in the windows or walls of Churches Concil Nicen. 2. Act 4. Concil Constant quartum decrevit cundem Imaginum cultum Edit Bin. Tom. 7. p. 1046. what is the object of Adoration And so much the rather will he believe it to be an Error because the second Nicene general Council decreed that Images are to be worship't and denounced an Anathema to all that doubt the Truth of it Does he not think it was an Error in the Council of Chalcedon Concil Chalced. Act. 15. Can 28. Qui Canon genuinus est non obstante Bâ—nii subterfugio Pudendo to Decree unto the Bishop of Constantinople even in Causes Ecclesiastical an aequality of privileges with the Bishop of Rome Or does he not think it was an Error in the * Concil Constantinop III. Act. 13. Vide Notas in vitam Honor. Edit Bin. Tom. 4 p. 572. sixth General Council to condemn Pope Honorius as a Monothelite and to decree that his Name should be razed out of the Church's Diptychs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Concil Florent Definit Edit Bin. To. 8. p. 854. seeing another General Council since held at Florence hath defined the Pope to be the High-Priest over all the world the Successor of St. Peter Christ's Lieutenant The Head of the Church The Father and Teacher of all Christians and one to whom in St. Peter our Lord Jesus Christ did deliver a full Power as well to GOVERN as to feed the Universal Church And did accordingly exauctorate the Council at Constance for seating a Council above a Pope Or is it not thought by Mr Cressy that This Florentine Council was in an Error in Granting the Roman Church a Power of adding to the Creed which the General Council of Chalcedon had forbidden to be done under the Penalty of a Curse as was * ibid. Sess 5. p. 593. observed and urg'd by Pope Vigilius Himself to Eutychius the Patriarch of Constantinople Let Mr. Cressy but compare the sixth General Council whose famous Canons were made in Trullo with the Tridentine Canons and the General practice of his Church And sure I am He will acknowledge that the one or the other hath foully err'd It was decreed in the sixth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Conc. Constant III. Can. 13. To. 5. p. 326. Edit Bin. To. 5. p. 326. That married men without scruple should be admitted into the Priesthood and this without any condition of abstaining thence-forwards from cohabitation lest men should seem to offer Contumely unto God's holy Institution Yea which is most to be observ'd This was a Canon made professedly b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. ibid. p. 325 326. against the Canon of the Church of Rome whereunto is confronted the antient Canon which is there said to be of Apostolical Perfection Here the Doctrin and Practice of the Church of Rome is condemn'd by a Council which is owned to be General by the same Church of Rome The Church of Rome is also condemn'd by the same c Ibid. p. 338. General Council in its 55 Canon and commanded to conform to the 65 Canon of the Apostles from which they had scandalously departed under two great Poenalties therein express't To all which if I shall add How the 8th General Council made a peremptory Decree * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Constant IV. Act. 9. Can. 3 Edit Bin. Tom. 7. p. 977. That the Image of Christ is to be worship't as the Gospel of God That whosoever adore's it not shall never see his Face at his second coming never at least by their Goodwill That the Pictures of Angels and all the Saints are in like manner to be adored And that all who think otherwise are to be Anathematiz'd I hope Mr. Cressy and Father Johnson are not such Lovers of Idolatry and Contradiction as not to know and to acknowledge the Fallibility of their Church in a general Council And as on the one side Their stedfast Belief That She cannot err is enough to confirm them in all their Errors So to convince them on the other side of that one Error will make them ready both to see and renounce the Rest That it may seem to be a vain or a needless Thing for any man to be lavish of Time or Labour in a particular Ventilation of other controverted Points whilst This of Infallibility remain's untouch't or undecided For if we shew them the Absurdities of Bread and Wine being transmuted into the Body and Blood of Christ or of being so transmuted into Human Flesh and Blood as to retain both the Colour Touch and Tast and all other Adjuncts of Bread and Wine or of its so beginning now to be in the Act of Consecration the numerical Body of a crucified Jesus as to have been the very same under Pontius Pilate as well as in the Virgin 's Womb or of its beginning to be as often and of as many several Ages as the Priests at their Altars shall please to make it or of its being the same Body whether eaten by a Christian or by a Dog They will defend themselves with This That though 't is absurd and impossible yet it is necessarily true because 't is taught by That Church which cannot deceive or be deceiv'd Whereas if once we can convince them that she is able to be deceiv'd who had taught them to believe she is undeceivable and that in matters of greatest moment They cannot chuse but disapprove and forsake her too as the greatest Deceiver in all the world Thus I have done what you desir'd if not as amply or as well yet at least as my Time or my want of Time rather would give me leave Had I the Tithe of that Leisure I once injoy'd I might have long ago reply'd to Mr. Cressy's whole Book which I can hardly now say I have wholly read Nor indeed do I intend to consider more of it then here I have partly because I am inform'd that the whole is undertaken by other men partly becaule I am prohibited both by mine Enemies and my Friends though in several senses and to several ends but chiefly because I am forbidden by less-dispensable Employments For although I must confess I think the Task very easie and such as hath nothing in it of difficult besides the length which Mr. Cressy's Misadventures would make unavoidable upon so many and ample subjects so as his strength doth chiefly lie in the number and nature of his Infirmities which nakedly to observe were to write a Just Volume yet supposing a Camel already loaded with the maximum quod sic that his back will bear the Addition of a Feather may serve to break it Some may think me Insufficient others Indulgent to my Ease and I am as careless as they unkind But I have Witnesses to my Comfort both within and without me And God above is my Witness too That I have little or
such as also the books of Wisdome of which St. Austin saith That it was received of all Christian Bishops and others even to the last of the Laity with veneration of Divine Authority l. de Praedest Sanct. Sanctorum 14. What more cleer And yet you see that all you of the Church of England deny all veneration of Divine Authority to this Book By what Scripture shall we end this and the like Controversies of other Books for which we have as strong proofs as these now cited and you have onely so weak a proof as is a light so peculiar to your selves And upon the certainty given you onely by this sight you firmely believe all the Scripture that you believe that is all the Faith you have all the Beliefe you have depends upon this That you can see so evidently such and such a Book to be Canonical that this your Sight by light received from those Book shewing them to be assuredly Canonical is the onely Infallible Assurance you have that such and such Books are Canonical and consequently this your peculiar sight is the onely Infallible Ground you have to rely upon these books as upon the undoubted Word of God This is your Doctrine this is your Holy Way a way so direct that fools cannot erre by it though you professe so many wise Men in this point have erred even whole General Councels as also so many great Doctors before whose eyes this same light stood as clear as before yours for they Judged very many to be Canonical Scriptures which you deny so weak a ground are you all forced to rely upon even in the main Point of Eternal Salvation whilest you refuse to rely on the Infallible Authority of Christs Church Neither doth this our relying on the Churches Authority derogate to the Scriptures for we do not say that the Church maketh them true Scriptures but it maketh us to have an Infallible Ground to hold them for true Scriptures as they are in themselves and this not because the Church maketh them held to be so but because they are true in themselves as being the Word of God yet not known by themselves to be so by any Infallible knowledge without this the testimony of the Church as Christ was the Lamb of God who taketh away the sins of the World but the Infallible testimony of St. John Baptist made many know that he was so And thus Christ was made known to the world by the Infallible testimony of his Apostles upon whose testimony many Thousands believed before the Scriptures were written Therefore for the Scriptures to be believed what they are of themselves for the Infallible Testimony of the Church doth no more derogate to their honour or make the Church Superiour to them then it derogateth to the honour of the Son of God to be believed to be what he is upon the Infallible testimony of his Apostles which testimony had it not been Infallible those who grounded their Faith upon it had had no Infallible ground to believe our Saviour to be him who he is In like manner if the Authority of the Church testifying such and such books to be Gods Word were not Infallible we should have no Infallible ground to know them to be such though they truly be such of themselves but of this Infallibility I will say no more Now I will go on and shew yet further that the Scriptures cannot be the Judges of all Controversies for many things are set down in Scripture in such manner that almost all the Controversies which are in the Church do arise about the true Interpretation of the Scripture And God did well know that this would happen and therefore he must needs know that he should give the world a very unprofitable Judge in order to the keeping of Unity and deciding of Controversies if he should onely leave them a Book about the true meaning of which Book he well knew more Controversies and Disunions in Religion would arise then about any other matter so that the greatest Wits here being at greatest dissention this cannot be That holy way a way so direct to us that fools cannot erre by it No Law-maker of any Common-wealth did ever provide so simply for the Unity of it as to leave them onely a Book of Lawes to be the sole Judge of all their Controversies as I shewed before And surely if Christ had intended to leave us a Book to be our sole Judge in all Controversies then undoubtedly he would in some part of this Book have clearly told us so this importing so exceedingly as it doth and yet he hath not done so Secondly if he would have given us a Book for Judge he would never have given us for our Judge such a Book as the Scripture is which very often speaketh sometimes so Prophetically that most would think it spoke of the present time when it speaketh of the time to come that it spoke of one person for example of David when it speaketh of Christ sometime it speaketh by a Figure by a Metaphor by a Parable it hath Tropological Allegorical Anagogical and Mystical senses It useth the Imperative Mood as well for Councels as Commands In no place it so much goeth about to set down a Catalogue of any particular points necessary and onely necessary to be believed which any wise Law-maker would do if he intended by his writings to end all Controversies in Faith yea the Scripture seemeth often to say evidently that which according to your Doctrine is false You hold for Superstitious the Annoynting of sick Persons with certain Prayers and yet Saint James saith cap. 5. ver 14. Is any sick among you let him call for the Priests of the Church and let them pray over him annoynting him with Oyl and if he have committed sins they shall be forgiven him Is not this Controversie clearly by this place of Scripture decided against you or have you any one place half so clear to the contrary Again about those other most clear words spoken in the Institution of another great Sacrament in which any wise Man would speak clearly This is my Body the late Adversaries of the Roman Church have found out above two hundred several Interpretations They will needs have the sense to be figurative although never any Man in any figurative speech was heard to speak thus For example to take a Vine a Lamb a Door in his hand and say this Vine this Lamb this Door is Christ This is no kinde of figurative speech though it be a clear figure to say Christ is a Vine a Lamb a Door yea he is Bread But to take Bread into a Mans hand as Christ did and then say This Bread is my Body to take a Cup of Wine into his hand and to say This is the Cup of my Blood which shall be shed for you doth not so much as sound like a figurative speech and yet our Adversaries think it so certainly to be so that they venture
Judge Is there no more likely-hood of a figurative sense in the words then there is of the being of an Accident without the Subject or of the Body of Christ to be in Heaven and on Earth and in thousands of places at once But you contend the improbability of this sense because he took the Bread and the Cup in his hand and said this is my Body and this is my Bloud Surely this makes no prejudice against us for this was necessary towards the consecrating of that Bread and that Wine otherwise there would have been a Consecration of Bread and VVine in Communi and therefore he spoke demonstratively and this demonstration makes the Subject no lesse capable of a figure then the Praedicate and what difference Behold the Lamb of God or this is the Lamb of God So in the 9. to the Hebrews and the 20. verse Moses having taken the Bloud of Calves and Goats said This is the Bloud of the Testament VVas that Bloud transubstantiated into the Bloud of Christ or when one takes his Testament may he not say this is my VVill although it be but the signe of his Will You take notice also of the different opinions there are about the sense of the words of Institution We have no cause to take it to our selves who have not such variety of conceits therein Neither can you I am sure justifie your Infallibility by your accord herein since some question whether it be transubstantiated and therefore have they a proviso of a conditionate adoration Adoro te si tu es Christus and so many amongst you differ about the manner of the change whether by production which supposeth as is noted the Body not to praeexiste and this is false or by adduction which supposeth against Transubstantiation or by a kinde of Conservative Conversion which is little else then a Contradiction in adjecto therefore answer your self How is it more clearly defined by the Church which was scarce in debate till the time of Berengarius Did the Church all that while want necessaries to Salvation But lastly you should not have pleaded Scripture for this point on your side if you will believe Scotus and your Cardinal Bellarmine who sayes that Scotus held Transubstantiation could not be clearly proved by any Text of Scripture and he himself thinks it not improbable Therefore herein you cannot in their judgement convince us by Scripture and therefore till the Church be Infallible it is no doctrine of Faith as it was not before the Lateran Council as Scotus affirmed by Bellarmins Confession in the 23. chapter of the third Book De Sacramento Eucharistia but if Transubstantiation be not declared in Scripture then our opinion negative to you is more secure and is not concluded not to be in Scripture though you or others will not professe it In the former part of your 15. Number you go over a former argument again to which the former answer may serve As for the other part of your Paragraph concerning all the points of Saint Athanasius's Creed which are not clearly delivered in Scripture and yet he that will be saved must think thus I answer Although the matter of them be not in terminis found in Scripture yet the sense of them according to aequivalence may as well as Transubstantiation when you will endevour to make it out by Scripture Secondly Although we believe what is said in his Creed yet therefore are we not bound to believe it by the Authority of the Church since he would have held it although the Church had not as he did sometimes differ from the common profession of the Church in the Consubstantiality of the Son of God In the beginning of the 16. Paragraph you say somewhat which you had said before to it we say nothing but you raise a new opposition Baptisme of Children to be necessary to their Salvation is a prime point of Belief and yet you cannot believe this prime point of Belief by any clear place of Scripture therefore you mean all necessary points are not clearly believed by Scripture therefore by the Church this must be your dissertation and your minor proposition you confirme by the Testimony of Saint Austin We Answer first to your Major by distinguishing a necessity of Baptisme in general it is necessary by necessity of precept but it is not necessary by necessity of mean to the child so as that if it be not baptized it is undoubtedly damned the former respects the Parents that they should take care of it for their children but if they do not or the child be taken away as many are before it can be done by a lawful Minister we cannot conclude it or them absolutely perished since it is not so necessary to them that were of age at the Primitive Institution Saint Mark the 16.16 Whosoever beleeveth and is Baptized shall be saved but he that believeth not shall be damned not also and is not Baptized For many there were and cases might be put that there might be more which could not have Baptisme before they died as appears by your Vicarium Baptisma which the Fathers speaks of Then though we may well assure our selves that if Infants rightly Baptized die such they are certainly saved yet can we not as reasonably passe the Verdict of Damnation upon those which are not Baptized As to your assumption we also distinguish if you mean we cannot believe this Poedobaptisme by any clear place of Scripture namely in terminis terminantibus as they speak expresly we grant it but this is not enough for your purpose And if you mean it cannot be clearly believed because by consequence it cannot be proved or because it cannot be clearly beleeved since it is beleeved by consequence then we deny your assumption in both regards For whatsoever is necessarily inferred from Scripture is binding in the vertue of the principle and therefore clearly we may beleeve it Now the institution of Baptisme in general by Christ the substitution of it to circumcision since there is the same Covenant in substance to both Testaments is a sufficient Principle to infer the necessity of Baptisme of Infants besides what may be supposed by baptizing whole Families And therefore this is none of those things which are not grounded in Scripture and therefore no Object of the Church Tradition And therefore Saint Austins Testimony will come to no more then this that though they had nothing for certain alledged out of the Canonical Books in this point yet the truth of Scripture is kept when they do that which seemed good to the Catholique Church namely so far as the Catholique Church keepeth the Truth in clearing that which is not plain in Scripture Which Church the Scripture doth commend as he But is it cōmended for infallibility If not this Testimony and all your Testimonies and all your instances which you have of things not determined in Scripture but determined by the Church will doe you no good for you
ever Now of no Kingdome in the world but of the Kingdome of Christs Church this can be understood This Church therefore shall stand for ever And consequently at no time it shall fall into damnable errors for then it is true to say It doth not stand but is faln most damnably Again in Isaiah 29. God doth clearly declare his Covenant with his Church according to the Interpretation of Saint Paul himself Rom. 11.26 This is my Covenant with them saith the Lord my Spirit which is upon thee and the words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ever But how could the Word of the Lord more depart from the Mouth of the Church then if she should with her mouth teach damnable errors From this therefore he secureth his Church for ever and ever Hence Saint Austin saith l. de Unitat. Eccl. cap. 6 7 12 13. See him also l. 20. de Civit. cap. 8. in Psalm 85. de Utilit Credendi c. 8. Whosoever affirmeth the Church to have been overthrown as it were if at any time it should teach any damnable error doth rob Christ of his glory and Inheritance bought with his precious Blood yea Saint Hierom cont Lucifer c. 6. goeth farther and averreth that He that so saith doth make God subject to the Devil and a poor miserable Christ The reason is because this Assertion doth after a sort bereave the whole Incarnation Life and Passion of our Saviour of their Effect and End which was principally to found a Church and Kingdome in this world which should endure to the day of Judgement and direct Men in all Truth to Salvation Wherefore whosoever affirmeth the Church to have perished taketh away this effect and Prerogative from his Incarnation Life and Passion and avoucheth that at some times Man had no means left to attain to everlasting blisse which is also repugnant to the Mercy and goodnesse of God He also maketh God subject to the Devil in making the Devil stronger then Christ and affirming him to have overthrown Christs Church and Kingdome which our Lord promised should never be conquered That the Holy Fathers did believe the Church of Christ to be Infallible and of an Authority sufficient to ground Faith upon appeareth by their relying onely upon her Authority in the chiefest Articles of Faith which is to believe such and such Books are the true Word of God and upon this onely ground they ground this their Faith as in the 12. Number I have shewed Saint Athanasius Saint Hierome Saint Austin Tertullian and Eusebius to have received such Books for Gods Word and to have not received others and to have received such with veneration of Divine Authority as St. Austin spoke And upon this infallible Authority they all believed God the Father not to be begotten God the Sonne to be begotten by his Father onely and to be Consubstantiall to him and God the Holy Ghost not to be begotten but to proceed from both Father and Son Upon this infallible Authority they all held children to be baptized though nothing for certain could be alledged out of the Canonical Scriptures in this point but onely the Catholique Church taught this to be done as in the 16th Numb have shewed out of St. Austin who there calleth this relying on the Churches Authority The most true inviolable Rule of Faith And S. Chrysostome there also saith that these unwritten Traditions of the Church infallible onely in her Authoritie are as worthy of faith and credit as that which is written in Scripture And in the 19th Numb I have shewed out of St. Irenaeus That we should have bin as much obliged to believe although no Scriptures had been written as we are now and that the faith of whole Nations is grounded not in Scripture but consequently on the infallible Authority of the Church whose word he calleth the Word of God as I shewed in the end of the 22th Number I summe up all these Authorities that my Adversary may not say as he did that the authority of St. Austin was single when he believed the Gospel to be Gods Word upon the infallible authority of the Church for if her authority be by so many Fathers acknowledged infallible then St. Austin is not single in his opinion in this point But because that place of St. Austin speaketh home and because my Adversary saith That if we take this passage by it self it seemeth to speak high but saith he if we consider the tenour of Saint Austins discourse in the whole chapter It is like we will begin to think that it came from him in some heat of spirit to overcome his Adversary For these causes I say I will consider the tenour of St. Austins Discourse in this whole Chapter and I will shew manifestly that this his Doctrine was so far from coming out from him in some heat of Spirit to overcome his adversary that he maketh it the very prime Ground of his discourse and without he will stand to that Ground he there must needs seem to say nothing against his Adversary This Chapter is the fourth Chapter Cont. Ep. Manichaei The whole substance of it is this The Epistle of Manichaeus beginneth thus Manichaeus the Apostle of Jesus Christ by the Providence of God the Father I ask therefore saith Saint Austin who this Manichaeus is You will answer the Apostle of Christ I do not believe it Perhaps you will read the Gospel unto me endevouring thence to prove it And what if you did fall upon one who did not as yet believe the Gospel what would you do then if such an one said I do not believe you This is his first Argument to shew that his Adversary by citing Texts out of the Gospel to prove Manichaeus a true Apostle could prove nothing against those who as yet have not believed the Gospel then he goeth on But because I am not one who have not yet believed the Gospel and so this Answer cannot serve me notwithstanding I must tell you that I am such an one that I would not believe the Gospel without the Authority of the Catholick Church did move me This being the ground of his Answer you shall see how he builds upon this and onely this Ground It followeth then thus I having therefore obeyed those Catholique Pastors saying Believe the Gospel the most Important point of Points Why should I not obey them saying to me do not believe Manichaeus Then upon this ground he presseth home saying Chuse which you will if you say believe the Catholiques then I must not believe you for they teach me not to give Faith to you wherefore believing them as I do I cannot believe you Now if you say do not believe the Catholiques then you do not go consequently to force me by the Gospel to give Faith to Manichaeus
and pat could the most important matter in debate betwixt us have been more distinctly orderly and fully put down than to have shewn from place to place where I had not answered directly to the state of the question or had hit the question but did not sufficiently take off the Argument And could his Reply be by this manner more clear and perspicuous when it cannot appeare plainly how he took off my Answers or answered to the matter or form of my occasionall Arguments If this be an orderly Combate then let us beat the aire and that will be sufficient to beat an Adversary Thus much of the first Chapter which is no hard Chapter The Answer to the second Chapter No necessity of a Judge in all Controversies to whom all should be bound simply to submit their assent Num. 1. MY Adversarie says here that I go about to perswade him that he is most likely to take up his Religion by prejudice Ans It seems he is pleased to forbeare any Answer to my retortion of his similitude but he takes notice of my returning to him the greater probabilitie of prejudice in point of Religion to be on their part And he argues the contrary because being Recusants upon this account are liable to lose two parts of their Estates and what else we are or shall be pleased to take from them be it goods libertie or life Ans The prejudice on their part was as I said upon the opinion of the infalibilitie of their Church so that I spake upon account of a religious interesse and he answers me upon a civill account rather This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore this answer is not pertinent And whereas he would seem to have good ground in Conscience for his Religion for which he suffers so much if he intends to vye with us in that kind others of our Religion have suffered more from them Surely he forgets the Marian days wherein we dropped more blood than they have done And whereas he saies to me and what else you are or shall be pleased to take from us As to this much might be said also without passion in the same kind No man can take away more from us than our lives one would think Yes Roman Catholicks would take away from us Heaven too They had almost destroyed me upon earth saith the Psalmist But these will destroy us in heaven also Secondly If he who was mine Adversary was a Native of England he was as much included in the order of his deprivation as I. Thirdly I will say more yet that some of his Religion have had more favour than we Yea yet more than this one whom I think he knows well hath lost more in proportionall quantity as Aquinas distinguisheth than any of them hath lost who hath lost but two parts of three and for Conscience too Therefore that character which I gave the Romanist he is to keep still untill he can prove it doth belong more to us Certainly this is not proved not to belong to them because they have suffered so much for their Religion for we have suffered more and therefore it doth not belong to us but them rather But this suffering de se is easily known not to make an Argument for unlesse our cause be good before we suffer we have no cause to suffer at all The saying is common Causa non passio facit Martyrem Fourthly As for the present sufferings of the Papists they are neither rightly charged either upon our Church or upon our Kingdome for there is not yet proved any legall consent of either to what they or others have suffered Nay fifthly At the day of Judgement we shall see whether they are not more like to answer for what we have suffered than we for what they have suffered in these times So that while they do not see what is true against them they will seem to see what is not true against us As Tertullian said But let us come to the matter To examine then your grounds in the second num Num. 2. That God hath made man to a supernaturall end and to be attained by supernaturall meanes we grant as Aquinas in the begining of of his sums Take men indefinitely and confusely without exclusion of Infants dying before Baptisme from Salvation possible and those who are not compotes mentis and we grant it And also that amongst those meanes the first is true faith and that according to his mercifull providence he hath provided us some way to this faith so easie that all if they pleased might be brought to the knowledge of it namely exceptis excipiendis And that the greater part of men are ignorant yea all naturally ignorant of the way to this supernaturall end as Aquinas because it is supernaturall these things we yield to you And that because the far greater part were ignorant it beseemed his goodnesse who is the lover of soules to provide us such a way as that ignorant men should not be able unlesse by wilful carelesnesse to erre by it These things we do willingly yield But we demurre upon your assumption that this way should be the Church as you interpret that of Isaiah the 35 where you say the Prophet speakes of a path and a way which shall be so direct that fools cannot erre by it Here we must stand a while and inquire what is the sense of this way And first I must note that you do not rightly render the words according to the Hebrew veritie You say and it shall be unto you a direct way so that fools cannot erre But it is not so in the text But thus He shall be to them or with them walking the way and fools shall not erre How is your Church like to be this way when either you erre in not following it or it doth erre in not right following the text And you make it to be in the text a direct way and so that fools cannot erre Whereas it is rather shall not erre which doth note so much infalibilitie as preservation from error Now a negative of the act doth not prove a negative of the power for then the Argument would be good a non esse ad non posse Therefore could my Adversary have proved that the Church of Rome never erred which will never be proved yet all is not yet whole because infalibilitie is not yet proved by the not erring but by an impossibilitie of erring And if you may erre by carelesnesse as before then when were any sure of being right for who can be sure he hath been as carefull as he should be and therefore if this be the condition of not being deceived yea of infalibilitie it is at least morally impossible that any should be assured in their faith because they may be wanting in their diligence and so also may demerit a deprivation of Divine light My Adversary goes on To elude this text you say sure we may be that