
a
sentence
,
where
they
found
this
charming
word
(
written
;
)
and
that
was
enough
for
them
,
without
ever
troubling
their
heads
to
consider
or
sense
or
connexion
in
order
to
the
framing
a
legitimate
argument
.
For
,
had
they
but
taken
the
immediatly
precedent
line
,
These
I
have
disguized
into
Apollo
and
my self
for
you
,
and
then
brought
in
the
words
cited
,
That
you
may
learn
in
us
,
not
to
be
wise
above
what
is
written
;
the
nonsense
would
have
declar'd
it self
,
and
stumbled
the
Reader
,
who
could
not
but
presently
have
check'd
at
the
inconsequence
.
And
the
verse
following
would
be
likewise
incongruous
to
these
,
that
you
be
not
sweld
one
against
another
for
any
man
:
For
,
what
connexion
can
either
the
words
precedent
,
or
subsequent
have
,
with
this
,
that
,
You
are
to
learn
your
Faith
out
of
the
Scripture
?
and
yet
I
have
translated
the
Latin
Sapere
or
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
against
the
true
sense
,
for
the
objectours
advantage
;
wheras
the
true
meaning
is
not
to
esteem
them
higher
,
or
bear
themselvs
,
as
if
their
Masters
were
higher
:
and
thus
the
very
English
Translation
yeilds
it
.
The
latter
place
is
out
of
the
first
to
the
Galathians
,
where
he
warns
them
,
that
whoever
comes
to
preach
any
doctrin
,
besides
that
which
He
had
taught
them
,
they
should
refuse
him
communion
,
or
account
him
execrable
.
This
passage
I
have
always
esteem'd
very
strong
and
pregnant
for
Tradition
▪
and
our
Adversaries
call
it
a
most
illustrious
proof
against
it
.
I
confess
at
first
I
was
at
a
loss
to
imagine
how
they
could
frame
an
argument
out
of
so
unfavourable
a
Text
:
but
at
last
,
I
perceiv'd
it
might
perhaps
be
thus
,
St.
Paul
(
said
they
)
preach'd
nothing
but
what
was
written
,
as
he
testify's
to
Agrippa
;
so
then
,
all
he
preach'd
was
Scripture
:
But
he
commands
them
to
receive
no
other
doctrin
,
but
what
he
deliver'd
them
:
Therfore
,
he
enjoynd
them
to
make
Scripture
the
Rule
of
their
Faith.
This
is
(
as
far
as
I
can
find
)
the
full
epitome
of
their
discourse
upon
this
Text.
But
,
considering
that
what
is
in
Scripture
may
be
deliver'd
by
preaching
,
without
any
mention
of
Scripture
;
me
thinks
though
all
St.
Paul
taught
the
Galathians
had
been
written
,
yet
it
follows
not
He
commanded
the
Galathians
to
hold
the
doctrin
from
Scripture
;
For
those
two
words
,
what
we
Evangeliz'd
to
you
,
and
what
you
have
receiv'd
,
signify
so
plainly
preaching
,
that
I
can
collect
nothing
from
this
place
,
but
that
they
were
to
hold
their
Faith
because
He
had
preach'd
it
;
then
which
't
is
impossible
to
imagine
a
more
efficacious
argument
to
demonstrate
Tradition
.
And
,
to
this
effect
,
he
exaggerates
his
own
quality
;
that
he
was
one
who
had
not
receiv'd
his
doctrin
from
man
nor
by
the
entermise
of
man
,
but
immediatly
by
revelation
from
Christ
:
and
afterwards
,
(
upbraiding
the
Galathians
for
their
inconstancy
)
asks
them
,
whether
they
had
receiv'd
their
Christianity
by
the
works
of
the
Law
,
or
ex
auditu
fidei
,
by
hearing
of
the
Gospel
?
So
that
,
in
effect
,
his
command
is
to
the
Galathians
,
to
stand
to
his
preaching
,
that
is
,
to
Tradition
for
their
Faith
:
and
this
not
only
against
all
men
but
even
Angels
,
should
they
come
down
from
Heaven
to
preach
any
thing
contrary
.
For
,
that
the
word
praeter
may
signify
contrary
,
is
too
well
known
to
be
insisted
on
;
But
,
that
it
signify's
so
here
,
the
particular
occasion
of
this
discourse
makes
evident
;
St.
Paul
expressing
that
some
intruded
themselves
seeking
to
overturn
the
Gospel
of
Christ
:
and
charging
upon
them
that
,
wheras
they
had
begun
in
spirit
,
they
ended
in
flesh
,
and
the
like
:
Wherfore
it
is
plain
,
he
spake
of
doctrin
contrary
to
what
he
had
preach'd
.
But
if
praeter
be
taken
for
besides
,
it
will
signify
besides
Tradition
,
not
besides
Scripture
:
there
being
not
the
least
mention
of
Scripture
:
Now
,
how
soundly
it
is
proved
that
St.
Paul
taught
nothing
but
what
was
written
,
is
before
examin'd
;
which
yet
if
admitted
true
,
were
nothing
to
the
purpose
.
For
,
't
is
not
the
Catholik
position
,
that
all
its
doctrins
are
not
contain'd
in
Scripture
:
but
not
held
from
thence
nor
to
be
convinced
out
of
the
naked
letter
,
especially
in
a
pertinacious
dispute
:
A
question
certainly
not
so
much
as
dream'd
of
in
this
place
of
St.
Paul.
And
now
to
close
this
whole
discourse
,
I
shall
only
add
one
short
period
:
as
a
prudential
reflection
upon
the
different
fitness
and
proportion
these
two
methods
have
,
in
order
to
determine
controversies
.
That
,
in
case
where
any
two
parties
disgree
,
Tradition
is
very
seldom
of
much
as
pretended
by
both
,
and
if
at
all
,
still
in
points
of
less
importance
:
wheras
Scripture
is
continually
alledg'd
by
all
sides
,
how
numerous
soever
their
factions
be
,
and
how
fundamental
soever
their
differences
:
An
evident
sign
,
the
way
of
resolving
by
Tradition
,
is
incomparably
preferrable
to
that
of
judging
by
the
bare
letter
of
Scripture
:
especially
if
,
still
upon
examination
,
one
of
the
pretended
opposite
Traditions
prove
,
indeed
,
either
not
sufficiently
universal
or
not
positively
contrary
to
the
other
,
but
,
perhaps
a
particular
custom
of
some
Province
,
as
Rebaptization
:
or
only
a
meer
negative
Tradition
,
as
that
of
the
Greeks
concerning
the
Holy
Ghost
.
THE
EIGHTEENTH
ENCOUNTER
,
Declaring
the
reasons
of
the
Authors
concluding
,
without
proceeding
to
the
examination
of
the
Fathers
Testimonies
.
I
Have
omitted
the
petty
quiblets
of
Criticism
which
our
Adversaries
use
to
press
in
divers
of
the
places
I
explicated
:
not
only
because
they
are
often
fals
,
most
commonly
strain'd
,
and
always
such
pigmy
bulrushes
,
that
they
merit
no
admission
into
a
grave
discours
:
but
chiefly
,
because
,
considering
largely
the
Antecedents
and
consequents
to
the
Texts
alledged
,
I
found
the
substance
of
them
wholly
mistaken
and
nothing
to
our
purpose
:
and
that
such
arguments
are
the
abortive
issue
of
immature
brains
,
not
able
to
distinguish
the
force
of
Canon
shot
,
from
a
Faery's
squib
or
a
boys
pot-gun
.
And
I
dare
(
had
I
good
conditions
)
maintain
that
,
in
all
the
differences
betwixt
Protestants
and
us
Catholicks
,
they
cannot
produce
one
place
of
Scripture
,
in
which
the
words
can
bear
a
sense
that
comes
home
to
the
state
of
the
question
.
I
know
many
urge
those
of
the
Decalogue
against
Images
:
To
which
I
answer
,
with
words
analogical
to
those
of
St.
Paul
,
Who
(
speaking
to
the
Galathians
)
protested
that
whoever
circumcis'd
▪
himself
,
as
a
thing
necessary
or
because
of
the
old
Commandment
,
was
bound
to
keep
the
whole
Judaical
law
:
So
say
I
,
whoever
condemns
Images
,
upon
this
prohibition
of
Moses
,
is
bound
to
keep
all
the
law
of
the
Jews
:
For
,
if
these
words
be
a
law
to
us
,
because
they
are
written
in
theirs
,
all
that
's
written
in
their
law
must
be
so
to
us
;
since
he
that
made
one
,
made
all
;
and
,
for
whom
he
made
one
and
deliver'd
it
to
them
,
for
them
he
made
and
deliver'd
all
the
rest
,
as
one
entire
body
of
law
to
be
observ'd
by
them
.
He
therfore
that
counts
himself
bound
by
this
Law
,
must
(
if
he
have
common
sense
)
esteem
himself
equally
obliged
to
all
the
rest
.
Upon
the
same
reason
hangs
the
keeping
of
the
Sabhath
day
;
for
,
of
all
the
Decalogue
,
these
are
the
only
two
points
unrepeated
in
the
new
Testament
:
so
that
,
all
the
rest
we
are
bound
to
accept
in
vertue
of
that
,
but
these
two
we
cannot
.
Wherfore
,
whoever
holds
,
The
Sabbath
day
is
commanded
by
God
,
either
does
so
because
he
finds
it
in
the
old
Law
:
and
to
him
I
protest
he
ought
(
in
consequence
to
this
judgment
)
submit
to
all
that
law
and
become
a
Jew
:
or
els
,
because
he
finds
it
in
observation
among
Christians
,
that
is
,
in
Tradition
:
and
to
him
I
protest
,
he
is
bound
to
embrace
all
that
comes
down
by
Tradition
,
namely
,
the
whole
Roman
Catholick
Faith
:
Therfore
,
every
rigorous
observer
of
the
Sabbath
,
is
bound
in
common
sense
,
either
to
be
a
Jew
or
a
Catholick
.
To
make
an
end
,
I
know
our
adversaries
alledg
many
sentences
of
Fathers
to
prove
the
sufficiency
of
Scripture
:
wherof
the
most
part
I
am
sure
are
as
far
beside
the
state
of
the
question
,
as
those
places
of
Scripture
we
come
now
from
examining
.
However
,
I
finde
my self
,
not
concern'd
to
look
into
them
:
pretending
no
farther
at
this
present
,
then
to
consider
the
ground
upon
which
those
I
oppose
rely
,
for
their
assurance
,
that
Scripture
is
sufficient
to
decide
controversies
,
according
to
the
state
of
the
question
,
as
it
is
proposed
.
Now
,
because
they
reject
wholly
the
Authority
of
Fathers
,
from
a
definitlve
sentence
in
matter
of
Faith
:
it
is
impossible
for
them
,
(
if
they
are
not
quite
Bedlams
)
to
rely
on
their
Authority
for
acceptance
of
Scripture
;
for
what
can
be
imagin'd
more
palpably
absurd
then
to
receive
upon
their
credit
the
whole
Rule
of
Faith
,
and
yet
not
take
their
words
for
any
one
Article
of
Faith
?
and
consequently
what
can
be
imagin'd
more
vain
and
fruitless
then
for
me
to
lose
my
labour
in
striving
to
shew
that
Protestants
have
no
colour
from
Antiquity
,
to
expect
this
al-deciding
power
in
Scripture
,
whilst
themselvs
aver
the
whole
multitude
of
Fathers
is
not
capable
of
giving
a
sufficient
testimony
for
their
relyance
on
Scripture
:
since
therfore
there
is
nothing
like
a
ground
in
Scripture
,
and
they
scorn
all
ground
except
Scripture
,
I
must
leave
them
to
the
freedom
of
doing
it
without
ground
.
FINIS
.
DAILLÈS
ARTS
DISCOVER'D
:
OR
,
His
RIGHT
USE
,
Prov'd
A
Down-right
ABUSE
Of
the
FATHERS
.
By
THO.
WHITE
,
Gent.
EZECH
.
13.
12.
Ecce
cecidit
Paries
:
nunquid
non
dicetur
vobis
,
Vbi
est
litura
quam
linistis
?
Printed
in
the
Yeare
1654.
DAILLè's
Arts
DISCOVER'D
.
THE
FIRST
SURVEY
.
Of
the
nature
and
subject
of
Daille's
Book
.
HAving
clos'd
the
precedent
Treatise
which
this
consideration
,
that
,
since
Protestants
disavow
to
be
determin'd
by
the
authority
of
Fathers
,
I
had
just
title
to
decline
any
farther
search
into
those
reverend
Witnesses
of
our
ancient
Faith
;
being
a
task
that
would
require
some
labour
of
me
to
do
,
and
yield
no
profit
to
them
,
when
done
.
Yet
,
I
easily
observ'd
,
that
,
as
my
excuse
(
to
indifferent
Persons
)
will
defend
me
from
the
imputation
of
being
troubled
with
the
Writing-Itch
:
so
,
it
seems
to
engage
my
clearing
my self
of
a
far
more
important
charge
,
which
otherwise
might
occasion
some
passionate
or
captious
spirits
,
to
fix
this
scandal
upon
me
,
that
I
acknowledge
not
the
judgment
of
Antiquity
;
an
injurious
aspersion
,
which
the
French
Daillè
has
actually
endeavour'd
to
cast
upon
the
whole
Catholik
Church
,
in
his
abusive
Treatise
,
of
the
right
use
of
the
Fathers
.
And
because
that
Monsieur
's
Book
is
Denizon'd
among
us
,
by
the
adoption
of
those
two
great
Secretaries
(
whose
names
forc'd
me
into
this
imployment
)
and
rais'd
to
the
esteem
of
being
the
source
whence
their
streams
took
their
current
;
I
cannot
but
give
my
Reader
a
hint
concerning
it
:
for
no
other
reason
,
but
only
to
make
him
understand
,
what
Great
men
are
subject
to
,
when
the
luxuriousness
of
their
wits
carries
them
beyond
the
bounds
of
those
professions
they
are
skild
in
.
With
this
Note
therfore
we
wil
begin
our
discourse
;
that
,
Many
great
and
nimble
wits
,
both
ancient
and
modern
,
have
(
meerly
for
their
recretation
)
undertaken
to
plead
the
cause
of
natural
defects
,
and
striven
to
set
them
above
the
opposite
perfections
:
like
Aesop's
Woolf
,
who
,
having
lost
his
tail
,
would
perswade
other
Wolvs
to
cut
off
theirs
too
,
as
unnecessary
burdens
.
But
,
nature
contradicting
this
Art
,
and
by
a
perpetuall
current
of
impressions
,
forcing
us
to
the
contrary
belief
;
such
quaint
discourses
gain
no
more
credit
then
Prismatical
glasses
,
in
which
we
are
pleasd
to
know
our
selvs
delightfully
cosen'd
.
Now
,
what
in
these
men
,
is
only
a
Caprich
of
wit
and
gayness
of
humor
,
were
it
applied
to
a
business
of
high
concern
,
and
which
could
not
be
judg'd
by
our
senses
,
but
requir'd
a
deep
penetration
to
distinguish
right
from
wrong
,
would
certainly
be
a
most
pernicious
and
insufferable
wickedness
:
a
trap
to
ensnare
and
ruin
all
the
weak
and
unlearn'd
,
whom
either
the
cunning
of
Logick
can
deceive
,
or
sweetnesse
of
Rhetorick
inveagle
.
But
,
being
arriv'd
already
within
sight
of
my
designed
Port
,
I
beg
my
Reader
to
believe
me
of
that
discretion
,
as
not
easily
to
lanch
forth
again
into
the
main
Ocean
of
a
new
bottomless
controversy
:
and
therfore
I
shall
only
essay
to
decipher
the
quality
of
the
Treatise
in
common
;
leaving
its
strict
perusal
to
them
that
are
more
at
leisure
,
and
have
their
Noses
better
arm'd
for
raking
in
a
dunghil
.
To
make
then
a
neerer
approach
to
the
work
,
I
shal
begin
with
the
Author's
intention
,
which
aims
at
no
lesse
then
this
bold
and
desperate
attempt
,
To
disable
the
Fathers
from
being
Judges
in
the
Controversies
of
this
present
Age.
Let
us
enquire
the
true
and
genuine
sense
of
this
proposition
.
And
first
,
who
are
signifi'd
by
the
word
Fathers
?
For
this
he
assigns
us
three
Ages
:
from
Christ
to
Constantine
;
from
Constantine
to
Gregory
the
great
;
and
from
Him
to
Vs.
Now
,
this
last
part
,
(
though
it
contains
a
thousand
yeeres
,
)
he
cuts
off
from
the
score
of
Fathers
,
and
much
more
,
puls
them
out
of
the
B●nch
of
Judges
:
the
middle
division
he
grumbles
at
,
as
not
being
worthy
of
,
or
,
at
most
hardly
admittable
to
that
appellation
:
the
first
Age
alone
he
freely
acknowledges
.
By
what
Criticism
he
does
this
,
I
am
not
able
to
understand
:
For
,
when
I
learn'd
Latin
,
Pater
signified
the
immediate
progenitour
of
the
Son
;
and
St.
Paul
was
of
that
opinion
,
telling
his
Converts
,
They
had
no
Father
but
himself
,
because
he
had
in
person
,
begotten
them
by
the
Gospel
:
and
though
,
by
ampliation
,
this
word
has
included
also
the
Parents
of
our
Fathers
,
and
upwards
even
to
Adam
;
yet
how
it
comes
so
to
signifie
the
most
remote
,
as
to
exclude
the
neerest
,
is
beyond
my
skil
in
Grammar
.
Pray
,
let
this
good
Definitor
reflect
upon
himself
:
if
the
first
remembred
of
his
race
had
died
without
Issue
,
how
could
he
have
been
one
of
his
Forefathers
?
no
more
,
had
there
been
no
Preachers
after
the
first
three
hundred
yeers
till
our
time
,
should
we
have
accounted
those
Primitive
Ones
our
Fathers
.
That
they
are
Fathers
,
then
,
is
because
they
begot
Preachers
,
who
continued
the
propagation
of
the
same
doctrine
to
our
daies
:
which
we
profess
they
did
among
us
;
and
that
therfore
we
are
their
Spiritual
Off-spring
,
they
our
Fathers
.
But
Daillè
and
his
Consorts
fault
is
not
,
that
they
contract
the
compass
of
the
Fathers
;
but
that
they
acknowledge
any
.
For
they
are
all
Mushroms
,
sprung
up
as
new
as
the
morning
,
not
so
much
as
one
from
another
,
if
they
be
true
to
their
tenets
:
every
one
of
them
is
bound
to
say
to
Calvin
,
as
wel
as
to
the
Saints
,
I
believe
not
for
thy
word
,
but
I
have
heard
it
from
the
Apostles
own
mouths
in
the
Scripture
.
Though
,
indeed
,
I
have
no
reason
to
quarrel
much
with
Him
upon
this
point
:
for
,
if
he
acknowledges
the
word
Fathers
,
he
denies
the
Thing
or
Vertue
of
it
in
them
;
since
,
to
be
a
Father
,
is
to
propagate
Christs
doctrine
to
posterity
:
which
quality
he
must
of
necessity
deny
them
,
whilst
he
thinks
their
doctrine
not
to
be
that
of
Christ
;
and
that
it
ought
,
by
every
private
man
,
be
brought
to
the
test
of
the
Bible
,
and
so
far
accepted
or
refus'd
,
as
,
to
the
grave
judgement
of
some
judicious
Blue-apron
,
seems
agreeable
to
the
sense
of
Scripture
.
This
,
then
,
is
the
pious
design
of
this
Authour
,
To
infinuate
a
belief
,
that
,
since
the
Apostles
daies
,
there
has
not
been
a
sufficient
living
Witnesse
of
what
they
taught
the
world
,
or
what
Christ
taught
them
.
In
which
there
are
two
notorious
propositions
infolded
,
worthy
to
be
look'd
into
.
First
,
that
these
good
Christians
,
at
one
leap
free
themselves
from
all
the
bands
of
Community
and
Society
of
mankind
,
and
from
all
subjection
to
the
Kingdom
of
Christ
,
which
they
flatly
deny
.
For
,
Nature
teaches
us
,
there
can
be
no
Government
without
Judges
;
I
mean
,
living
Definitors
and
Deciders
of
occasional
debates
:
therefore
,
if
Christ
has
left
no
Judges
upon
Earth
,
he
has
no
kingdom
here
:
such
Judges
I
speak
of
,
as
should
administer
His
Law
;
for
he
came
not
to
plant
temporal
Kings
,
but
a
spiritual
Regiment
,
wherin
,
if
he
has
had
no
Judges
since
the
Apostles
decease
,
his
Kingdom
expir'd
with
them
.
Now
then
,
the
whol
drift
of
this
Writer
is
,
to
establish
an
absolute
Anarchy
;
where
every
one
indifferently
shall
be
Master
without
control
,
in
that
great
and
principal
Mystery
of
training
up
souls
to
eternal
happiness
:
which
by
how
much
more
dark
and
difficult
the
spiritual
conduct
to
future
bliss
is
,
then
temporal
government
to
present
wealth
and
security
,
so
much
more
unreasonable
and
unnatural
must
the
position
be
,
that
dissolvs
all
obedience
to
Ecclesiastical
Superiours
,
and
abolishes
all
Order
in
the
Church
:
An
assertion
justly
to
be
abhor'd
by
any
,
who
has
the
least
spark
of
love
to
that
only
great
Good
,
the
salvation
of
his
Soul.
The
other
Proposition
is
,
that
since
the
Apostles
time
,
there
has
been
no
publik
either
true
doctrine
or
good
life
,
in
that
part
of
the
World
which
we
call
Christian.
I
do
not
mean
,
there
may
not
have
appeared
some
vertuous
actions
in
private
persons
,
(
though
perhaps
the
consequence
might
be
driven
so
far
;
)
but
that
,
all
visible
Companies
have
had
both
their
Doctrine
spotted
with
foul
tenets
,
and
their
consequent
practises
polluted
with
Superstition
and
Idolatry
:
For
,
as
this
is
one
of
the
main
grounds
for
their
rejecting
the
Fathers
;
so
,
the
reason
à
priori
(
which
they
alledge
)
being
once
admitted
,
evinces
the
truth
of
the
Conclusion
I
charge
upon
them
:
it
being
evident
,
that
if
because
man
is
fallible
,
the
Fathers
are
insufficient
to
propagate
truth
to
their
posterity
;
and
,
out
of
the
position
of
insufficiency
,
must
of
necessity
follow
the
consequence
of
defect
;
certainly
then
,
the
following
generations
had
not
sufficient
instruction
,
either
for
belief
or
actions
.
And
indeed
,
the
Reformers
themselvs
acknowledg
as
much
;
since
they
esteem
the
Fathers
errours
so
gross
,
that
it
was
fit
to
leave
the
communion
of
that
Church
,
wherin
they
are
defended
,
rather
then
accept
of
such
abominations
.
Now
if
this
be
not
to
deny
all
good
life
,
and
the
main
and
universal
fruit
of
Christs
passion
,
even
in
those
preferr'd
Ages
,
I
have
lost
my
little
wits
.
This
;
therfore
,
I
say
,
is
the
aym
and
project
of
his
Book
;
to
prove
,
That
since
Christs
time
,
there
has
been
no
sufficient
living
testimony
of
the
Truth
of
Religion
,
no
command
or
government
of
Christians
,
as
Christians
;
and
lastly
,
no
holiness
or
good
life
,
nor
any
fitting
direction
among
mankind
brought
in
and
stated
by
our
kind
Saviour
and
wisest
Law-giver
Jesus
Christ.
Now
,
how
great
an
encouragement
and
advance
this
may
prove
,
either
towards
vertue
or
study
of
Religion
,
I
understand
not
.
This
I
know
,
if
any
would
purposely
seek
to
draw
off
our
hearts
from
all
hope
of
heaven
and
practice
of
vertue
,
I
cannot
imagin
a
more
efficacious
argument
,
then
,
First
,
to
tell
how
much
pains
our
Saviour
had
taken
to
plant
a
right
Faith
and
Christian
life
,
in
so
many
years
of
example
and
Preaching
,
closing
all
with
such
strange
unparalleld
suffrings
:
Nay
,
that
he
had
sent
the
Holy
Ghost
,
in
so
manifest
and
glorious
a
manner
from
heaven
,
upon
his
Disciples
,
to
fire
their
hearts
with
zeal
and
impower
their
hands
to
Miracles
,
giving
them
Commission
to
publish
his
new
Law
over
all
the
World
,
and
solemnly
engaging
to
assist
them
for
ever
:
And
yet
afterwards
bring
in
proofs
,
how
,
notwithstanding
all
this
,
soon
as
these
Apostles
were
dead
,
Idolatry
and
corruption
,
both
of
doctrin
and
manners
,
began
presently
to
appear
,
in
the
greatest
and
best
Members
of
the
Church
,
even
the
immediate
Disciples
of
the
Apostles
;
and
in
short
time
,
so
over-run
the
whole
World
,
that
the
means
of
Salvation
was
generally
lost
,
and
the
way
to
heaven
obstructed
with
an
universal
deluge
of
vice
and
superstition
.
These
proofs
are
the
work
of
our
excellent
Author
:
whence
I
think
it
no
boldness
to
conclude
,
this
Treatise
,
of
the
right
use
of
the
Fathers
,
is
the
perfectest
piece
that
ever
was
written
,
for
the
utter
extermination
of
Christian
doctrin
,
and
absolute
ruin
of
all
vertue
.
For
,
when
I
turn
o're
the
Book
,
I
cannot
but
acknowledg
it
full
of
as
good
Topicks
,
cast
into
as
neat
a
stile
,
and
qualify'd
with
as
seeming
a
fit
temper
conveniently
to
betray
unwary
souls
,
as
any
modern
I
ever
read
:
but
I
fear
not
,
these
few
animadversions
I
have
hastily
collected
,
sufficiently
demonstrate
to
the
sight
of
any
that
will
but
open
their
eyes
,
how
dangerous
and
damnable
a
a
poyson
lies
hidden
under
that
guilded
hypocritical
cover
.
THE
SECOND
SURVEY
.
Of
the
two
first
Chapters
of
his
first
Book
;
wherin
he
urges
that
the
Fathers
of
the
three
first
ages
were
few
,
and
their
writings
wholly
unconcerning
our
Controversies
.
THe
intention
of
the
Work
being
so
pious
,
so
conformable
to
nature
and
the
ways
of
the
Author
of
nature
;
you
cannot
chuse
but
expect
the
proofs
very
sound
and
convincing
:
And
,
if
you
will
believe
either
my
Lord
of
Bristow's
judgment
or
my
opinion
,
we
shall
easily
agree
in
his
Elogium
,
both
of
them
and
their
Author
,
that
little
material
or
weighty
,
can
be
said
on
this
subject
,
which
his
rare
and
piercing
observation
has
not
anticipated
.
To
understand
his
perswasions
the
better
,
I
entreat
you
,
reflect
upon
two
ways
,
or
rather
two
parts
of
one
way
,
ordinarily
chosen
by
such
jugling
Orators
,
as
we
before
made
mention
of
;
who
use
to
employ
their
wits
in
contradicting
open
verities
.
The
first
is
,
to
talk
much
of
the
common
notion
,
when
the
question
is
of
a
particular
.
As
if
one
would
undertake
to
disswade
a
man
from
travelling
to
Rome
,
because
't
is
a
long
journey
;
he
will
plead
the
inconveniences
which
accompany
long
journeys
,
and
immediatly
talk
of
Wildernesses
,
wild
Beasts
,
great
Robberies
,
dangerous
Rivers
,
unpassable
Mountains
,
want
of
Company
,
and
disfurnishment
of
all
accommodations
by
the
way
,
&
a
thousand
such
frightful
narrations
which
occur
in
the
misfortunes
of
Shipwrack'd
men
,
and
the
desperate
voyages
of
Romance-Lovers
:
But
never
descend
to
consider
,
whether
all
these
be
found
in
the
way
to
Rome
,
or
what
remedies
are
provided
to
correct
such
Symptomes
;
knowing
too
wel
,
that
equivocation
is
easily
couch'd
and
ambushed
in
common
propositions
,
but
soon
detected
,
if
a
descent
be
made
to
particulars
.
The
other
Fallacy
is
,
To
assign
real
inconveniences
,
but
not
tell
you
how
far
they
annoy
the
Subject
,
alledging
many
sad
things
,
but
concealing
how
great
they
are
.
As
a
man
may
have
the
Gout
or
Stone
in
so
slight
a
measure
,
that
they
shall
never
trouble
him
:
yet
a
third
person
,
who
hears
the
melancholy
relation
,
may
conceit
and
pitty
his
case
as
most
deplorable
;
because
the
Reporter
,
not
expressing
the
violence
of
these
diseases
,
leavs
an
impression
in
our
minds
of
such
a
degree
of
pain
and
affliction
,
as
we
ordinarily
commiserate
in
those
that
suffer
the
extreamest
fury
of
such
vexatious
tormentors
.
These
two
Fallacies
run
,
in
a
manner
,
through
his
whole
Book
;
which
he
divides
into
two
parts
,
very
methodically
.
In
the
former
,
he
pretends
to
shew
't
is
an
excessive
hard
,
if
not
impossible
,
task
to
know
the
meaning
of
the
Fathers
:
In
the
later
,
that
,
supposing
their
sense
were
known
,
it
imported
little
to
the
dispatch
of
controversies
;
they
being
not
infallible
,
nor
without
all
danger
of
errour
:
grounding
himself
on
this
maxim
,
that
the
understanding
neither
can
,
nor
indeed
ought
to
believe
any
thing
in
point
of
Religion
,
but
what
it
knows
to
be
certainly
true
.
Which
,
had
it
come
out
of
a
Roman
Catholicks
mouth
,
would
have
sounded
gloriously
,
and
worthy
the
dignity
of
that
Faith
which
God
and
Iesus
Christ
,
being
the
Author
of
,
have
compleatly
furnisht
with
clear
and
solid
principles
.
He
perhaps
would
have
offered
you
choice
,
either
of
Faith
or
Knowledg
;
produced
in
order
to
this
,
as
perfect
demonstrations
as
Aristotle
is
ador'd
for
;
and
towards
that
,
engaged
you
in
the
most
evident
directors
of
humane
life
,
and
cleerly
evidenc'd
,
by
the
principles
of
common
sense
,
that
,
if
you
refuse
the
Authority
of
the
Roman
Church
,
you
renounce
all
the
certainties
on
which
you
build
every
serious
action
of
your
life
;
&
in
a
word
constrain'd
you
to
deny
or
affirm
somwhat
that
your self
,
in
another
case
,
will
confess
a
meer
madness
to
affirm
or
deny
.
But
,
in
Monsieur
Daille's
mouth
,
who
,
in
his
next
words
,
will
cast
you
upon
the
vanity
of
a
broken
breath
,
which
has
been
a
boulting
and
searsing
these
hundred
years
,
without
any
profit
in
the
certainty
of
its
meaning
;
I
cannot
pierce
farther
,
then
that
this
glorious
principle
is
assum'd
,
as
the
readiest
means
to
betray
his
Auditor
into
a
despair
of
Christianity
,
and
then
leave
him
in
the
gulf
of
Atheism
.
However
,
let
's
see
the
nature
of
his
proofs
,
which
for
the
first
point
,
he
has
screwd
up
to
eleven
.
The
three
first
are
,
that
the
Fathers
works
,
especially
in
the
three
first
Centuries
,
were
very
few
,
and
of
matters
far
different
from
the
present
controversies
;
and
besides
,
many
fals
writings
father'd
upon
those
Saints
by
unworthy
persons
;
(
of
which
last
imputation
my
third
Survey
gives
you
a
more
exact
particular
.
)
Nor
can
I
deny
any
of
this
,
but
I
find
two
exceptions
,
which
I
believe
would
shrewdly
trouble
the
Minister
to
answer
:
One
,
that
those
of
the
pretended
Reformation
,
who
have
so
much
modesty
in
them
,
as
not
to
renounce
utterly
the
authority
of
the
whole
Church
of
Jesus
Christ
at
one
blow
,
strive
to
shelter
their
nakedness
in
these
three
Centuries
:
wherof
these
three
arguments
make
me
plainly
see
the
reason
,
Because
by
the
paucity
of
Books
,
the
difference
of
Subject
,
and
pretence
of
Forgery
,
they
hope
nothing
can
be
made
evident
for
those
Ages
:
and
so
,
the
purity
for
which
they
cry
up
those
days
as
only
worth
our
conformity
,
is
in
that
sense
the
Poet
says
,
purae
sunt
plateae
,
that
is
,
ther
's
no
body
in
the
streets
.
My
other
unsatisfaction
is
,
He
does
not
shew
that
even
in
these
ages
,
and
those
very
works
which
he
acknowledges
for
the
Authors
home-born
Children
,
and
to
have
descended
incorrupted
to
our
daies
,
there
is
not
sufficient
to
convince
all
Hereticks
.
For
,
though
every
particular
point
peradventure
cannot
,
in
so
few
works
and
written
so
accidentally
to
our
purpose
,
be
clearly
demonstrated
;
yet
,
the
generality
of
the
Rule
we
are
to
follow
in
Christian
doctrin
is
so
manifestly
set
down
,
in
those
very
Fathers
he
admits
,
that
,
were
their
writings
made
our
judges
,
no
man
could
possibly
be
an
Heretick
:
since
,
as
the
material
points
the
Fathers
wrote
against
were
different
from
ours
;
so
the
formal
ones
,
as
the
deserting
the
Catholick
communion
,
the
renouncing
the
testimony
of
Apostolical
Seas
,
and
the
hiding
themselves
under
the
leaves
of
Scripture
,
were
common
to
all
the
ancient
as
well
as
modern
Hereticks
.
But
however
,
if
he
cannot
maintain
,
that
there
is
not
enough
left
to
convince
the
truth
;
his
proof
is
deficient
,
and
wholly
useless
to
the
end
he
brings
it
.
One
observation
more
I
cannot
chuse
but
note
:
He
quarrels
with
some
Catholick
Doctors
,
who
prefer
the
second
Tricentury
before
the
first
,
as
to
the
right
understanding
the
sense
of
the
Fathers
:
Which
he
says
he
takes
for
a
confession
of
the
want
of
testimonies
in
the
former
Ages
,
and
doubts
not
but
in
equal
cleerness
,
they
would
prefer
the
first
Tricentury
,
for
point
of
purity
before
the
latter
.
But
either
his
own
opinion
or
mis-understanding
our
Tenets
deceiv'd
him
:
For
,
we
do
not
imagin
the
former
ages
more
pure
then
the
later
,
since
we
admit
no
errours
in
either
,
but
make
no
question
that
the
universality
of
Fathers
in
any
two
ages
held
the
same
doctrin
;
and
so
,
the
Faith
of
the
second
Tricentury
being
known
,
we
account
that
of
the
former
undoubted
;
especially
we
all
believing
the
latter
Fathers
receiv'd
their
doctrin
from
the
former
,
not
by
reading
their
Books
,
which
belong'd
to
few
,
but
by
being
instructed
from
their
mouths
who
had
receiv'd
it
from
them
.
But
he
thinks
his
Reformers
very
probably
maintain
that
Christian
Religion
has
long
been
in
a
dangerous
consumption
,
declining
still
by
little
and
little
,
and
losing
in
every
Age
some
certain
degree
of
its
Primitive
vigour
and
native
complexion
;
to
which
purpose
he
cites
the
words
of
Hegesippus
out
of
Eusebius
,
That
this
infirmity
began
as
soon
as
the
Apostles
were
dead
.
This
position
sounds
to
me
,
as
if
the
opinions
they
cry
out
against
for
abominations
enter'd
so
early
into
the
Church
;
and
have
continued
in
it
so
long
,
that
they
can
now
reckon
fifteen
Centuries
:
nor
can
I
desire
either
a
more
ingenuous
confession
or
stronger
proof
of
the
truth
of
those
doctrines
,
which
the
nature
of
Christianity
has
preserv'd
with
such
exact
care
,
and
constant
tenderness
that
in
so
many
ages
,
not
one
of
them
has
been
forgotten
,
not
one
of
them
ever
oppos'd
,
by
those
who
,
in
all
generations
,
have
stil
been
accounted
the
sound
party
of
Christians
.
Besides
,
I
should
expect
,
that
so
foul
a
blemish
,
as
these
bold
accusers
lay
upon
the
Church
;
viz.
that
she
has
been
an
Idolatrous
and
abominable
Harlot
,
ever
since
the
death
of
the
Apostles
,
ought
not
to
be
grounded
on
bare
probable
conjectures
,
but
evidently
convinced
;
under
penalty
that
,
otherwise
,
the
Calumniators
should
suffer
,
at
least
,
as
heavy
a
Censure
,
as
they
attempt
to
pass
against
the
Church
.
But
,
because
,
for
the
maintenance
of
this
odious
slander
,
he
chiefly
rely's
on
H●gesippus's
testimony
,
let
the
witness
be
fairly
examin'd
;
and
that
according
to
the
Authors
own
citation
,
which
runs
to
this
effect
,
After
the
Apostles
death
,
the
Masters
of
Seduction
began
publickly
and
professedly
,
to
vent
their
falssy
named
Science
,
against
the
preaching
of
the
truth
:
which
,
in
plain
English
signifies
no
more
,
then
that
Hereticks
rose
up
against
the
Church
:
and
is
so
far
from
arguing
the
Churches
corruption
,
that
it
strongly
concludes
her
purity
,
since
the
doctrin
,
which
falshood
contradicts
,
must
necessarily
be
it self
true
.
Thus
clearly
it
follows
from
these
words
,
that
the
wrong
imputed
corruption
was
out
of
the
Church
,
and
soundnesse
of
Faith
in
her
Communion
.
But
,
if
we
look
into
the
Text
exactly
,
the
meaning
of
that
passage
is
this
,
After
the
Apostles
death
,
the
consistence
of
Heresie
took
its
beginning
,
that
is
,
Hereticks
grew
into
a
body
,
daring
to
shew
their
heads
,
where
,
before
they
lurk'd
for
fear
of
the
Apostles
:
which
expression
manifestly
proves
,
They
began
to
make
congregations
,
distinct
from
the
true
Church
.
And
,
this
being
evident
,
we
cannot
be
troubled
with
those
words
going
before
in
Higesippus
,
which
say
,
till
then
the
Church
was
a
virgin
and
uncorrupted
;
for
it
is
a
phrase
natural
enough
,
to
call
the
body
corrupted
,
whose
putrify'd
parts
are
cut
off
or
rotted
away
,
as
those
degenerate
members
were
from
the
Church
of
God
:
And
so
this
very
Daillè
could
cite
(
upon
another
occasion
)
these
self-same
Innovators
under
the
direct
notion
of
Hereticks
,
when
he
thought
it
might
better
serve
his
turn
.
THE
THIRD
SURVEY
.
Of
his
3d.
and
4th
.
Chapters
,
wherin
he
objects
forgery
and
corruption
of
the
Fathers
works
.
AS
to
the
third
point
,
of
Forgery
,
our
Monsieur
dilates
himself
exceedingly
;
but
,
how
much
to
the
purpose
,
some
few
notes
wil
discover
.
First
,
he
objects
many
counterfeit
Books
,
that
are
not
now
extant
,
nor
have
been
these
many
Ages
:
and
think
you
not
there
must
necessarily
arise
a
strange
obscurity
in
our
Controversies
,
from
such
forgeries
?
Then
,
he
complains
,
that
Transcribers
have
put
wrong
names
to
books
,
either
for
the
better
selling
them
,
or
out
of
ignorance
;
and
,
in
some
of
them
,
the
question
is
about
Authors
almost
of
the
same
age
:
all
which
is
likewise
little
to
the
point
;
for
,
where
the
Ages
opinion
,
and
not
the
particular
credit
of
the
Author's
learning
is
requir'd
;
the
authority
of
one
understanding
writer
ought
generally
to
weigh
as
much
as
anothers
:
and
this
is
the
case
in
controversies
;
where
the
sense
of
the
Church
,
not
that
of
private
Doctors
,
is
the
subject
of
our
inquiry
.
Neither
must
I
forget
his
defamation
of
the
ancient
Christians
,
as
counterfeiters
of
the
Sybils
Prophesies
,
out
of
the
calumny
of
the
wicked
Celsey
,
which
neverthelesse
we
see
Lactantius
stands
upon
to
the
Heathens
faces
.
He
omits
not
,
for
a
notorious
piece
of
forgery
,
that
the
Canons
of
the
Council
of
Sardica
are
cited
as
of
the
Council
of
Nice
:
wherin
nothing
is
more
certain
,
then
that
the
Canons
were
true
,
though
not
admitted
by
the
Greeks
,
who
,
being
cal'd
,
would
not
come
to
the
Council
.
So
the
question
stands
meerly
upon
this
,
whether
they
ought
to
be
cal'd
the
Canons
of
Nice
,
being
made
by
a
Council
gather'd
afterwards
to
confirm
the
former
?
which
the
Latines
defend
,
and
the
Greeks
dislike
.
Doubtless
a
main
forgery
,
to
be
urg'd
by
this
temperate
man
,
whose
charity
,
no
question
,
would
have
winkt
at
small
faults
.
Yet
because
no
ordinary
satisfaction
will
content
him
,
though
those
Popes
were
all
both
commended
by
the
Ages
in
which
they
liv'd
,
and
reputed
Saints
by
the
ensuing
Church
,
and
One
of
them
that
great
Saint
Leo
,
whose
Oracles
were
so
highly
esteem'd
in
the
Council
of
Chalcedon
:
I
will
briefly
set
down
the
case
.
The
Arian
Emperour
Constantius
(
though
yet
,
for
fear
not
declar'd
such
)
summon'd
a
Generall
Council
of
the
Eastern
and
Western
Churches
,
to
a
Town
cal'd
Sardica
.
There
assembled
betwixt
3
and
4
hundred
Bishops
.
The
Arians
,
seeing
themselvs
like
to
come
to
the
worst
,
by
the
number
of
the
Orthodox
party
,
upon
sought
pretences
,
went
to
another
place
,
cald
Philippopolis
;
where
,
making
an
assembly
of
their
own
,
they
term'd
it
,
from
the
Emperours
Summons
,
the
Council
of
Sardica
:
And
,
partly
by
their
diligence
and
sending
circular
Letters
thorow
Christendom
,
partly
by
joyning
with
a
great
faction
of
Donatists
,
but
chiefly
(
as
it
may
be
justly
believ'd
)
by
the
power
of
the
Emperours
Officers
,
made
the
name
of
the
Council
of
Sardica
passe
for
the
denomination
of
their
Conventicle
,
both
in
the
East
,
and
thorow
such
remote
parts
as
had
not
special
intelligence
of
what
pass'd
in
Sardica
.
Hence
,
any
Canons
pretended
to
be
order'd
at
Sardica
,
were
blasted
before
known
:
wherupon
it
fel
out
,
that
the
small
party
which
knew
the
truth
,
was
forc'd
,
in
their
collections
of
Canons
,
to
place
these
next
to
the
Council
of
Nice
(
as
their
order
requir'd
)
without
a
name
,
and
as
an
Appendix
of
the
Council
.
In
this
posture
these
Popes
found
them
about
an
hundred
yeers
after
:
and
,
whether
it
was
that
they
were
not
sufficiently
acquainted
with
the
Accident
,
or
whether
they
thought
the
action
legitimate
,
and
the
ground
of
it
sufficient
,
they
urg'd
them
as
Canons
of
Nice
;
and
,
after
the
matter
was
examin'd
,
bore
the
Cause
,
in
force
of
them
,
and
continu'd
on
to
posterity
still
the
same
denomination
.
This
is
that
solemn
Forgery
he
decries
with
so
loud
a
clamor
;
and
concluds
his
vehemency
with
so
notorious
a
falshood
,
that
every
three-penny
Controvertist
can
spit
in
his
face
.
For
he
says
,
that
even
now
a
great
part
of
Christendom
holds
,
and
't
is
generally
urg'd
by
all
,
that
the
Popes
Authority
in
Appeals
was
first
given
him
by
the
Council
of
Nice
:
wheras
,
the
most
ordinary
opinion
is
,
that
't
is
jure
divino
;
and
those
that
look
on
jus
positivum
,
are
so
cunning
,
as
to
distinguish
the
Council
of
Nice
from
that
of
Sardica
;
and
in
that
of
Nice
,
seek
only
a
Testimony
of
what
was
in
use
before
the
Council
,
not
a
Guift
of
this
Authority
.
His
next
accusation
concerns
certain
writings
that
both
the
Catholiks
and
pretenders
to
Reformation
agree
to
be
Counterfeit
:
which
,
how
little
it
imports
our
Controversie
,
since
neither
party
grounds
any
doctrin
upon
them
,
needs
not
be
express'd
.
Another
sort
he
counts
for
Forgery
,
when
Catholiks
,
among
themselvs
,
question
certain
pieces
of
ancient
Authors
;
in
which
case
,
he
still
joyns
himself
to
that
part
of
Catholiks
that
refuses
to
admit
such
passages
for
legitimate
,
and
then
immediately
charges
all
the
rest
who
receive
them
,
with
downright
forgery
:
which
is
the
same
as
to
call
all
men
Knaves
,
that
are
not
of
his
side
;
as
if
no
real
and
just
doubt
could
be
made
of
Authors
by
sober
and
vertuous
persons
,
but
all
must
be
imputed
to
malice
;
so
that
,
this
exception
is
plainly
a
peevish
and
shallow
cavil
:
and
besides
,
no
waies
available
to
his
purpose
;
since
,
that
which
is
in
real
doubt
among
Catholiks
,
can
be
no
argument
against
Heretiks
.
He
that
has
patience
enough
to
take
notice
of
these
qualities
in
his
Chapter
of
Forgery
,
and
see
that
,
besides
this
,
he
has
nothing
in
it
but
aiery
discourses
,
in
common
,
how
writings
may
be
corrupted
,
cannot
chuse
but
say
—
Movet
Cornicula
risum
,
Furtivis
nudata
coloribus
.
And
yet
suppose
all
he
endeavours
were
true
,
in
abstracto
,
there
remains
stil
the
application
;
wherein
if
he
miscarry
,
instead
of
pulling
down
the
Fathers
,
he
lays
himself
in
the
dust
:
for
,
after
never
so
many
Books
never
so
much
disabled
,
if
we
can
finde
a
Library
full
of
unsuspected
and
universally
acknowledg'd
Authors
,
we
sufficiently
discover
the
impertinency
and
deceitfulness
of
this
manner
of
proceeding
.
Therfore
,
to
prevent
this
inconvenience
,
our
quaint
Discourser
raises
two
suspicions
against
the
confest
works
of
Fathers
:
One
of
Corruption
,
the
other
of
Obscurity
.
The
former
he
begins
from
the
escapes
of
Transcribers
;
which
,
as
we
cannot
deny
to
have
some
force
,
if
spoken
in
common
,
so
,
apply'd
to
particulars
,
we
shall
find
little
important
to
our
purpose
:
For
,
if
the
question
were
of
some
two
or
three
Sentences
spoken
by
the
by
,
such
perhaps
might
be
suspected
,
though
not
justly
,
without
better
ground
then
a
bare
surmise
;
because
,
where
the
error
of
the
Transcriber
has
its
amplitude
to
happen
in
one
of
ten
thousand
lines
,
to
say
it
lights
just
here
,
is
a
very
weak
conjecture
,
unless
there
be
more
particular
causes
of
jealousie
alledg'd
,
(
which
may
apply
it
to
that
place
,
)
then
follow
from
this
common
cours
:
But
,
when
there
are
formall
and
set
discourses
,
or
frequent
and
express
passages
,
to
the
same
effect
and
purpose
;
then
this
suspition
has
no
weight
at
all
:
and
such
is
the
case
betwixt
Catholiks
,
and
the
Pretenders
to
Reformation
.
At
the
next
turn
,
he
would
perswade
us
,
that
St.
Hierome
,
Ruffinus
,
and
others
,
who
abridg'd
certain
Greek
works
in
their
translation
,
did
therby
falsify
the
Authors
;
afterward
,
that
the
collections
of
Canons
made
either
by
Greeks
or
Latins
are
corruptions
,
because
they
omitted
such
as
they
dislik'd
or
had
no
use
of
:
not
understanding
or
dissembling
his
knowledge
,
that
such
Books
are
not
intended
for
Histories
,
to
tell
us
what
pass'd
,
but
Rules
for
government
,
and
so
to
be
fitted
to
the
particular
occasion
;
taking
what
conduces
to
the
writers
purpose
,
and
leaving
out
such
passages
as
are
(
though
in
themselvs
good
)
yet
impertinent
to
his
designs
.
In
the
same
rank
are
Liturgies
;
which
being
the
publik
prayers
,
are
subject
to
be
enlarg'd
,
contracted
,
or
changed
,
according
to
the
devotion
of
the
people
and
prudence
of
the
Pastors
,
as
we
see
daily
practised
:
and
so
are
better
testimonies
for
universality
,
in
their
districts
,
then
of
antiquity
.
These
,
therfore
,
neither
are
corruptions
,
nor
make
the
sense
of
the
Fathers
more
difficult
:
for
we
can
use
but
so
much
as
we
find
in
them
,
and
so
far
,
they
are
as
authentical
as
any
other
;
whilst
what
is
not
there
cannot
be
pressd
out
of
them
.
After
these
,
he
produces
some
debates
between
the
Latines
and
Greeks
,
about
falsifying
certain
passages
;
whose
quarrels
it
concerns
not
me
to
take
up
:
only
I
must
note
,
the
brotherly
correction
he
gives
the
Fathers
in
these
words
,
thus
did
they
bandy
stifly
one
against
the
other
;
each
of
them
,
as
it
may
be
easily
perceiv'd
,
having
much
more
appearance
of
reason
and
truth
in
their
accusation
of
their
Adversary
,
then
in
excusing
or
defending
themselvs
;
which
is
no
less
then
a
plain
condemnation
of
all
,
how
ever
disputable
the
case
be
in
it self
.
Now
,
how
many
of
such
passages
mutually
objected
,
justly
deserv'd
that
calumniation
,
and
were
not
,
by
the
fervour
of
disputation
only
term'd
so
(
being
in
themselvs
but
mistakes
,
and
wrong
informations
)
is
too
long
a
business
for
the
brevity
I
propose
to
my self
.
Yet
this
also
I
may
observe
,
not
without
ground
,
from
Daillè
himself
,
that
the
true
controversie
concerning
such
abuses
has
been
indeed
between
Catholiks
and
Heretiks
,
but
not
Latins
and
Greeks
in
common
;
for
the
Catholik
Greeks
stil
accus'd
their
Hereticks
of
great
corruption
.
And
this
is
reasonable
,
because
Catholiks
having
alwaies
stood
for
,
and
rely'd
on
Antiquity
,
alwaies
upbraided
and
condemn'd
Hereticks
,
as
guilty
of
novelty
;
it
necessarily
follows
,
they
were
without
question
fully
perswaded
their
opinion
was
the
same
with
the
Fathers
,
and
had
a
real
and
true
evidence
of
it
:
wheras
Heretiks
,
not
esteeming
Antiquity
for
it self
,
but
only
for
fear
of
scandalizing
the
generality
of
Christians
,
who
are
stil
brought
up
in
a
high
reverence
of
it
,
were
bound
to
seek
those
waies
that
might
satisfy
as
wel
as
deceive
the
people
,
without
any
inward
and
hearty
respect
to
the
Fathers
themselvs
:
a
charge
this
very
Author
justifies
not
to
be
uncharitably
apply'd
to
such
Innovators
;
whilst
his
own
chief
endeavours
strive
to
make
us
think
the
Fathers
are
like
Epicurus's
Gods
,
Fine
things
in
themselvs
,
but
hung
so
high
,
their
sound
cannot
reach
us
mortals
here
below
upon
Earth
.
Neither
indeed
is
the
case
of
Ambition
much
unlike
that
of
Heresie
:
for
,
those
who
encroach
upon
publik
practices
of
former
Ages
,
are
forc'd
to
use
their
utmost
skil
in
falsifying
all
they
can
,
to
obscure
the
evidence
of
what
passed
in
the
daies
of
their
Ancestors
.
One
other
particular
wil
challenge
me
,
if
I
go
on
without
taking
at
least
some
little
notice
of
it
:
and
't
is
the
Grecians
objection
about
adding
this
word
Filioque
to
the
Creed
of
Nicaea
:
which
having
insisted
on
more
largly
in
another
place
,
I
shall
pacify
with
this
short
answer
;
Since
,
't
is
confest
by
both
parties
,
that
the
main
Creed
was
made
in
that
Council
,
and
received
this
addition
,
from
another
,
freely
and
openly
avow'd
for
such
by
the
Roman
Church
:
the
question
could
not
be
of
corruption
,
(
which
seems
to
imply
a
secret
design
of
imposing
on
the
world
)
but
of
the
lawfulness
of
the
Addition
.
Now
,
let
us
pass
to
his
accusation
of
later
times
;
where
,
he
complains
there
is
far
more
fals
play
.
His
first
instance
is
,
against
certain
varieties
in
the
ancient
Fathers
;
that
some
Manuscrips
or
Impressions
agree
not
with
others
:
as
if
every
one
that
sets
out
a
Book
must
have
seen
all
Manuscripts
,
or
else
he
corrupts
the
Ancient
Copy
.
But
,
that
which
angers
him
is
,
the
words
omitted
or
added
are
against
his
tenets
;
whence
he
gathers
it
was
no
casual
escape
,
but
a
deliberate
plot
of
voluntary
corruption
:
but
he
that
wil
lose
so
much
time
as
to
take
notice
how
weak
and
inconsiderable
the
passages
are
,
even
in
his
own
citations
,
wil
easily
see
this
chief
proof
consists
meerly
in
a
bold
assertion
.
I
shall
therfore
rely
on
my
Readers
ingenuity
,
and
only
cite
two
or
three
examples
for
a
pattern
of
the
rest
:
As
,
that
the
word
Petra
is
changed
into
Petrus
,
in
that
famous
sentence
of
St.
Cyprian
,
Cathedra
una
super
Petrum
Domini
voce
fundata
;
That
,
in
St.
Amhrose
,
some
books
are
separated
,
which
in
other
Copies
are
joyn'd
together
;
that
,
in
St.
Peters
life
,
is
omitted
a
certain
Exhortation
,
advising
his
Successors
to
abstain
from
secular
cares
:
Pretences
so
slight
in
themselves
,
so
impertinent
to
the
main
cause
;
that
,
none
but
a
petty
Polititian
would
have
stoopt
to
such
trivial
corruptions
,
nor
any
but
a
wrangling
Sophister
pretended
such
childish
exceptions
.
But
,
not
content
with
what
has
been
done
,
he
presses
us
with
what
would
have
been
done
,
if
I
know
not
whose
counsail
had
been
follow'd
:
which
is
nothing
but
the
wild
Chimera's
of
a
sick
brain
.
Next
he
is
offended
that
Heretical
books
have
been
forbidden
and
abolish'd
:
as
if
any
could
think
it
reasonable
,
sedicious
Pamphlets
against
Kings
and
States
should
passe
unreprehended
in
their
dominions
;
exhortations
to
Idolatry
be
permitted
among
the
Jews
;
or
such
blasphemies
as
pretend
to
prove
Christ
an
Impostor
should
be
tolerated
among
Christians
.
I
wonder
calumnies
so
shallow
,
so
impudent
,
and
of
so
desperate
a
consequence
can
finde
patience
enough
in
any
person
of
understanding
to
read
them
;
&
yet
I
see
great
wits
strangly
applaud
them
.
The
actions
,
therfore
,
cal'd
by
him
corruptions
,
consisting
only
in
such
,
to
the
very
end
of
his
fourth
Chapter
,
you
wil
easily
perceive
that
this
so
wel
bodied
Chapter
also
(
if
the
impertinencies
with
which
he
lards
it
were
substracted
)
would
prove
as
lean
and
starv'd
as
Pharao's
Oxen.
Besides
,
if
we
seek
to
direct
his
arrow
towards
the
intended
scope
,
this
last
concerns
not
the
ancient
Fathers
;
since
now
,
Expurgations
are
only
for
Moderns
,
as
anciently
they
were
only
against
Hereticks
.
The
other
objections
reach
no
way
to
disable
this
safe
and
principal
answer
,
That
,
notwithstanding
all
his
cavils
,
there
may
stil
remain
a
sufficient
number
of
the
Fathers
writings
,
pure
and
incorrupted
,
to
convince
the
doctrin
of
the
Catholik
Church
.
THE
FOURTH
SURVEY
.
Of
the
fifth
Chapter
;
wherin
he
objects
the
Fathers
Eloquence
;
and
that
,
on
set
purpose
,
they
spake
obscurely
.
I
Shall
pass
now
to
the
next
Flourish
,
rather
then
Argument
:
where
,
this
bold
unwary
man
(
offering
to
prove
the
Fathers
are
hard
to
be
understood
)
assigns
those
very
reasons
,
that
make
all
other
Authors
more
easily
understandable
.
For
first
,
what
Languages
more
copious
,
more
regular
,
and
wherein
Schollers
are
more
vers'd
,
then
Latin
and
Greek
,
which
are
the
Fathers
Idiomes
?
Yes
,
says
he
,
but
few
arrive
to
that
perfection
in
them
,
as
is
truly
requisite
for
the
exact
managing
of
Controversies
.
Be
it
so
:
But
then
,
let
no
others
meddle
with
this
part
of
Controversies
,
like
Masters
,
but
they
;
let
such
on
both
sides
try
the
quarrel
,
whilst
others
for
this
part
rely
on
them
.
But
again
he
renews
his
first
complaint
:
how
smal
a
number
are
they
that
are
fitly
qualify'd
to
enter
the
lists
in
so
difficult
a
combate
?
I
do
not
fear
,
if
this
Author
were
ask'd
of
France
,
Holland
,
and
Germany
,
he
would
readily
undertake
to
find
twenty
of
his
own
side
compleatly
furnisht
for
such
a
skirmish
;
and
,
since
our
Party
is
both
more
extended
,
enjoys
better
commodity
for
studying
,
and
cleerly
,
by
its
numerous
works
,
shews
it self
far
more
laborious
,
He
may
well
allow
us
at
least
as
many
as
he
promises
to
produce
of
his
own
:
If
then
,
betwixt
both
,
may
be
found
at
the
same
time
,
forty
sufficiently
train'd
for
the
encounter
,
what
need
we
ask
any
more
?
there
will
not
want
enough
besides
,
capable
to
prosit
themselvs
out
of
their
Labours
.
He
proceeds
to
help
himself
upon
St.
Hieroms
speech
against
nimium
diserti
,
and
some
faults
of
weak
interpreters
:
And
presumes
,
the
places
he
brings
clear
:
though
my
sight
is
not
quick
enough
to
perceive
it
of
any
,
but
one
of
St.
Austin
cont
.
Adimant
.
which
he
clears
himself
,
by
adding
to
the
Fathers
Text
cùm
signum
daret
corporis
sui
,
the
word
only
in
his
interpretation
.
Then
he
urges
,
Men
bring
obscure
places
to
interpret
Scripture
:
but
the
unhappiness
is
,
his
instances
are
of
his
own
party
.
He
presses
,
that
the
Fathers
,
before
the
rising
of
Heresies
,
spake
ambiguously
and
doubtfully
,
and
that
which
seem'd
to
be
against
their
own
certain
sense
and
meaning
;
as
he
exemplify's
out
of
St.
Athanasius
and
St.
Basil
,
concerning
some
Fathers
before
the
Arian
Heresy
.
But
this
Wel-meaner
forgets
that
(
at
least
in
his
examples
)
he
brings
the
salve
with
the
stroak
:
for
,
confessing
't
was
shew'd
to
be
against
the
writers
meaning
,
he
implicitly
tels
us
,
either
there
were
other
precedent
or
subsequent
expressions
in
the
same
place
,
which
made
the
doubtful
words
plain
;
or
,
at
least
so
evident
passages
of
the
same
Author
,
in
other
places
,
that
there
could
be
no
doubt
of
his
meaning
,
in
the
ambiguous
ones
.
And
,
truly
if
we
observe
this
gentle
Sophisters
discours
,
we
shal
easily
see
,
he
imagines
,
that
proofs
from
the
Fathers
ought
to
be
brought
by
the
popping
out
of
half
a
Sentence
,
and
never
regard
either
what
goes
before
or
follows
after
;
as
,
by
the
instances
we
have
already
examin'd
,
you
may
perceive
is
the
reform'd
fashion
of
citing
Scriptures
:
Wheras
,
the
Books
of
Fathers
,
being
large
and
ample
,
allow
greater
Carreers
to
those
who
run
matches
in
them
.
He
adds
farther
,
that
the
Fathers
deliver'd
some
things
on
set
purpose
,
obscurely
.
If
his
meaning
be
,
they
exprest
their
thoughts
in
certain
occasions
,
shortly
or
not
fully
;
what
danger
is
there
in
that
?
We
know
wel
all
arguments
drawn
from
them
must
be
made
out
of
what
they
have
,
not
what
they
might
have
written
:
and
so
,
the
erudition
he
spends
,
in
proving
this
,
had
been
better
employ'd
to
shew
the
height
of
those
Mysteries
the
Fathers
saw
just
cause
to
conceal
,
then
in
cavilling
at
their
compendious
expressions
,
which
suted
best
with
their
circumstances
.
And
certainly
't
is
most
agreeable
to
reason
,
that
the
mind
of
such
as
wrote
before
the
Controversy
began
,
should
be
judged
by
those
Fathers
,
who
(
for
the
easier
defence
of
truth
and
fuller
confutation
of
the
Innovators
)
were
forc'd
to
break
the
Seal
of
secrecy
:
and
,
who
(
being
their
immediate
Disciples
)
without
doubt
must
necessarily
best
know
their
minds
,
and
consequently
were
most
able
to
repeat
the
lessons
they
had
so
lately
learnt
of
their
Masters
.
He
afterwards
reckons
up
certain
Grammar
weaknesses
of
some
Fathers
,
and
the
excellencies
of
others
,
and
,
out
of
both
,
draws
venom
to
his
comb
:
So
that
,
whether
a
Father
write
down
right
natural
construction
,
or
(
by
abilities
of
explicating
himself
)
polish
his
stile
,
all
breeds
darkness
to
this
great
Illuminator
(
or
Calumniator
rather
)
of
the
Fathers
:
Nay
,
the
very
vices
they
cry
out
against
in
evil
Preachers
,
must
be
the
faults
of
the
Princes
of
antiquity
,
by
this
Interpreters
benevolence
.
But
he
knocks
all
on
the
head
,
by
the
example
of
St.
Hierom
;
who
,
having
related
what
had
passed
in
him
during
his
sleep
,
in
another
place
defends
it
was
but
a
dream
:
And
can
you
believe
,
the
Objector
was
awake
,
when
he
fumbled
out
this
piece
of
impertinency
?
Yet
he
urges
it
for
a
convincing
evidence
:
and
,
bearing
a
special
good
wil
to
St.
Hierom
,
he
very
kindly
perswades
himself
,
that
the
Stories
of
Malchus
,
St.
Paul
the
Eremit
,
and
St.
Hillarion
,
were
Romances
;
the
first
,
because
his
maligners
calumniated
it
;
the
other
two
,
(
though
never
question'd
)
because
he
shew'd
wit
in
them
.
It
seems
too
,
he
would
beget
in
his
Reader
this
dutiful
conceit
of
the
Fathers
,
that
they
were
wont
to
deliver
Romances
for
Articles
of
Faith
;
concluding
with
this
desperate
and
ungracious
demand
,
Who
shall
assure
us
,
that
they
have
not
made
use
of
these
same
Arts
,
in
their
discourses
concerning
the
Eucharist
?
and
afterwards
renews
again
the
like
impudent
quaere
,
discovering
too
openly
the
prophaness
of
his
heart
;
as
if
he
suspected
the
Fathers
might
,
perhaps
,
have
cozen'd
the
people
,
with
some
fals
glasses
,
to
magnifie
the
power
of
Prelates
.
Next
,
he
objects
,
the
Fathers
often
affirm
or
deny
obsolutely
,
what
they
mean
only
comparatively
:
and
,
if
you
wil
not
believe
him
,
he
produces
examples
out
of
St.
Hierom
,
St.
Chrysostom
,
Amphilochius
and
Asterius
.
But
,
St.
Hierom
is
plainly
,
in
the
very
words
comparative
:
The
rest
are
both
explicated
to
the
same
sense
,
by
the
bordering
Ages
,
who
might
easily
know
the
practice
of
their
lives
in
that
controversie
,
and
in
his
very
citation
,
have
nothing
capable
of
being
urg'd
against
that
explication
;
besides
,
the
phrase
it self
is
favourable
.
What
great
difficulty
is
there
to
pick
out
the
English
of
this
sentence
,
Praemia
pudicitiae
nuptiae
possidere
non
possunt
,
&c.
with
the
rest
,
too
trivial
to
be
repeated
?
He
makes
a
second
review
of
the
Fathers
speeches
,
concerning
some
Heresy
not
yet
debated
,
upon
another
design
;
to
shew
,
that
while
they
speak
against
one
Heresie
,
they
seem
to
fall
into
the
contrary
.
But
there
is
no
new
difficulty
brought
,
unlesse
it
be
of
those
terms
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
both
which
this
Author
abuses
by
a
wrong
interpretation
:
the
first
he
renders
,
let
fall
in
heat
of
disputation
,
instead
of
giving
it
the
true
sense
,
which
Englishes
it
thus
,
suppos'd
for
disputation
sake
(
for
so
't
is
contradistinguish'd
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
which
St.
Basil
opposes
it
:
)
the
later
he
explicates
done
or
said
by
dispensation
,
whereas
the
proper
signification
is
,
by
discretion
;
St.
Athanasius's
meaning
being
that
he
deliverd
what
was
fittest
in
that
occasion
,
and
for
the
person
to
whom
,
or
in
whose
name
he
spake
;
for
his
words
give
us
some
hints
inclining
to
either
of
those
senses
,
that
He
intended
only
to
personate
an
objection
against
himself
,
or
else
to
draw
some
answer
out
of
another
,
without
engaging
to
declare
his
own
judgment
.
But
't
is
worthy
our
pains
to
look
into
the
sweet
interpretation
he
makes
,
and
compare
it
with
the
Greek
which
himself
puts
in
the
margin
:
he
reads
therfore
thus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
that
is
,
men
ought
not
maliciously
to
take
(
or
understand
)
and
draw
it
to
be
his
proper
meaning
,
what
one
writes
or
does
(
as
now
it
s
cal'd
)
ad
hominem
;
for
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
according
to
the
art
and
understanding
to
apply
every
thing
to
the
particular
circumstances
which
offer
themselvs
.
Lastly
,
he
tels
us
,
the
use
of
words
is
chang'd
since
Antiquity
;
but
specifies
so
simply
,
that
without
question
he
hoped
none
but
blind
men
would
look
into
his
book
:
as
if
the
World
now
thought
,
that
Papa
signifies
not
a
spiritual
Authority
,
but
a
temporal
Garbo
;
that
Confessio
signifies
some
outward
ceremony
;
Missa
,
all
the
prayers
now
used
,
&c.
THE
FIFTH
SURVEY
.
Of
the
six
Chapters
following
;
wherin
he
objects
wilful
deceit
to
the
Fathers
.
HItherto
our
Oratour
has
opened
those
Pleas
,
which
,
in
a
manner
,
of
necessity
follow'd
that
multitude
of
books
the
Fathers
have
written
:
and
would
,
if
we
could
believe
him
,
perswade
us
,
Nothing
is
to
be
learn'd
or
understood
out
of
Books
;
but
every
three
words
wil
never
fail
to
have
some
reason
or
other
to
make
them
so
obscure
,
that
no
light
or
satisfaction
can
be
derived
out
of
them
.
Nor
is
all
this
enough
,
unless
he
gives
them
a
touch
of
wilfulness
:
which
he
does
upon
three
Heads
.
First
,
from
their
writing
Commentaries
:
where
he
notes
,
that
many
times
they
recite
others
opinions
,
without
naming
the
parties
;
whence
he
would
infer
that
,
out
of
their
Commentaries
,
nothing
can
be
gather'd
concerning
their
own
judgment
,
in
the
point
they
handle
.
I
cannot
deny
,
but
such
kind
of
commenting
is
sometimes
used
:
nor
do
I
understand
why
it
should
be
reprehensible
,
to
propose
to
the
Reader
choice
judgments
of
divers
eminent
learned
Persons
,
even
of
Hereticks
somtimes
,
at
least
in
St.
Hieroms
days
,
when
there
were
not
so
many
Catholick
writers
,
that
all
good
explications
might
be
found
in
them
,
though
this
honest
man
(
who
,
otherwise
is
no
enemy
of
liberty
in
Authors
,
and
opinions
)
be
,
at
present
,
for
his
interest
,
offended
with
it
.
But
,
we
can
come
to
no
assurance
of
the
Authors
mind
;
what
then
?
If
we
do
not
see
directly
what
he
inclines
to
,
(
though
ordinarily
some
liking
is
shew'd
more
to
one
opinion
then
another
;
)
yet
we
may
know
,
he
proposes
all
interpretations
for
the
reader
to
chuse
as
he
pleases
;
which
implys
,
that
he
saw
no
apparent
inconvenience
in
any
.
But
,
why
is
this
manner
of
commenting
made
a
calumny
against
all
the
rest
,
being
a
particular
kind
and
not
much
used
?
why
brought
for
a
prejudice
against
such
places
where
only
one
opinion
is
mentioned
?
why
is
St.
Hieroms
indefinite
doctrin
(
which
imports
no
more
then
that
such
is
the
nature
of
some
Commentaries
)
turn'd
to
an
Universal
,
as
if
none
should
do
otherwise
?
Let
him
reflect
upon
Beza's
or
other
of
his
own
parties
glosses
;
and
see
whether
they
do
not
somtimes
explicate
Scripture
in
a
way
equally
obnoxious
to
the
same
exceptions
.
I
deny
not
,
but
St.
Hierom
,
(
once
surpriz'd
by
St.
Austin
in
a
weak
explication
upon
a
passage
to
the
Galathians
)
excuses
himself
by
a
confession
,
that
his
memory
being
confused
,
he
had
in
that
place
mingled
his
own
opinion
with
other
mens
,
without
distinction
:
But
,
is
it
not
an
excellent
piece
of
honesty
,
out
of
one
only
particular
defect
of
one
Father
,
to
draw
an
imputation
,
not
upon
him
alone
,
but
on
the
whole
Senate
of
Antiquity
?
And
yet
,
this
thread
runs
quite
thorow
this
captious
Objectors
Book
;
whose
labour
is
,
out
of
a
mole
in
her
face
,
to
prove
Venus
was
not
fair
.
Then
he
procesds
to
tax
St.
Ambrose
and
St.
Hillary
,
for
borrowing
doctrin
of
Origen
,
without
citing
the
original
:
as
if
Virgil
should
have
still
named
Homer
,
in
all
the
places
wherin
he
imitated
him
;
or
Torquato
Tasso
told
his
reader
,
which
Stanza's
were
his
own
invention
,
which
translated
out
of
others
.
His
second
discontent
is
,
that
,
when
a
passage
of
Holy
Scripture
is
acknowledg'd
by
the
Fathers
to
be
capable
of
divers
interpretations
,
yet
they
will
presume
to
use
that
sense
only
which
is
convenient
to
their
Auditory
,
omitting
the
others
which
,
in
those
circumstances
,
make
nothing
to
their
purpose
.
The
like
distaste
he
takes
against
them
,
when
speaking
of
a
Mystery
that
has
two
parts
,
they
do
not
still
make
mention
of
both
:
as
,
since
Christ
is
God
and
Man
,
he
will
by
this
rule
be
offended
,
that
a
Father
should
stile
him
God
,
without
expressing
in
the
same
breath
(
though
altogether
unnecessary
to
his
Theam
)
that
he
was
Man
;
as
if
we
could
not
,
somtimes
upon
occasion
,
omit
what
we
never
intend
to
deny
,
but
were
still
bound
to
clog
our
discours
with
all
the
jealous
cautions
of
a
Lawyers
Indentures
:
though
indeed
,
he
seems
only
troubled
,
when
this
happens
concerning
the
blessed
Sacrament
:
for
then
,
it
utterly
disappoints
the
force
of
those
Arguments
he
so
highly
esteems
.
Nor
does
his
peevishness
stay
at
these
smaller
Peccadillo's
;
but
,
to
fill
up
the
measure
of
his
anger
and
farther
enforce
the
accusation
he
sees
himself
engag'd
in
,
his
bold
hand
trembles
not
plainly
to
insinuate
,
that
the
Fathers
are
in
plain
terms
downright
cheaters
:
contriving
these
omissions
and
ambiguity's
,
not
by
wisdom
and
pastoral
prudence
,
but
by
cunning
and
hypocritical
policy
,
with
a
malicious
intention
to
delude
their
auditory
.
But
these
are
little
familiar
stroaks
,
and
kind
expressions
of
his
devotion
and
respect
to
the
Fathers
,
and
the
Church
in
whose
communion
they
liv'd
,
and
Him
in
whose
precious
death
both
They
and
It
are
founded
.
His
last
crimination
confists
meerly
in
a
repetition
of
what
we
discuss'd
in
the
former
Chapter
,
about
the
Fathers
speeches
ad
hominem
:
yet
,
because
he
has
a
little
changed
his
temper
,
we
must
observe
what
he
says
.
First
,
being
in
a
kind
humour
,
he
now
imputes
it
only
to
excess
of
passion
in
the
good
old
men
,
(
as
if
the
former
had
been
out
of
malice
)
which
made
them
speak
they
knew
not
what
:
wheras
,
the
Ages
after
them
,
explicating
such
passages
of
their
Predecessors
,
attribute
it
to
deep
wisdom
and
solid
learning
.
Secondly
,
he
shews
us
,
out
of
St.
Hierom
,
how
all
Authors
use
two
ways
of
disputing
;
one
direct
and
demonstrative
or
demonstration
like
,
another
Topical
and
tentative
:
but
to
what
purpose
,
more
then
to
form
an
aery
apprehension
,
in
the
readers
head
,
of
some
strange
fallacy's
and
abuses
ordinarily
practised
by
those
ancient
Maintainers
of
Christianity
,
I
understand
not
.
Yet
,
there
remains
about
two
lines
of
Latin
;
which
his
jugling
art
has
obscur'd
into
a
necessity
of
a
short
explication
:
and
they
are
,
that
interdum
coguntur
loqui
non
quod
sentiunt
,
sed
quod
necesse
est
dicant
contra
ea
quae
dicunt
gentiles
,
which
is
as
much
as
to
say
,
they
are
forc'd
somtimes
not
to
contradict
the
Gentils
propositions
,
that
they
may
impugn
them
with
better
advantage
.
As
when
they
seem
to
admit
the
truth
of
some
Oracles
,
and
apply
their
discourse
only
to
shew
how
such
extraordinary
actions
might
be
perform'd
by
the
Devil
:
wheras
perhaps
,
in
their
inward
thoughts
,
they
believ'd
there
were
really
none
true
,
or
,
if
any
,
that
they
were
by
Gods
interposing
his
own
power
,
to
the
Gentils
confusion
,
as
he
did
in
the
apparition
of
Samuel
to
Saul
,
the
Witch
not
being
able
to
raise
up
souls
by
the
single
force
of
her
charms
.
One
new
demand
he
urges
,
which
seems
and
indeed
is
strangly
impertinent
,
Whether
it
be
a
part
of
our
Faith
,
to
visit
the
Holy
Land
:
as
if
those
words
of
St.
Hierom
,
adorâsse
ubi
steterunt
pedes
Domini
,
pars
fidei
est
,
signify'd
truly
,
that
to
exercise
adoration
were
an
Article
of
Faith
;
then
which
,
what
can
be
spoken
more
sencelesly
?
wheras
,
the
true
meaning
is
plain
and
obvious
,
that
t
is
a
duty
of
Faith
,
or
an
action
proceeding
from
Faith
,
or
conformable
to
Faith
;
in
which
sense
,
't
is
impossible
to
make
any
rational
opposition
against
it
.
I
must
not
end
without
taking
notice
of
a
goodly
piece
of
wit
in
mis-translating
a
passage
of
St.
Hierom
;
wh
entreats
his
reader
to
judg
his
meaning
out
of
his
whole
discours
,
and
non
in
uno
atque
eodem
libro
criminari
,
me
diversas
sententias
protulisse
,
not
to
accuse
me
,
that
I
am
of
divers
minds
in
the
self-same
Book
,
which
this
good
natur'd
Interpreter
explicates
,
and
not
presently
to
accuse
any
Author
of
blockishness
,
for
having
deliver'd
in
one
and
the
same
Book
two
contrary
opinions
.
Nevertheless
,
himself
has
been
,
I
will
not
say
,
so
blockish
,
(
for
of
that
ther
's
too
little
cause
to
suspect
him
)
but
so
slight
and
precipitate
,
as
to
put
the
very
Latin
words
in
the
Margin
,
which
is
,
as
neer
as
can
be
,
to
contradict
himself
in
the
same
breath
.
In
four
ensuing
Chapters
he
delivers
us
certain
notes
;
which
are
in
substance
true
,
but
bring
not
much
obscurity
or
other
disablement
to
the
way
of
proving
Religion
by
the
writings
of
Fathers
:
and
if
they
did
,
he
and
his
new
party
remembring
they
wholly
refuse
the
judgment
of
their
Ancestors
,
need
not
trouble
themselvs
;
but
stand
upon
their
exceptions
,
and
leave
the
Catholiks
to
make
their
arguments
sound
and
free
from
all
legitimate
repuls
.
For
this
is
the
law
of
Logick
and
reasoning
,
that
the
Actor
should
have
liberty
to
frame
his
opposition
(
so
it
be
according
to
the
rules
of
discourse
)
as
himself
thinks
best
.
With
this
caveat
I
might
justly
omit
these
four
Chapters
;
were
it
not
that
in
his
eighth
he
has
a
note
of
remark
out
of
Tertullian
,
as
requiring
only
that
the
Rule
of
Faith
continue
in
its
proper
form
and
order
,
Caeterùm
,
manente
formâ
ejus
in
suo
ordine
,
quantum
libet
quaeras
&
tractes
,
&
omnem
libidinem
curiositatis
effundas
:
to
which
he
adds
Ruffinus
his
Apology
for
Origen
,
as
of
the
same
opinion
;
and
seems
to
take
it
for
the
practice
of
the
present
Church
:
And
truly
,
I
think
with
great
reason
.
For
,
as
far
as
I
understand
Religion
,
Nothing
makes
an
Heretick
,
but
to
recede
from
the
known
doctrin
of
the
present
Church
,
which
she
practises
as
deriv'd
from
Christ
,
and
wherof
she
knows
no
other
beginning
:
He
that
is
not
conscious
to
himself
of
this
,
is
no
Heretick
before
God
;
and
he
that
carries
that
guilt
in
his
breast
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
whatever
seeming
reasons
he
has
for
himself
:
and
whoever
teaches
any
point
contrary
to
this
tradition
,
not
knowing
such
contrariety
,
teaches
indeed
Heresie
,
but
is
no
Heretick
:
Let
them
agree
in
this
chief
Principle
or
Rule
of
Faith
,
and
the
rest
wil
be
only
material
errours
in
them
.
But
,
the
cause
they
perversly
defend
is
inconsistent
with
any
such
submission
:
their
own
Consciences
and
the
evidence
of
the
fact
stigmatising
their
unlawful
breach
from
the
universal
doctrin
of
the
Church
,
from
which
they
rebelliously
separated
themselvs
.
As
to
the
Fathers
opinion
,
concerning
the
necessity
of
the
Eucharist
for
Infants
,
he
must
give
us
leave
to
think
the
Council
of
Trent
was
better
informed
then
he
;
as
is
,
in
the
precedent
Apologie
briefly
discussed
.
That
,
St.
Ignatius
cals
him
a
murderer
of
Christ
who
fasts
Saturdaies
,
signifies
no
more
then
that
he
does
an
action
which
of
its
nature
testifies
our
Saviour
died
twice
,
that
is
,
upon
Saturday
as
wel
as
Friday
:
though
this
man
of
truth
in
his
first
chapter
vouchsafes
not
to
admit
any
writings
of
St.
Ignatius
for
true
.
The
aspersion
laid
upon
St.
Hierom
,
St.
Ambrose
,
annd
Tertullian
,
as
using
Tragical
expressions
,
without
occasion
,
is
but
a
gap
to
Libertinage
and
vilifying
of
vertue
;
their
sayings
being
true
,
though
this
Reformer
dislike
them
.
His
urging
,
that
the
modern
points
of
Controversie
are
not
resolv'd
in
former
Creeds
or
Councils
,
is
of
little
importance
:
for
every
one
knows
subsequent
Councils
have
alwaies
been
so
far
from
thinking
it
unlawful
to
add
to
the
former
,
that
such
additions
are
the
very
business
and
end
of
their
assembling
:
and
yet
(
as
the
seventh
Council
testify'd
)
they
confirm'd
all
that
was
either
in
Scripture
or
Tradition
,
by
binding
us
to
these
two
pillars
of
truth
.
He
is
farther
troubled
,
that
divers
Provinces
should
out
of
St.
Hierom's
authority
,
esteem
the
commands
they
finde
have
been
in
use
among
their
forefathers
,
to
be
institutions
deriv'd
from
the
Apostles
:
as
if
either
the
Apostles
might
not
have
left
divers
customs
,
in
divers
places
,
for
some
practices
of
less
concernment
;
or
that
,
in
St.
Hieroms
time
,
it
was
so
hard
to
know
when
a
custom
of
importance
started
,
if
it
began
since
the
Apostles
,
which
could
be
scarce
three
hundred
yeers
.
In
the
last
Chapter
of
his
first
Book
he
thinks
it
impossible
to
know
the
belief
of
the
ancient
Church
,
either
universal
or
particular
,
touching
any
point
of
controversies
now
debated
among
us
.
And
truly
,
as
he
understands
the
question
,
he
seems
to
have
some
reason
:
for
,
he
professes
that
all
the
positive
evidence
out
of
Antiquity
comes
short
of
satisfying
him
,
unless
we
can
make
good
that
no
one
did
in
those
daies
secretly
hold
the
contrary
;
a
proof
that
certainly
none
but
a
mad
man
would
either
expect
of
another
,
or
himself
attempt
.
Nevertheless
,
this
he
exacts
of
us
,
and
therfore
cites
St.
Hierom
for
the
equality
of
Priests
and
Bishops
:
though
he
writes
expresly
against
it
,
and
the
place
he
cites
clearly
speaks
of
the
confusion
of
the
names
of
Presbyter
and
Episcopus
.
Likewise
,
when
St.
Hierom
testify's
some
Bishops
held
with
Vigilantius
,
he
thinks
that
sufficient
to
make
St.
Hieroms
side
not
universal
:
as
if
Bishops
could
not
be
Hereticks
.
He
adds
,
St.
Hierom
,
by
his
passionate
speeches
against
Vigilantius
,
derogats
from
the
authority
of
his
testimony
.
I
believe
him
,
if
he
speaks
of
his
own
party
,
who
are
easily
perswaded
to
diminish
the
credit
of
Fathers
:
but
not
,
if
he
mean
among
Catholicks
,
who
think
the
modern
Heretiks
no
better
then
Vigilantius
and
his
followers
.
Thus
have
we
briefly
pass'd
over
his
first
Book
.
THE
SIXTH
SURVEY
.
How
the
Authority
of
Fathers
is
infallible
.
Yet
these
last
five
Chapters
and
the
whole
next
Book
will
put
us
to
the
pains
of
explicating
what
Authority
Catholiks
give
the
Fathers
,
towards
decision
of
controversies
;
and
how
they
are
to
argue
out
of
them
,
if
they
intend
to
conclude
any
opposite
opinion
an
Heresy
.
To
be
as
short
and
clear
in
this
point
as
I
can
;
I
shall
begin
with
some
propositions
wherin
I
believe
,
all
sides
agree
.
First
,
that
the
Fathers
,
as
particular
Authors
,
might
erre
;
and
no
one
's
single
testimony
,
how
eminent
soever
,
is
sufficient
to
make
a
necessary
Verity
,
upon
the
sole
account
of
being
his
judgment
.
Secondly
,
that
seldom
or
never
,
in
any
controversy
,
the
Fathers
,
cited
for
one
part
,
are
so
many
,
as
to
make
the
doctrin
deliver'd
a
matter
of
Faith
,
out
of
this
precise
reason
that
it
is
their
opinion
:
For
,
though
their
multitude
should
arrive
to
the
full
sum
of
three
hundred
,
yet
it
exceeds
not
the
number
of
Heretiks
,
nay
,
even
Heretik
Bishops
,
who
unanimously
conspir'd
to
oppose
the
Catholick
Faith.
If
then
,
all
certainty
of
things
contingent
and
fallible
,
in
their
individuals
,
depend
upon
universality
;
and
the
number
we
discours
of
,
though
great
,
yet
consider'd
in
its
own
immediate
force
,
make
but
a
particular
:
it
cleerly
follows
,
No
question
can
be
evidently
convinc'd
by
the
pure
numerosity
of
produced
Fathers
.
Thus
far
I
conceive
both
parties
are
bound
to
consent
.
My
third
proposition
therfore
is
,
If
a
certain
number
of
Fathers
be
sufficient
to
convince
the
universality
of
an
opinion
in
the
Church
;
how
little
soever
that
number
be
,
't
is
strong
enough
to
support
an
Article
of
Faith
:
not
because
it
is
their
opinion
,
but
the
Churches
;
attested
by
them
to
be
the
Faith
of
the
Church
,
and
by
the
Church
to
be
Christs
.
And
thus
remains
declared
what
Authority
Catholiks
attribute
to
the
Fathers
in
reference
to
deciding
Controversy's
.
The
next
point
is
,
about
the
exercise
of
this
Authority
:
how
a
Catholick
writer
may
,
by
the
testimony
of
Fathers
,
conclude
the
general
Faith
of
the
Church
,
and
,
consequently
,
the
infallibility
of
the
point
controverted
.
For
which
we
must
lay
these
grounds
.
First
,
that
it
has
always
been
the
nature
of
the
Catholik
Church
,
to
decline
communion
with
those
Churches
she
esteem'd
erroneons
in
any
material
point
;
as
,
Idolatry
,
Superstition
,
and
the
like
,
upon
which
pretences
,
our
modern
presumers
for
Reformation
have
separated
themselvs
from
the
present
Catholik
Church
:
wherfore
,
if
there
be
convincing
testimonies
,
that
any
one
particular
Church
(
so
known
and
considerable
that
the
neighbouring
Provinces
must
needs
take
notice
of
its
publick
customs
)
embraces
any
doctrin
or
practice
,
yet
remains
still
peaceably
in
communion
with
the
Vniversal
;
't
is
therby
convinc'd
the
whole
Catholick
Church
held
the
same
not
to
be
Idolatrous
,
Superstitious
,
&c.
If
then
the
point
be
of
such
a
nature
,
that
one
part
of
the
contradiction
must
necessarily
be
receiv'd
,
and
the
other
rejected
,
it
unavoydably
follows
,
the
whole
Church
in
that
Age
was
of
the
same
judgment
with
the
particular
one
.
Nor
is
the
evidence
of
this
proposition
built
upon
some
scrap
of
an
ancient
Writer
mis-interpreted
,
as
our
Adversaries
would
infer
the
contrary
from
three
lines
of
Hegesippus
;
but
upon
the
essential
notion
of
the
Church
,
which
is
to
be
the
conserver
of
Christs
doctrin
,
upon
the
whole
body
of
Ecclesiastical
History
,
which
contains
nothing
but
either
the
propagation
of
the
faith
or
the
expulsion
of
those
that
would
corrupt
it
;
And
lastly
,
upon
the
universality
of
Christian
writers
,
whose
profession
and
businesse
it
has
always
been
to
instruct
the
Church
in
the
doctrin
of
Christ
and
oppose
all
abuses
that
offer'd
to
insinuate
themselvs
under
the
name
of
reformation
,
or
whatever
other
specious
mask
Heresy
has
put
on
,
to
cover
the
ilfavordness
of
her
face
.
And
now
we
may
safely
proceed
to
the
second
ground
,
that
if
the
testimony
of
Fathers
convince
the
quiet
possession
of
any
doctrin
in
one
age
,
it
concludes
the
same
of
all
ages
that
are
known
to
communicate
with
it
:
which
is
,
in
effect
,
with
all
precedent
and
subsequent
Ages
whom
either
that
acknowledges
,
or
who
acknowledg
that
for
their
Teacher
and
Mistress
.
This
consequence
from
the
former
principle
is
so
evident
,
that
I
may
boldly
,
yet
without
presumption
infer
,
if
we
can
prove
one
Age
,
we
prove
all
.
But
to
make
it
plainer
:
let
me
borrow
out
of
our
Adversaries
ingenuity
,
that
the
same
doctrin
has
endur'd
these
thousand
years
;
which
restrains
our
controversy
only
to
the
first
six
hundred
:
and
that
common
sense
cannot
say
Popery
was
rank
in
the
sixth
Age
,
but
it
must
have
been
well
grown
in
the
fifth
;
which
will
still
contract
our
strife
,
to
the
compass
of
four
hundred
years
:
wherof
,
three
were
undoubtedly
acknowledg'd
Parents
and
Mistresses
of
the
fourth
,
and
the
fourth
of
two
or
three
following
;
one
of
which
is
confest
,
to
be
universally
over-run
with
Popery
.
So
that
,
we
need
no
more
pains
,
but
only
to
prove
that
some
one
Age
of
the
first
six
hundred
years
embrac'd
any
doctrin
(
of
a
nature
substantial
and
considerable
as
is
above
exprest
)
to
convince
all
the
rest
of
the
same
belief
:
else
the
Adversary
must
shew
the
latter
Age
disavowing
the
faith
of
their
Ancestors
,
and
anathematizing
it
as
heretical
,
and
in
the
same
or
equivalent
terms
,
as
our
late
Reformers
cry
out
against
the
Catholik
unity
,
or
Catholicks
against
their
division
.
For
,
if
the
younger
Ages
reverence
and
plead
conformity
with
the
ancienter
:
't
is
impossible
they
should
have
changed
any
doctrin
of
importance
or
necessity
.
My
third
ground
is
,
that
when
we
speak
of
the
Faith
of
the
Church
,
we
intend
not
to
say
,
No
single
person
may
think
otherwise
or
be
ignorant
of
it
,
and
yet
live
bodily
and
exteriourly
in
the
communion
of
that
Church
:
but
we
speak
of
the
professed
and
publick
belief
of
all
,
both
Clergy
and
Laity
which
meet
at
Gods
service
in
such
a
Church
:
As
all
that
meet
at
Charanton
are
supposed
to
agree
in
the
Articles
,
which
the
Kings
Edicts
permit
to
be
held
by
the
pretenders
to
Reformation
;
Yet
I
believe
there
are
few
Englishmen
who
consent
to
all
,
though
they
resort
thither
:
So
that
,
by
this
position
,
it
may
stand
with
the
general
or
universal
faith
of
one
part
of
the
contradiction
,
that
some
few
maintain
the
opposite
Judgment
:
By
these
three
grounds
,
you
wil
finde
most
of
his
doubts
and
pretended
difficulties
,
in
the
five
last
chapters
,
taken
away
,
and
the
possibility
of
demonstrating
a
point
out
of
the
Fathers
rendred
very
apparent
and
practicable
:
wherfore
we
have
now
a
little
leasure
to
shake
out
his
other
bundle
of
Rags
,
and
see
whether
we
can
espy
any
thing
,
there
,
that
may
entangle
a
weak
Divine
.
THE
SEVENTH
SURVEY
.
Of
the
four
first
Chapters
of
his
second
Book
:
wherin
he
pretends
,
The
Fathers
gave
wrong
notions
of
the
Faith
of
the
Church
;
and
that
they
spake
not
like
Judges
.
THis
Chapter
he
begins
very
modestly
,
and
says
,
the
Fathers
testimonies
of
the
Churches
Faith
are
not
alwaies
true
:
His
first
example
is
in
that
question
,
Whether
our
soul
comes
by
creation
or
from
our
Parents
;
in
which
,
St.
Hierom
brings
the
verdict
of
the
Churches
against
Ruffinus
:
but
't
is
evident
,
this
objection
fails
,
because
we
doubt
not
some
one
or
few
learned
men
may
hold
against
the
tenet
of
the
Church
they
live
in
.
His
second
exception
he
cites
out
of
Johannes
Thessalon
,
whom
he
makes
in
his
translation
,
say
,
the
Church
held
Angels
had
subtile
and
aery
bodies
;
but
in
his
marginal
Greek
(
a
language
few
understand
,
and
so
not
many
are
like
to
discover
his
art
)
there
is
no
such
thing
:
only
this
,
that
the
Church
knows
Angels
to
be
intelligent
creatures
,
but
not
whither
they
are
incorporeal
or
have
subtile
bodies
.
His
third
instance
is
,
where
Petavius
reprehends
St.
Epiphanius
,
for
saying
,
It
was
an
Apostolical
Tradition
to
meet
thrice
a
week
to
communicate
:
I
doubt
wrongfully
;
For
what
probability
can
there
be
,
that
some
Apostle
should
not
have
left
such
a
Custom
in
some
Province
,
if
it
were
on
foot
in
St.
Epiphanius
his
time
?
besides
,
this
Petavius
is
noted
for
an
easie
censurer
of
his
betters
;
nor
does
the
matter
deserve
any
farther
inspection
.
The
next
he
borrows
from
the
same
Authour
,
against
Venerable
Bede
;
and
't
is
a
meer
equivocation
,
upon
the
ambiguity
of
this
word
fides
:
which
may
signifie
an
Historical
perswasion
,
or
a
Traditional
certitude
;
in
which
last
sense
Petavius
took
it
,
whereas
Venerable
Bede
pronounced
it
in
the
former
.
His
second
Chapter
tels
us
,
the
Fathers
confess
they
are
not
to
be
believ'd
upon
thsir
own
bare
words
.
Where
I
must
intreat
my
Reader
,
to
observe
,
that
,
If
the
Fathers
he
brings
speak
of
one
or
few
,
we
acknowledge
they
are
not
to
be
trusted
on
their
word
;
and
so
,
have
no
controversie
with
him
;
But
,
if
he
would
make
them
speak
of
the
whole
Collection
,
he
cites
nothing
to
the
purpose
;
but
all
he
brings
,
reach
no
farther
then
the
first
sense
;
and
have
no
opposition
with
the
saying
of
others
,
who
command
us
to
follow
the
doctrin
and
even
the
words
of
our
Ancestors
.
He
is
offended
with
Sozomen
,
for
saying
,
None
of
the
Ancients
ever
affirm'd
,
the
Son
of
God
had
any
beginning
of
his
generation
;
considering
certain
passages
of
theirs
,
which
yet
himself
has
confessed
before
,
that
St.
Athanasius
,
Basil
,
and
others
have
cleared
from
any
such
sense
.
He
calumniats
an
excellent
place
of
Vincentius
Lyrinensis
,
explicating
what
the
universality
of
Fathers
means
,
and
how
their
sentence
is
of
force
.
His
first
quarrel
is
,
that
Lyrinensis
requirs
,
they
must
have
lived
and
died
both
for
doctrin
and
manners
,
in
the
communion
of
the
Catholik
Church
;
which
,
he
says
,
cannot
be
known
,
unless
first
we
are
sure
their
doctrin
was
sound
:
Not
seeing
alas
,
that
their
living
and
dying
with
reputation
of
Sanctity
,
gives
them
this
honourable
prejudice
,
To
be
esteem'd
,
both
for
life
and
doctrin
,
sincere
and
unsuspected
Catholiks
,
til
the
contrary
be
proved
.
His
second
quarrel
is
against
the
number
Lyrinensis
assigns
to
be
,
al
or
the
greatest
part
:
which
certainly
is
meant
of
Authors
then
extant
,
who
had
written
in
some
age
before
the
controversie
arose
;
wherof
,
such
a
number
as
may
make
us
understand
what
was
the
belief
of
that
Age
,
is
sufficient
;
all
the
rest
being
ad
abundantiam
.
For
't
is
plain
,
Lyrinensis
held
clearly
the
Catholik
opinion
,
that
the
Church
never
perished
;
and
consequently
,
the
Faith
of
one
Age
was
,
with
him
,
the
faith
of
all
.
But
,
this
good
guesser
would
perswade
us
no
such
evidence
can
be
had
;
and
instead
of
proof
,
makes
this
wild
conjecture
,
that
for
ought
he
knows
the
greatest
part
of
the
Fathers
was
of
the
contrary
mind
to
those
we
have
extant
:
which
is
just
such
an
argument
,
as
if
one
should
suppose
that
were
all
the
Roman
Writers
extant
,
perhaps
the
greatest
part
would
tel
us
,
Pompey
overthrew
Caesar
,
and
that
the
Roman
Empire
was
alwaies
after
govern'd
by
a
Senate
and
Tribuni
plebis
,
til
the
Goths
over-ran
it
.
His
third
Exception
is
against
those
conditions
,
That
the
Fathers
must
have
said
or
testified
such
a
truth
clearly
,
often
,
and
constantly
;
which
he
thinks
impossible
to
be
found
:
but
let
him
leave
that
to
the
Actors
.
He
therfore
rather
chuses
to
fide
with
St.
Austin
:
but
what
says
he
?
He
tels
Julian
the
Pelagian
,
Puto
tibi
eam
partem
or
bis
sufficere
debere
,
in
quâ
primum
Apostolorum
suorum
voluit
Dominus
gloriosissimo
Martyrio
coronari
;
this
,
after
he
had
cited
the
testimonies
of
only
Latin
Fathers
:
But
when
he
had
cited
Fathers
of
both
Churches
,
he
argues
thus
:
Si
Episcopalis
Synodus
ex
toto
orbe
congregaretur
,
mirum
si
tales
possent
illic
facile
tot
sedere
,
quia
nec
isti
uno
tempore
fuerunt
;
sed
fideles
&
multis
excellentiores
,
paucos
dispensatores
suos
Deus
per
diversas
aetates
,
temporum
,
locorumque
distantias
,
sicut
ei
placet
atque
expediri
judicat
,
ipse
dispensat
.
Hos
itaque
de
aliis
atque
aliis
temporibus
atque
Regionibus
ob
Oriente
&
Occidente
congregatos
vides
,
&c.
In
which
Discourse
St.
Austin
taking
for
a
principle
,
that
the
Writers
in
any
age
are
ordinarily
of
the
most
eminent
for
learning
,
and
indeed
of
so
high
a
degree
,
that
we
cannot
expect
many
such
at
the
same
time
,
concludes
the
consent
of
Fathers
,
which
he
had
cited
,
more
assured
and
satisfactory
then
a
General
Council
:
Now
,
what
apprehension
he
had
of
a
General
Council
,
is
wel
known
to
any
,
who
has
made
a
little
acquaintance
with
that
Saints
writings
.
Fain
also
would
this
pious
man
fix
the
slander
,
upon
Vincentius
Lyrinensis
,
of
being
a
Semi-Pelagian
,
out
of
far
fetch'd
surmises
;
which
I
pardon
him
,
because
that
Father
sits
very
hard
upon
his
and
his
brethren-Separatists
skirts
.
In
the
ensuing
chapter
his
pretence
is
to
shew
the
Fathers
did
not
write
like
Judges
sitting
upon
a
Bench
to
give
sentence
;
a
cavil
which
neither
any
wil
dispute
with
him
,
nor
is
to
his
purpose
:
But
,
by
the
pursuit
it
appears
,
he
only
rang'd
about
for
an
occasion
to
vilifie
the
Fathers
,
by
citing
or
publishing
a
catalogue
of
such
weaknes
as
he
had
espyd
in
them
.
The
first
he
notes
,
is
of
Hast
they
used
in
their
works
;
the
next
some
mistakes
in
Chronology
or
History
,
wherof
one
I
cannot
omit
,
because
he
lays
it
upon
them
all
generally
,
That
Nilus
was
one
of
the
Rivers
mention'd
to
water
Paradise
:
against
which
he
cals
for
witnesse
Scaliger
and
Petavius
;
the
former
of
whom
I
cannot
blame
▪
seeing
he
was
not
born
to
reverence
the
Fathers
;
the
other
in
this
confirms
the
censuring
humour
before
spoken
of
in
him
:
But
,
for
the
opinion
it self
,
it
is
very
true
,
as
may
appear
in
the
Appendix
to
Institutiones
Peripateticae
.
Afterwards
he
nibbles
at
their
Philosophy
and
Grammar
;
then
,
accuses
their
weak
memories
;
lastly
,
quarrels
with
their
Allegorical
explications
.
Surely
,
if
he
had
found
an
exact
history
of
their
lives
,
he
would
have
chid
some
of
them
for
wanting
good
Voyces
,
or
being
but
indifferent
Musitians
,
or
not
having
learnt
in
the
French
Academies
to
dance
,
fence
,
and
complement
a
la
mode
.
THE
EIGHTH
SURVEY
.
Of
the
two
last
Chapters
of
his
second
Book
:
wherein
he
says
many
Fathers
have
agreed
in
the
same
Errours
;
and
objects
certain
vanities
between
the
Ancient
and
Modern
Church
.
IN
his
fourth
Chapter
he
proposes
,
that
the
Fathers
have
not
only
err'd
singly
,
but
whole
Troops
of
them
together
:
which
though
it
be
nothing
to
the
purpose
,
as
not
touching
the
precise
point
controverted
betwixt
us
,
since
the
Fathers
authority
is
from
their
concurrence
in
attesting
an
universal
Belief
as
witnesses
,
and
not
in
delivering
their
Judgment
as
Doctors
;
Yet
has
our
Gallant
bestir'd
himself
notably
in
this
point
,
because
his
true
intention
was
to
take
all
reverence
from
the
Fathers
,
though
he
cunningly
with
a
smooth
tongue
professes
the
contrary
.
But
he
has
another
piece
of
legier-de-main
,
very
proper
to
abuse
an
unwary
Reader
;
For
he
neither
distinguishes
the
quality
of
errours
,
whither
in
Faith
,
Philosophy
,
or
History
,
nor
their
degree
,
and
so
makes
the
good
silly
people
of
his
Sect
conceive
,
every
mistake
of
any
Father
an
errour
,
and
every
errour
a
gross
one
;
knowing
that
,
when
he
mentions
the
word
errour
in
relation
to
the
Fathers
,
all
his
Hugonots
presently
imagin
it
to
be
in
doctrin
,
and
great
enough
to
condemn
and
forsake
them
.
Besides
,
he
never
thinks
of
explicating
what
many
signify's
in
respect
to
the
number
of
the
Fathers
,
so
that
,
three
or
four
may
pass
with
him
for
a
multitude
.
Another
jugling
trick
he
has
to
cast
any
shadow
of
words
into
such
a
posture
,
that
they
seem
clearly
convinc'd
of
errour
.
As
,
if
a
Father
say
,
God
governs
the
World
by
Angels
;
he
'l
make
it
sound
,
as
if
God
knew
not
what
was
done
here
below
.
Then
,
of
his
own
accord
hee
'l
take
for
granted
divers
positions
,
as
if
they
were
confest
errours
,
which
are
first
to
be
proved
such
;
as
,
That
some
souls
are
kept
in
Receptacles
till
the
day
of
Judgment
,
&c.
The
length
of
the
Chapter
and
its
confusedness
in
not
distinguishing
private
errours
from
publick
,
and
the
multitude
of
his
mistakes
,
favourable
to
his
own
side
,
deter
me
from
spending
my
time
upon
the
fals
proofs
of
a
confessed
,
or
at
least
not
controverted
Conclusion
:
For
truly
,
if
I
would
take
the
pains
,
I
doubt
not
to
make
appear
,
the
greatest
part
of
them
are
as
weak
as
malicious
,
towards
the
scandalizing
those
great
Persons
he
calumniat's
.
But
because
St.
Hierom
is
accounted
by
the
Sectaries
their
special
friend
,
and
one
that
spares
not
to
give
them
the
truth
home
;
this
grateful
man
in
counterchange
,
spends
four
whole
leavs
in
his
cōmendation
,
as
you
may
understand
by
his
general
judgment
upon
him
:
telling
us
that
the
cours
he
ordinarily
uses
in
his
disputations
,
is
wresting
the
words
of
his
Adversarys
quite
besides
the
Authors
intention
;
and
framing
to
himself
such
a
sense
as
is
not
at
all
to
be
found
in
them
:
and
then
fiercly
encountring
this
Gyant
of
his
own
making
,
mixing
withal
base
abusive
Language
and
biting
girds
,
and
the
like
tart
expressions
borrow'd
from
Prophane
Authors
,
in
which
kind
of
learning
he
was
indeed
very
excellent
.
Of
this
modest
censure
he
pretends
no
less
then
one
example
for
proof
,
and
that
far
short
of
justifying
his
bold
imputation
.
The
mischance
was
that
in
a
certain
controversy
betwixt
St.
Austin
and
him
,
he
mistook
at
first
St.
Austins
meaning
,
from
whence
this
charitable
Interpreter
suspects
he
never
delt
any
better
with
others
;
and
after
the
sentence
so
impudently
pronounc'd
,
rely's
upon
this
bare
suspition
as
a
sufficient
evidence
.
Then
he
proceeds
to
another
game
he
plays
very
much
at
,
call'd
calumny
,
and
charges
the
same
Father
first
about
Gods
knowing
smal
things
:
but
it
is
apparent
out
of
the
very
citation
that
St.
Hieroms
intention
is
not
of
speculative
knowledg
,
but
particular
providence
,
of
which
St.
Paul
said
▪
nunquid
Deo
cura
est
de
bobus
?
His
second
instance
contradicts
his
former
;
For
it
is
,
that
Saints
are
everywhere
;
which
is
spoken
of
their
knowledg
,
not
corporal
presence
:
Christ
,
by
whose
company
,
they
are
pretended
to
be
everywhere
,
being
so
by
his
sight
and
knowledg
,
not
by
his
presence
corporally
:
Which
this
Friend
saw
was
contrary
to
the
former
,
yet
would
not
make
use
of
it
to
reconcile
,
but
aggravate
the
errours
.
Thirdly
he
accuses
him
to
say
,
that
the
Souls
of
the
blessed
Saints
and
Angels
are
subject
to
sin
:
but
cites
not
a
syllable
,
except
for
Angels
,
which
so
express'd
,
is
an
undenyable
truth
,
being
no
more
then
that
Angels
by
envy
,
became
Divels
.
But
his
irreconcilable
quarrel
is
against
marriage
and
what
St.
Hierom
writes
of
Ladies
respects
to
their
families
:
that
they
did
not
marry
the
second
time
,
he
interprets
as
intended
against
marriage
it self
.
I
confess
,
as
concerning
the
act
of
marriage
or
appetite
to
it
,
he
says
more
what
is
true
,
then
perhaps
what
is
convenient
to
be
spoken
before
Persons
that
should
not
be
dehorted
from
a
thing
so
necessary
in
divers
cases
,
wherin
the
temperance
,
not
use
is
honourable
.
He
goes
on
and
now
charges
this
old
severe
Father
with
a
scandalous
doctrin
indeed
,
an
intolerable
heresy
,
wherin
all
true
Reform'd
stomacks
are
fundamentally
concern'd
;
for
he
accuses
him
to
say
in
express
terms
that
eating
of
flesh
(
a
most
wholsome
custome
)
was
abolish'd
by
Jesus
Christ
;
but
,
citing
neither
words
nor
place
,
and
afterward
drawing
it
in
by
a
fals
consequence
,
makes
me
suspect
it
is
an
arrant
forgery
.
Again
he
accuses
him
of
saying
oaths
were
unlawful
:
but
in
truth
the
words
of
the
very
Scripture
are
harder
,
then
St.
Hieroms
.
The
next
errour
is
,
that
he
thought
the
validity
of
consecration
depended
on
the
sanctity
of
the
Priest
:
but
his
words
are
so
common
they
easily
receive
explication
.
Again
,
he
is
offended
with
him
for
denying
faintly
,
that
the
blessed
eat
in
Heaven
.
Lastly
,
he
accuses
him
of
abusing
St.
Paul
;
and
first
of
contradicting
him
about
the
inscription
of
the
Athenian
Altar
:
because
he
says
there
was
more
in
the
inscription
,
then
the
Apostle
mention'd
;
Secondly
that
he
said
,
he
understood
more
then
he
could
explicate
.
Thirdly
that
to
the
Galathians
he
spake
ordinary
discourses
,
because
they
were
not
capable
of
higher
.
Of
these
three
the
first
had
no
harm
in
it
,
since
all
the
Evangelists
do
not
cite
the
whole
title
of
our
Saviours
Cross
,
the
two
latter
Dignify
a
great
commendation
of
St.
Paul
among
wise
men
and
such
as
understand
there
is
any
other
learning
besides
well
speaking
.
I
must
not
pass
without
one
word
of
Ruffinus
too
:
because
our
Reformers
account
of
so
fundamental
a
passage
of
his
,
in
the
interpretation
of
the
Canons
of
the
Council
of
Nice
touching
the
Popes
authority
:
And
this
great
Patron
of
theirs
cals
,
him
an
arrant
wooden
Statue
;
A
pitiful
thing
;
One
that
had
scarce
any
reaon
in
what
he
said
,
and
yet
much
less
dexterity
in
defending
himself
.
Must
not
then
what
is
grounded
upon
his
property
and
excellency
of
language
,
be
a
perfect
foundation
for
a
point
of
faith
?
By
these
you
may
guess
how
he
has
dealt
with
others
,
which
were
too
long
to
examin
.
Approaching
to
the
end
of
his
Chapter
,
he
specify's
some
errours
unanimously
held
by
a
just
number
of
the
Fathers
.
First
,
that
of
the
Chiliasts
;
an
objection
already
answered
in
the
former
part
of
this
discourse
.
The
second
is
,
the
reservation
of
souls
from
heaven
till
the
day
of
Judgment
;
which
is
refuted
in
a
little
Treatise
entitled
,
De
medio
animarum
statu
:
The
third
concerns
rebaptization
of
Heteticks
;
which
also
is
cleared
above
:
only
I
cannot
forget
how
he
would
insinuate
that
St.
Basil
held
it
,
after
the
decision
of
the
Council
of
Nice
;
but
his
mincing
the
matter
,
by
saying
in
a
manner
,
shews
it
is
only
a
largess
of
his
good
will
,
and
not
any
evidence
he
brings
.
Next
he
urges
fiercly
a
point
of
Chronology
;
and
then
,
the
Angels
having
bodies
;
and
after
that
,
the
Angels
falling
in
love
with
women
:
three
points
not
very
material
.
Then
again
,
he
repeats
the
necessity
of
the
Eucharist
to
Infants
;
but
brings
in
rather
testimonies
of
the
practice
,
which
is
not
in
question
,
then
of
the
necessity
,
which
is
:
And
lastly
,
that
all
the
Greek
Fathers
and
a
great
part
of
the
Latins
held
Gods
foresight
of
mens
good
and
bad
works
to
be
the
cause
of
predestination
;
but
his
authority
depending
only
on
modern
Writers
saying
so
,
whose
diligence
in
examining
their
meanings
is
not
known
,
it
might
as
wisely
have
been
omitted
.
In
this
next
Chapter
,
he
intends
to
prove
that
some
Fathers
have
strongly
maintain'd
,
against
others
,
some
opinions
in
matters
of
very
great
importance
;
which
is
but
one
half
of
what
follows
from
,
or
rather
is
directly
contain'd
in
,
the
conclusion
of
the
former
Chapter
,
and
therfore
,
not
denyed
by
us
nor
useful
to
him
:
which
was
the
cause
why
he
would
not
there
add
(
though
the
place
were
very
proper
)
that
they
defended
such
opinions
against
the
whole
current
of
others
,
and
of
the
Church
.
But
to
make
a
seeming
new
argument
,
he
left
out
this
,
and
exprest
himself
generally
,
like
a
true
deceiver
,
that
some
defended
against
others
:
and
to
give
his
discours
the
better
relish
,
he
begins
his
antipast
with
calumniating
Bessarion
,
making
him
say
that
the
Fathers
opinions
never
clash
one
against
another
,
touching
the
points
of
our
Religion
(
for
a
Person
so
learned
could
not
be
ignorant
,
that
some
errour
might
be
found
in
a
Father
against
the
cōmon
consent
of
the
rest
:
)
But
,
his
meaning
was
,
that
not
so
many
could
dissent
,
as
were
able
to
make
a
party
against
the
general
agreeing
judgment
of
the
rest
;
neither
does
our
Informer
seek
to
prove
the
contrary
.
In
his
first
instance
,
if
he
had
put
in
,
that
Justin
,
Irenaeus
and
Tertullian
had
held
the
Millenary
Heresy
,
against
the
communalty
of
Christians
of
their
Age
,
he
had
ruin'd
his
own
proof
;
which
,
nevertheless
he
might
have
done
out
of
Justinus
,
(
as
is
declared
)
and
indeed
was
obliged
to
do
,
if
he
intended
to
proceed
pertinently
.
But
what
should
I
pain
my self
in
a
question
not
controverted
?
Only
I
cannot
omit
a
subtlety
he
uses
against
St.
Cyril
and
Theodoret.
St.
Cyril
had
said
,
The
Holy
Ghost
was
proper
to
the
Son.
Theodoret
distinguishes
his
words
,
saying
,
if
he
means
by
proper
proceeding
as
well
as
the
Son
,
or
,
of
the
same
nature
,
so
he
allows
the
saying
:
but
,
if
he
means
that
he
proceeded
from
or
by
the
Son
only
(
both
which
terms
were
then
in
use
;
for
this
and
nothing
els
can
be
signify'd
by
proper
added
to
from
or
by
)
then
he
condemn'd
St.
Cyrils
doctrin
.
Now
our
sly
Interpreter
would
make
Theodoret
condemn
this
saying
,
that
the
Holy
Ghost
proceeded
from
the
Son.
His
last
reason
is
one
that
makes
all
the
rest
impertinent
;
and
shews
they
were
dilated
only
to
vilify
the
Saints
and
the
Church
,
whose
Crown
they
are
,
and
the
Founder
of
the
Church
,
who
glorify'd
himself
in
Them
and
Her
:
'T
is
,
that
the
Church
of
Rome
and
Protestants
agree
in
the
position
he
seemed
to
labour
at
so
hard
;
what
need
or
occasion
had
he
then
to
rave
into
the
Fathers
about
a
point
wherin
there
is
not
the
least
difference
among
us
?
Next
,
he
excepts
at
our
Controvertists
,
for
alledging
the
Fathers
against
them
;
since
we
know
they
receive
not
the
Fathers
.
I
answer
,
there
is
by
nature
planted
in
all
honest
dispositions
,
such
a
respect
to
their
Ancestors
;
that
,
though
the
malicious
part
of
their
congregation
,
and
this
Sophister
in
chief
,
cry
down
Antiquity
,
as
loud
as
they
can
,
yet
shal
they
never
be
able
wholly
to
root
out
of
the
hearts
and
consciences
of
the
generality
of
Christians
,
that
esteem
and
reverence
which
they
naturally
bear
in
their
Breasts
towards
the
Fathers
of
Christianity
;
So
that
our
Controvertists
cite
writings
of
those
ancient
and
holy
Doctors
,
not
in
reference
to
the
ensoured
and
barbarous
party
of
Hereticks
;
but
for
their
sakes
,
who
yet
retain
some
spirits
of
goodness
and
Christian
humanity
in
them
.
Then
he
brings
divers
sayings
of
Moderns
to
prove
the
Authorities
of
Fathers
are
not
irresistible
,
especially
in
the
interpretation
of
Scripture
;
among
which
one
somthing
insolent
.
Afterwards
,
he
reckons
the
varieties
betwixt
the
ancient
and
present
Church
;
some
in
Ceremonies
,
some
in
Disciplin
,
and
some
,
as
he
pretends
,
in
Belief
:
these
later
we
have
touch'd
before
;
the
two
former
,
for
the
most
part
,
we
make
no
difficulty
to
acknowledge
,
since
the
prudential
disposure
of
such
discretionary
points
fals
cleerly
within
the
verge
of
the
Churches
jurisdiction
.
But
here
I
particularly
invite
the
Ey
of
the
serious
Reader
,
to
observe
how
maliciously
he
corrupts
the
Council
of
Trent
,
in
two
very
considerable
passages
:
one
,
where
he
says
,
It
anathematizes
whoever
shall
deny
that
Bishops
are
a
higher
Order
then
Priests
:
wheras
in
the
Latin
(
which
himself
has
the
boldness
to
cite
truly
in
the
Margin
)
ther
's
no
such
word
to
be
found
as
Order
;
but
only
that
Bishops
are
superiores
Presbyteris
,
a
phrase
implying
no
necessiy
at
all
of
their
being
several
Orders
;
though
in
that
word
consists
the
whole
emphasis
of
his
fals
imputation
.
His
other
abuse
is
yet
more
gross
and
palpable
,
concerning
our
Ladies
immaculate
Conception
;
for
the
Council
expresly
declaring
their
intention
was
not
to
meddle
with
the
Question
,
he
says
't
is
impossible
so
to
expound
their
words
that
they
shall
in
plain
terms
give
the
ly
to
all
the
Fathers
:
and
to
render
this
foul
play
the
more
plausible
among
such
as
look
not
wel
to
his
fingers
,
he
translates
in
hoc
decreto
falsly
and
perversly
in
this
number
,
as
if
the
Council
had
positively
decreed
the
Blessed
Virgin
not
to
be
in
the
number
of
those
who
are
born
in
original
sin
;
when
their
very
words
directly
tel
him
they
on
purpose
resolv'd
to
prescind
from
her
particular
Case
,
and
not
determin
any
thing
concerning
It
in
that
Decree
.
Certainly
,
had
this
man
either
face
or
conscience
,
an
ordinary
malice
could
never
have
engag'd
him
into
such
a
desperate
absurdity
,
so
notorious
,
that
its
practice
cannot
be
unknown
even
to
him
,
though
he
shut
his
Eyes
against
the
light
;
since
all
disputers
upon
this
point
unanimously
agree
,
that
the
Council
intended
wholy
to
abstract
from
the
question
,
and
leave
both
sides
probable
:
nevertheless
this
shameless
forehead
dares
,
in
such
broad
and
unmannerly
language
,
not
only
slander
a
grave
and
venerable
Council
,
but
outface
the
whol
Catholick
world
.
What
trust
can
be
given
to
so
bold
a
Jugler
in
matters
either
of
less
moment
or
less
evidence
;
when
in
a
Case
so
important
,
as
the
Decree
of
a
Council
,
and
so
palpably
manifest
,
that
all
that
can
read
may
easily
discover
the
cheat
,
yet
he
blushes
not
to
venter
on
't
?
can
any
thing
be
answered
in
his
defence
,
or
any
excuse
made
,
why
he
should
not
be
accounted
an
impudent
lying
knave
?
THE
NINTH
SURVEY
.
In
answer
to
two
Questions
,
in
his
last
Chapter
;
One
,
the
Fathers
being
rejected
,
to
what
Judg
we
ought
to
recur
:
The
other
,
what
use
is
to
be
made
of
the
Fathers
?
ALl
this
while
our
new
Edifyer
of
the
reform'd
Temple
has
us'd
only
his
Sword-hand
to
keep
off
those
dangerous
enemies
the
Fathers
;
now
he
begins
to
manage
his
trowel
,
and
bedawb
the
face
of
antiquity
with
a
little
fine
morter
:
Let
's
see
at
least
what
work
he
makes
;
though
we
have
smal
reason
to
expect
any
good
building
from
him
that
is
not
able
so
much
as
to
pull
down
.
Thus
,
then
,
workman-like
,
he
enters
upon
his
task
;
demanding
of
himself
this
question
,
the
Fathers
being
rejected
,
where
shall
we
now
lay
our
foundation
?
to
what
Rule
or
Judge
must
we
have
recourse
?
He
answers
,
To
the
Scripture
;
and
if
in
any
one
place
it
seem
obscure
,
we
must
then
seek
out
another
to
clear
it
.
Which
first
supposes
,
that
for
all
points
necessary
,
there
are
some
evident
and
clearing
Texts
:
But
I
must
ask
,
on
what
Authority
he
believes
this
?
doth
the
Scripture
declare
it
so
plainly
,
that
ther
's
no
debate
about
it
?
He
knows
the
whole
Catholik
Church
denys
any
such
self-evident
alsufficiency
in
Scripture
.
Did
they
,
who
delivered
him
and
his
Brethren
the
Bible
,
recommend
it
to
them
under
this
qualification
?
No
:
for
his
party
went
out
of
the
Catholik
Church
,
and
receiv'd
the
Scriptures
from
none
but
Her
,
who
never
taught
them
any
such
lesson
.
Perhaps
you
'l
say
,
all
other
Christians
testify'd
the
verity
of
that
book
,
and
so
upon
their
credit
you
are
the
more
induc'd
to
accept
it
.
But
those
Christians
are
such
as
your
selvs
generally
condemn
:
such
as
have
been
cast
out
,
for
taking
this
very
proposition
,
to
justifie
their
rebellion
against
Her
,
whom
you
acknowledge
,
then
,
to
have
been
the
true
Owner
and
Mistris
of
Christs
Doctrin
.
Besides
,
any
one
that
has
but
half
an
Ey
may
see
,
no
Scripture-disputation
with
Heretiks
was
ever
finisht
,
without
new
reply's
;
but
the
Church
has
alwaies
been
forc'd
at
last
to
condemn
them
,
upon
the
score
of
Tradition
.
Thus
you
borrow'd
this
desperate
device
,
from
those
who
in
all
ages
were
thrust
out
of
the
same
Church
,
for
holding
the
very
same
principles
.
But
suppose
there
were
some
clear
Texts
in
our
Controversies
(
as
we
think
there
are
in
disfavour
of
you
;
)
may
they
not
be
rendred
obscure
by
other
places
objected
against
them
;
which
we
pretend
you
endeavour
to
doe
.
If
so
,
your
remedy
is
worse
then
the
evil
;
and
the
comparing
of
divers
places
is
the
very
cause
that
makes
all
balanceable
,
indifferent
and
obscure
.
Are
we
not
now
reduc'd
to
a
hopeful
condition
of
living
hereafter
in
a
perpetual
and
unavoidable
unity
of
Religion
:
especially
since
an
hundred
yeers
experience
sadly
demonstrates
what
we
say
to
be
true
?
Besides
,
why
does
not
this
good
Orator
spend
some
time
to
shew
us
,
that
his
Arguments
have
not
as
much
force
against
Scripture
,
as
against
the
Fathers
?
I
confess
,
he
has
hinted
it
sometimes
;
like
one
that
saw
the
objection
so
obvious
,
it
could
not
be
forgotten
:
yet
was
unwilling
to
wade
the
Ford
,
for
fear
he
should
find
it
too
deep
.
To
supply
therfore
his
omission
,
I
shall
observe
one
considerable
difference
betwixt
the
Scripture
and
Fathers
,
as
far
as
concerns
these
objections
.
Which
consists
in
this
,
that
the
Fathers
works
are
many
and
copious
;
The
Scriptures
bulk
every
Maid
can
tell
that
carry's
her
Mistresses
Book
to
Church
.
Whence
it
follows
,
that
,
as
in
a
great
Ocean
there
may
be
many
Shelvs
and
Rocks
,
and
Whirlpools
,
and
whatever
else
is
frightful
to
Sea
men
,
and
yet
nevertheless
a
fair
and
large
passage
remain
,
either
not
at
all
endammaged
by
these
perillous
adventures
,
or
only
so
,
that
they
are
easily
avoyded
by
a
careful
Pilot
:
wheras
in
a
narrow
Channel
or
Frith
,
if
we
meet
but
half
the
number
,
there
will
be
no
sailing
without
manifest
danger
;
So
I
conceive
between
the
Fathers
and
the
Scripture
.
Every
exception
this
Caviller
alledges
(
or
at
least
provs
)
may
be
true
of
their
works
,
and
yet
more
then
sufficient
left
to
convince
Hereticks
:
but
if
Scripture
be
half
as
much
disabled
,
it
wil
utterly
lose
its
Protestant
,
pretended
power
of
deciding
controversys
.
A
truth
I
believe
Rushworth
has
abundantly
demonstrated
.
For
the
variae
lectiones
are
so
many
that
they
trench
upon
every
line
;
the
several
Translations
give
some
little
difference
to
every
sentence
;
the
many
Explications
leave
nothing
untouch'd
;
the
Comparisons
of
one
place
to
another
may
be
more
then
there
are
words
in
the
Text
;
the
places
brought
by
one
side
and
the
other
,
so
short
that
Equivocation
has
force
upon
every
one
;
the
Languages
in
which
they
are
written
either
Hebrew
,
whose
titles
breed
a
difference
;
or
Greek
written
by
strangers
and
full
of
Improprieties
;
the
Method
and
Stile
,
the
many
repetitions
and
occasionary
discourses
speak
plainly
the
design
of
the
Apostles
far
different
from
intending
their
writings
should
contain
a
full
body
of
Religion
,
much
less
to
be
the
sole
Judg
to
determin
all
contentions
about
faith
.
Yes
wil
he
say
,
but
there
are
more
objections
against
the
Fathers
then
against
the
Scripture
.
As
that
the
writings
of
the
Fathers
for
the
first
three
Ages
are
few
;
I
confess
it
:
but
yet
dare
affirm
,
there
is
more
of
them
then
the
whole
Scripture
makes
.
That
the
Fathers
treat
of
matters
different
from
our
controversy's
;
This
is
true
,
but
so
do
the
Scriptures
.
That
there
are
supposititious
works
of
the
Fathers
:
Hereticks
pretend
the
same
against
our
Scriptures
.
That
the
Fathers
speak
according
to
others
minds
;
But
the
like
is
found
in
Scripture
.
And
so
going
on
,
it
will
easily
appear
,
the
same
objections
or
equivalent
,
might
have
bin
made
against
Scripture
,
if
Mr.
Rushworth
had
thought
them
worthy
the
labour
of
setting
down
.
Now
,
when
these
Books
are
put
into
a
Vulgar
language
(
as
is
necessary
to
them
,
who
pretend
every
one
should
be
judge
of
their
belief
out
of
Scripture
,
by
being
first
Judge
of
the
sense
of
it
,
that
is
,
of
what
is
Scripture
,
for
the
dead
letter
is
nothing
to
the
purpose
)
can
it
be
less
then
madnes
,
to
think
of
demonstrating
a
controverted
position
out
of
one
or
two
places
of
Scripture
?
And
yet
(
as
I
have
before
noted
)
this
Patron
of
Presbytery
assures
us
,
that
we
ought
to
believe
nothing
in
point
of
Religion
,
but
what
we
know
to
be
certainly
true
;
which
is
evident
,
in
his
way
,
to
be
nothing
at
all
.
At
last
his
own
good
nature
has
perswaded
him
to
propose
one
profitable
question
,
What
use
is
to
be
made
of
Fathers
for
deciding
Controversies
?
And
his
first
resolution
is
(
in
the
design
of
his
Book
,
conformable
to
the
fore-layd
grounds
)
that
we
ought
to
read
them
carefully
and
heedfully
searching
their
Writings
for
their
opinions
,
and
not
for
our
own
.
A
wonderful
wise
conclusion
;
especially
considering
,
he
says
,
the
Reader
must
endeavour
diligently
to
peruse
them
all
.
For
my
part
,
I
should
advise
my
friend
rather
to
take
his
rest
and
sleep
,
then
spend
so
much
pains
and
time
to
search
out
what
others
have
written
;
which
,
when
I
have
found
,
little
imported
what
t
was
,
or
whether
I
knew
it
or
no
:
this
being
the
idlest
and
unworthiest
sort
of
study
,
to
know
what
such
or
such
books
say
,
without
any
farther
end
.
Yet
generally
this
is
the
great
learning
these
Grammatical
Divines
glory
in
,
not
that
they
are
better
,
even
at
this
,
then
their
Adversaries
,
but
because
they
have
no
other
:
As
if
they
had
forgotten
there
were
any
solid
knowledg
to
be
sought
after
;
but
,
being
blown
like
a
thin
empty
glass
into
the
windy
substance
of
words
,
hang
in
the
air
,
not
having
weight
enough
to
settle
upon
firm
ground
.
At
least
to
maintain
,
the
Fathers
are
not
altogether
vain
and
useless
,
he
will
teach
us
to
argue
negatively
out
of
their
writings
;
as
that
such
a
position
is
not
found
in
the
Fathers
,
Ergo
not
necessary
to
be
believ'd
:
and
by
this
to
reduce
our
Faith
to
that
number
of
Articles
,
which
they
unanimonsly
deliver
.
But
he
has
forgot
his
own
arguments
:
for
since
we
have
so
few
of
their
works
,
how
can
we
tel
the
greater
part
did
not
teach
somwhat
necessary
to
be
believ'd
,
which
these
have
omitted
?
since
corruption
enter'd
into
the
Church
immediatly
after
the
Apostles
decease
;
why
may
not
some
considerable
point
be
strangled
in
its
infancy
?
since
the
Fathers
are
so
hard
to
be
understood
;
why
may
there
not
be
many
doctrins
of
importance
,
which
we
find
not
for
want
of
quickness
of
sight
to
discover
them
?
and
since
they
oppose
one
another
in
so
many
things
,
why
may
not
,
at
least
some
one
of
these
be
a
fundamental
Article
of
Faith
?
I
cannot
give
over
this
discours
concerning
the
testimony
of
the
Fathers
,
without
first
observing
a
notorious
cheat
of
our
Adversary's
,
and
too
great
an
easiness
in
our
own
party
:
which
once
discover'd
and
perfectly
understood
,
makes
our
cause
so
evident
,
that
in
my
opinion
there
will
be
left
no
possibility
of
disputing
about
Antiquity
.
The
business
is
this
,
Wheras
their
breach
from
the
old
Religion
is
so
apparent
and
visible
,
ther
's
not
the
least
colour
to
doubt
it
;
we
let
our
selvs
by
their
cunning
be
drawn
into
dark
and
petty
questions
:
and
so
lose
the
face
of
Antiquity
,
by
disputing
of
some
nice
point
.
As
for
example
;
when
the
Presbyterian
has
ruin'd
the
whole
fabrick
of
the
ancient
Church
by
taking
away
Episcopal
Authority
;
instead
of
questioning
them
for
so
palpable
an
innovation
,
we
unwarily
suffer
our
selvs
to
be
engag'd
into
the
discussion
of
this
partieular
quaere
;
Whether
Bishops
be
de
jure
divino
?
which
cannot
be
determin'd
by
the
vast
body
of
Antiquity
(
as
the
right
and
proper
question
may
,
to
wit
,
what
is
the
true
government
of
the
Church
?
)
but
by
minute
canvasing
of
private
Texts
,
which
is
a
far
more
difficult
and
altogether
unnecessary
method
.
Just
so
it
happens
in
almost
all
Controversy's
.
For
no
doubt
but
Decision
of
matters
of
Faith
was
anciently
perform'd
in
Councils
,
if
the
scandal
grew
so
high
as
to
force
such
general
meetings
:
These
,
Hereticks
absolutely
renounce
,
preferring
their
private
conceits
before
the
judgment
of
all
the
Bishops
in
the
world
;
and
then
,
if
you
press
them
with
the
palpable
absurdity
of
so
insolent
and
destructive
a
tenet
,
they
presently
cast
a
figure
,
and
,
instead
of
handling
the
plain
duty
of
obedience
to
the
supream
Ecclesiastical
Authority
,
transform
the
question
into
a
meer
speculative
subtlety
as
,
Wherin
consists
the
infallibility
of
Councils
?
For
the
Mass
,
our
Reformers
take
it
quite
away
,
everywhere
breaking
down
the
Altars
and
abolishing
the
whole
Glory
of
Gods
service
,
which
is
unquestionably
ancient
;
so
many
Liturgy's
to
this
day
,
and
the
general
practice
of
the
Church
stil
continuing
:
This
done
,
they
wil
dispute
of
the
antiquity
of
the
word
Missa
or
Transubstantiatio
.
For
the
Popes
authority
,
they
at
one
stroak
cut
a
pieces
the
ligue
and
common
bond
of
Christianity
in
the
unity
of
one
head
,
and
force
us
to
wrangle
,
either
about
his
infallibility
,
or
whether
his
power
of
Appeals
be
from
Church-Laws
or
Christs
commands
;
and
the
like
.
They
blot
out
the
memories
of
Martyrs
both
in
their
solemn
Feasts
and
Tombs
:
things
undisputable
in
the
glorious
flourishing
of
the
Church
:
and
quarrel
about
what
honour
is
due
to
their
Lives
,
Reliques
and
Pictures
.
They
disclaim
the
publick
practice
of
praying
for
the
dead
,
everywhere
frequented
,
they
deny
the
universal
profession
of
Purgatory
,
in
all
ages
avow'd
,
and
then
turn
their
exception
upon
How
and
When
our
prayers
obtain
their
effect
.
They
pul
down
Monasteries
and
Nunnery's
,
and
abandon
the
extraordinary
and
exemplary
way
of
holy
life
,
which
no
impudence
can
deny
to
have
been
practis'd
all
the
time
the
Church
it self
has
bin
publick
;
and
then
dispute
,
whether
St.
John
Baptist
or
the
Esseni
were
Religious
men
or
no
,
or
when
Vows
came
first
in
.
Hypocrits
!
if
you
reverence
Antiquity
,
restore
the
face
of
Antiquity
.
If
you
truly
honour
Jesus
Christ
and
his
Saints
,
and
vertuous
life
,
and
any
thing
but
an
Ear-itch
to
be
claw'd
by
the
phrase
of
Scripture
,
embrace
what
has
been
Christian
life
from
the
beginning
.
If
not
,
fill
up
the
measure
of
your
first
Reformers
till
the
Judgments
of
God
overtake
you
and
make
you
pay
the
whol
reckoning
,
for
theirs
and
your
own
dissembling
.
I
fear
I
have
already
wearied
the
patience
of
my
Reader
,
I
am
sure
I
have
long
since
quite
tir'd
my
own
:
being
unwillingly
drawn
by
the
many
turns
and
windings
of
the
subtle
Fox
I
pursue
,
far
beyond
the
cours
intended
at
the
beginning
.
To
conclude
then
at
last
:
I
doubt
not
but
he
,
who
has
not
perus'd
Mr.
Daille's
Book
,
will
nevertheless
,
out
of
what
I
say
,
see
plainly
those
Noble
Lords
,
whose
Elogies
are
posted
before
it
,
had
great
reason
highly
to
esteem
him
.
For
truly
his
nimble
Wit
,
his
exact
Method
,
his
polite
Style
,
his
interlarding
all
with
poignant
and
bitter
Jeers
,
his
knowledg
in
Greek
,
his
cunning
in
Topicks
(
of
all
which
those
eminent
Wits
were
perfect
Judges
,
being
qualities
themselvs
were
excellently
endow'd
with
)
could
not
chuse
but
draw
extraordinary
praises
from
those
eloquent
Pens
;
whose
Masters
had
not
the
leasure
,
by
tedious
turning
over
Books
and
deep
reflections
upon
the
occasion
of
the
cited
places
,
to
ponder
the
weight
of
the
proofs
,
or
see
thorow
the
malice
of
the
Project
,
which
was
of
no
less
perni●lous
consequence
,
then
to
slander
and
disparage
the
most
glorious
Persons
of
the
World
;
to
blast
the
credit
of
all
true
Vertue
and
Honour
,
in
their
chief
supports
:
to
disable
the
sole
Mistress
of
good
life
here
;
and
so
,
wholly
to
obstruct
the
only
way
to
eternal
happiness
hereafter
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A65773-e1540
Sr.
K.
D.
L.
Digby
.
L.
Falkl.