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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A40795	A discourse of infallibility with Mr. Thomas White's answer to it, and a reply to him / by Sir Lucius Cary late Lord Viscount of Falkland ; also Mr. Walter Mountague (Abbot of Nanteul) his letter against Protestantism and his Lordship's answer thereunto, with Mr. John Pearson's preface.	Falkland, Lucius Cary, Viscount, 1610?-1643.; Pearson, John, 1613-1686.; Chillingworth, William, 1602-1644.; Montagu, Walter, 1603?-1677.; Triplett, Thomas, 1602 or 3-1670.; White, Thomas, 1593-1676. Answer to the Lord Faulklands discourse of infallibility.	1660 (1660)	Wing F318; ESTC R7179	188,589	363

yeeld to her in all points but one and that the least considerable she would yet throw us into the fire as Hereticks for dissenting from her in that You are bidden to put what yeare or age such an error entered and it is evidently true that then that yeare or age the Church conspired to tell a lie and deceive their Posterity You would never be loved if you were a Poser and used to aske such hard questions for either you must mean by an opinion entering when first any man pofessed it or when first by all in communion with your Church it was assented unto If you mean the first it is impossiible to be answered for if one should ask who taught first that Christ was not begotten by God before he was conceived by the Virgin Mary through his power and the over-shadowing of the Holy Ghost one who knew little of Antiquity would answer Socinus a more learned Person would say Photinus another Paulus Samosatenus another might find before him Artemon and another yet before him Theodorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with whom curious Logicians and great Readers of Euclid Aristotle Galen and Theophrastus were joyned and yet that he was the first we have no certainty for if a little of Eusebius had been lost Theodorus and Artemon had not been now heard of which may as well have happened to others before them either by want of being taken notice of by an Historian or by the losse of the History and not onely is this so in this but in all other points If you mean the second for so you must by your Inference though the words of the Question will bear both sences it is as impossible for you to receive an answer For how shall I know when all it is granted For suppose no Author to have been lost and me to have read and remembred them all yet as in England when the Calvinists opinion prevailed most as wise and learned men as those who writ though differing in opinion from the Authors yet opposed them not so publiquely but that many might believe the more generall Tenet to be received by all how should I know that the opinions of the Authors of severall Ages did agree with that of all equally wise and learned in the same times for if there be no greater certaintie of the opinions of all of one Kingdome in our owne Age think what Infallibilitie can we have concerning an absolute generall consent a thousand years agoe And of this France may as well be an example as England wherein many called Cassandrians dissent from the publiquely received Doctrines though with so little stirr that our Posterity will not know that there now are such So that all which any man can answer to this Question is that such a one was the first that he knowes of who taught such a Doctrine and such a time the first wherein he knowes not that any contradicted it or that your Church defines it for a necessary opinion and exacted assent to it as a condition of their Communion which answer will be nearer to Truth or Falshood according to the measure of the answerers learning And indeed if you please to remember that when learning rose againe and the Reformation began most Manuferipts of considerable Books had long layn unreguarded by the generallity in Popish Libraries and out of them onely had some few been Printed you must confesse that it was in the power of your Church what answer we should be able to make to that Question which you propose which then it is no wonder if it were not answered for your willingnesse to keep men in darknesse concerning this even in times of most light is to be seen by your expurgatory Indexes For there though you professe to meddle with none but Moderne Authors whereas it is plaine you go as high as Bertram yet both that will serve to deceive our posterity concerning the generall opinions of these times and if your Church in former Ages used any course somewhat Analogicall to this upon those Authors who then were moderne too as likely enough they did or you have cause to hope they did for your more justification then how can I know when any opinion entered that is either first was at all or first by all taught since in all times how little mention soever be made of it there may have been some Doctors of that opinion though either no Authors or allthough Authors yet by this Stratageme may be kept from us Neither indeed can you answer this Question your self for you know not in what Year or Age did either the giving the Eucharist to Infants begin or end at least Saint Austine knew not the first who believed it an Apostolical Tradition Neither was this a bare Custome but implyed an opinion of good which Children received which the change shewes plainely to have altered and certainely either the first opinion was a Superstition or the latter a Sacriledge But howsoever your Consequence followes not for though your Church conspired and deceived their Posterity yet it might not conspire to deceive their Posterity but to instruct it being themselves deceived And therefore when you reckon up the Motives which men have to speak false I wonder to see Hopes and Feares put in and error left out It is Gods course deeplier to root and strengthen those things which he would have most flourish Now Christians know that he made mankind for his Elect the world for mankind and therefore he hath rooted those things which more immediately belong to his Elect as his Church Faith and Holy Spirit in it then the principles either of mans nature or of the world which was made for it himselfe assuring us of it when he told us That one tittle should not perish of the holy Writ though Heaven and Earth should be dissolved and so seeing the latter principle relyeth upon the not failing of God to his Church which should ever watch upon their actions that nothing should creepe into Christian life which presently the Zeale of the faithfull should not startle at I thinke it needlesse to seeke further to qualifie the strength of that part which receiveth it from the quality of so good a workman as the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I must therefore observe that this word Church hath so many significations even among your selves that it seldome comes into the mouth of a Romane Arguer but there comes withall foure Termes into his Sillogisme I could wish therefore that you would still set downe your Definition of it and put that instead of the word Church into what you say least what your late Graecian Defender Cariophilus saies of Hereticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they delight in doubtfull expressions may seem more properly to belong to you Certainlie in some sence the Elect are Gods Church and in that sence the Church belongs not to his Elect but is it

we suffer a considerable part of it to be turned out of doors So that for any care is taken by this Bill for new dwelling and I will never consent they shall play an after-game for all they have either we must see them starve in the streets before us or to avoid that we must ship them some-whither away like the Moors out of Spain From the hurt of the Learned I come to that of Learning and desire you to consider whether when all considerable maintenance shall be reduced to cure of Souls all studies will not be reduced to those which are in order to Preaching the Arts and Languages and even eminent skill in Controversies to which great leasure and great means is required much neglected and to the joy and gain of our common Adversary Syntagms Postills Catechisms Commentators and Concordances almost onely bought and the rest of Libraries remain rather as of ornament then as of use I do not deny but for all this want the wit of some hath attempted both and the parts of some few have served to discharge both as those of Calvin to advise about and dispatch more Temporall businesse into the bargain than all our Privy-Councell yet such abilities are extreamly rare and very few will ever p each mice a Sunday and be any match for Bellarmine Nay I fear Sir that this will make us to have fewer able even in Preaching it self as it is separated from generall Learning for I fear many whose parts friends and means might make them hope for better advancements in other courses when these shall be taken away from this will be less ready to imbrace it and though it were to be wisht that all men should onely undertake those Embassages with reference to His Honour Whose Embassadors they are yet I doubt not but many who have entred into the Church by the Door or rather by the Window have done it after great and sincere service and better reasons have made them labour in the vineyard than brought them thither at first and though the meer love of God ought to make us good though there were no reward or punishment yet it would be very inconvenient to piety that hope of Heaven and fear of Hell were taken away The next inconvenience I fear is this that if we should take away a Government which hath as much testimony of the first antiquity to have been founded by the Apostles as can be brought for some parts of Scripture to have been written by them lest this may avert some of our Church from us and rivet some of the Roman Church to her and as I remember the Apostle commands us to be carefull not to give scandall even to those that are without Sir It hath been said that we have a better way to know Scripture than by Tradition I dispute not this Sir but I know that Tradition is the onely argument to prove Scripture to another and the first to every mans self being compared to the Samaritan Woman's report which made many first believe in Christ though they after believed him for himself And I therefore would not have this so far weakned to us as to take away Episcopacy as unlawfull which is so far by Tradition proved to be lawfull The next inconvenience that I fear is this having observed those generally who are against Bishops I will not now speak of such as are among us who by being selected from the rest are to be hoped to be freer then ordinary from vulgar passions to have somewhat more animosity against those who are for them then vice versâ lest when they shall have prevaild against the Bishops they be so far encouraged against their partakers and will so have discouraged their adversaries as in time to induce a necessity upon others at least of the Clergy to believe them as unlawfull as they themselves do and to assent to other of their opinions yet left at large Which will be a way to deprive us I think of not our worst I am sure of our most learned Ministers and to send a greater Colonie to New England then it hath been said this Bill will recall from thence I come now from the incoveniences of taking away this Government to the inconveniences of that which shall succeed it and to this I can speak but by guesse and groping because I have no light given me what that shall be onely I hope I shall be excused for shooting at random since you will set me up no Butt to shoot at The first I fear the Scotch Government will either presently be taken or if any other succeed for a while yet the unity and industry of those of that opinion in this Nation assisted by the cōnsell and friendship of that will shortly bring it in if any lesse opposite Government to it be here placed than that of Episcopacy And indeed Sir since any other Government than theirs will by no means give any satisfaction to their desire of uniformity since all they who see not the dishonour and ill consequences of it will be unwilling to deny their Brethren what they esteem indifferent since our own Government being destroyed we shall in all I kelyhood be aptest to receive that which is both next at hand and ready made For these reasons I look upon it as probable and for the following ones as inconvenient When some Bishops pretended to Jure divino though nothing so likely to be believed by the People as those would be nor consequently to hurt us by that pretence this was cry'd out upon as destructive to His Majestie 's Supremacy who was to be confessed to be the Fountain of Jurisdiction in this Kingdom Yet to Jure divino the Scotch Ecclesiasticall government pretends To meet when they please to treat of what they please to excommunicate whom they please even Parliaments themselves so far are they from receiving either rules or punishments from them And for us to bring in any unlimited any Independent authority the first is against the Liberty of the Subject the second against the Right and Priviledge of Parliament and both against the Protestation If it be said that this unlimitednesse and independence is onely in Spirituall things I answer first that arbitrary Government being the worst of Governments and our Bodies being worse than our Souls it will be strange to set up that over the second of which we were so impatient over the first Secondly that M. Sollicitor speaking about the Power of the Clergy to make Canons to bind did excellently inform us what a mighty influence Spiritual power hath upon Temporal affairs So that if our Clergy had the one they had inclusively almost all the other And to this I may adde what all men may see the vast Temporall power of the Pope allow'd him by such who allow it him onely in ordine ad Spiritualia for the Fable will tell you if you make the Lyon and the Clergy assisted by the people is Lyon enough

been any we know no force was equal to the courage of the Christians of those times Their lives were then at command for they had not then learnt to fight for Christ but their obedience to any thing against his Law was not to be commanded for they had perfectly learn't to dye for him Therefore there was no power then to command this change or if there had been any it had been in vain SECT 9. What device then shall we study or to what fountain shall we reduce this strange pretended alteration Can it enter into our hearts to think that all the Presbyters and other Christians then being the Apostles Schollers could be generally ignorant of the Will of Christ touching the necessity of a Presbyterial Government Or dare we adventure to think them so strangely wicked all the World over as against knowledge and conscience to conspire against it Imagine the spirit of Diotrephes had entered into some or a great many of the Presbyters and possessed them with an ambitious desire of a forbiddden superiority was it possible they should attempt and atchieve it once without any opposition or contradiction and besides that the contagion of this ambition should spread it self and prevail without stop or controul nay without any noyse or notice taken of it through all the Churches in the World all the watchmen in the mean time being so fast asleep and all the dogs so dumb that not so much as one should open his mouth against it SECT 10. But let us suppose though it be a horrible untruth that the Presbyters and people then were not so good Christians as the Presbyterians are now that they were generally so negligent to retain the government of Christ's Church commanded by Christ which we now are so zealous to restore yet certainly we must not forget nor deny that they were men as we are And if we look upon them but as meer naturall men yet knowing by experience how hard a thing it is even for policy arm'd with power by many attempts and contrivances and in a long time to gain upon the liberty of any one people undoubtedly we shall never entertain so wild an imagination as that among all the Christian Presbyteries in the World neither conscience of duty nor love of liberty nor aversenesse from pride and usurpation of others over them should prevail so much with any one as to oppose this pretended universal invasion of the Kingdom of Jesus Christ and the liberty of Christians SECT 11. When I shall see therefore all the Fables in the Metamorphosis acted and prove stories when I shall see all the Democracies and Aristocracies in the World lye down and sleep and awake into Monarchies then will I begin to believe that Presbyterial Government having continued in the Church during the Apostles times should presently after against the Apostles doctrine and the will of Christ be whirl'dabout like a scene in a masque and transformed into Episcopacy In the mean time while these things remain thus incredible and in humane reason impossible I hope I shall have leave to conclude thus Episcopal Government is acknowledged to have been universally received in the Church presently after the Apostles times Between the Apostles times and this presently after there was not time enough for nor possibility of so great an alteration And therefore there was no such alteration as is pretended And therefore Episcopacy being confessed to be so Ancient and Catholique must be granted also to be Apostolique Quod erat demonstrandum FINIS The Preface to the READER THe eminent abilities in the most noble Author of the ensuing learned Discourse and learneder Reply can scarcely be imagined unknown to any whom this language can reach But if any such there be I shall desire them to learne the perfections of that most excellent Person rather from the Dedication then this Preface the designe of which is onely to give the Reader some satisfaction concerning the nature of this Controversie in it selfe and of these Dissertations in particular The Romish Doctrine of their owne Infallibility as it is the most generall Controversie betweene them and all other Churches excluded by them from their Communion So it is of such a comprehensive nature that being proved and clearely demonstrated it would without question draw all other Churches so excluded to a most humble submission and acknowledgement nay to an earnest desire of a suddaine Reconciliation upon any Termes whatsoever For howsoever they please to speak and write of our Hereticall and obstinate persistance in manifest Errors yet I hope they cannot seriously thinke we would be so irrationall as to contradict him whom we our selves think beyond a possibillity of erring and to dispute perpetually with them whom onely to heare were to be satisfied But when they have propounded their Decisions to be beleeved and imbraced by us as Infallibly true and that because they propound them who in their own opinion are Infallible if notwithstanding some of those Decisions seeme to us to be evidently false because clearely contradictory to that which they themselves propound as infallibly true that is the Word of God surely we cannot be blamed if we have desired their Infallibility to be most clearly demonstrated at least to a higher degree of evidence then we have of the contradiction of their Decisions to the infallible Rule Wherefore The great Defenders of the Doctrine of the Church of England have with more then ordinary diligence endeavoured to view the grounds of this Controversie and have written by the advantage either of their learning accurately or of their parts most strongly or of the cause it selfe most convincingly against that darling Infallibility How clearely this Controversie hath been managed with what evidence of truth discussed what successe so much of reason hath had cannot more plainly appeare then in this that the very name of Infallibility before so much exalted begins now to be very burthensome even to the maintainers of it Insomuch as one of their latest and ablest Proselytes Hugh Paulin de Cressy lately Dean of Laghlin c. in Ireland and Prebendary of Windsor in England in his Exomologesis or faithfull Narration of the occasion and motives of his Conversion hath dealt very clearly with the World and told us that this Infallibilitie is an unfortunate Word That Mr. Chillingworth hath cumbated against it with too too great successe so great that he could wish the Word were forgotten or at least layd by That not onely Mr. Chillingworth whom he still worthily admires but we the rest of the poore Protestants have in very deed very much to say for our selves when we are pressed unnecessarily with it And therefore Mr. Cressy's advise to all the Romanists is this that we may never be invited to combat the authority of the Church under that notion Oh the strength of Reason rightly managed O the power of Truth clearly declared that it should force an emnient member of the Church of Rome whose

little or nothing because that is as much as they have learnt themselves especially in ignorant places and times their Ghostly Fathers teach them most but that much more concerning life then opinions so that though they were not ignorant of all they were taught yet they are absolute strangers to the greatest part of what your Church teaches And if now no more of their Religion be delivered by Verball Tradition what was then when many points which are now often taught though not constantly and in all places but upon occasions were not thought of in many yeeres Suppose that about the Question of what makes a Priest a convocation of men had met I mean of such who knew not what was taught in Bookes before Luthers time and what I say would be true in somewhat a lesse degree of this more instructed Age what account could they have given what they had been taught when they were Children Truely they could have said we know it to be the custome for our Bishops to make Priests and some of us have heard he onely is to make them what is done and taught in other places we know not Very far would they have been from all agreeing that they were taught when they were Children as part of the ground of their hopes for all Eternity by their Fathers as receiv'd from their so as come down from the Apostles that he is no Priest to whom in expresse tearmes Commission is not given to offer for the living and the dead which now being objected to the Clergy of England perswades me that your Church teacheih more then generally men are taught when Children or indeed at any time by any Verball Tradition For not onely the Ordinary sort but even your most learned men knew not what is Tradition if that be still your Rule of Faith for they disagree among themselves whether some things be of Faith or no as for Example Whether the Pope can erre in the Cannonization of a Saint for if all Questions were that way to be ended and such Traditions were evident as if they were such as you speak of they must be all your side must be soone resolv'd both in this and all other such Questions And if you say that indeed all Particular Doctrines are not taught by such a Tradition but that by so much as all are taught they know their Judge and Director concerning them and so are taught them implicitely I answer that the Vulgar although they are generally told that the Church is infallible yet I doubt whether they be either taught that this Doctrine hath had any such generall and uninterrupted a delivery or have heard much concerning those meanes by which she her-selfe is to be known or those Circumstances by which we are to know when she expresseth her opinion That the Pope is the Head of the Church they know but whether Tradition teach him to be so of Divine or humane Right from God of Councels or tacite consent and what Power is included in that Headship a Mahumetan is as much instructed as most of them and even his head-ship is ordinarily prov'd to them but out of some place of Scripture out of which they hear his Infallibility concluded too without being told the different degree in which those two Doctrines are to be held Secondly For the learned neither are they taught so well some of these things but that they differ concerning them and your self fly wholly speaking of them leaving them to agree among themselves and as Cardinall Perron saies in one place he will do us Protestants when we differ suffering the dead to bury the dead If then neither are you all agreed by what to know your Church nor when she hath defin'd so that even what is of faith is undermined among you I find cause to beleeve that Tradition is no excellent Director of you even in your grounds no not to teach you to know that which should teach you all the rest And if you were yet at the same wicket and by the same degrees by which I have shewd that other errors both may and have not onely entered into your Church but ascended also to high places there this doctrine concerning your Director might have done the same True it is that very little is generally and constantlie taught in all ages to the people and that which is seldome is told them to have been so receiv'd from hand to hand by the verball Tradition you speak of and if they be at any time taught so and remember it yet they know not whether the next Curate teach the same at least if under the same notion and degree of Necessitie Indeed it would not be so intricate a worke as now adaies it is to be a Christian if your way had been onely followed but it is not this Tradition but the writings of past Ages which transmit to posteritie the opinions of the Doctors of past times many of them being erroneous and more unnecessarie out of these works the learned learne and teach againe in their workes what the greater part the unlearned scarce ever heare of out of these they settle the degrees your Doctrines are to be held in some as probable some true some almost necessarie some altogether and teach concerning others that some are false some dangerous some damnable whereas the vulgar have seldome their meat so curiouslie joynted to them but are told in generall for the most part unlesse some publick opposition or other occasion perswade them at some time to descend to teach them more particularlie that this is so good and this is not so And indeed the degree in which the last Age held such an opnion is both most hard to know not onely because the ignorant are seldom taught it by word of mouth and the learned have seldome occasion without some opposition to explaine themselves so farre in their writings but because also as many and as considerable Persons not writing as doe write we cannot know by the Authors what the whole Age thought true except the acceptation of that Doctrine were a condition of the Communoin and most necessarie to be known because most of our controversies with your Church are as much if not more about the necessitie of her opinions as about the truth of them For we seeing plainlie that in the purest ages many of the chiefest Doctors have contradicted some of her Tenets without suspicion of Heresie are not able to conceive how a doctrine should from being indifferent in one age become necessarie in another and the contrarie from onely false Heriticall As time makes Botches Pox And plodding on will make a Calfe an Oxe especially if that way had allwaies been walkt in which you now speak of No judicious man can deny to see with his eyes if he have cast them never so little upon the present state of Christendome that there is one Congregation of men which layeth claime to Christ his Doctrine as upon

employ'd both words and money and effected it the Bishop directlie contrarie to Saint Peter being himselfe weakened weakened his brethren who yeelded to communicate with the Arrians which before they abhorr'd from and to esteeme the Father greater then the Sonne The second is of that Macedonian Bishop who being persecuted by the Catholique Bishop of the same place who was then gone to Constantinople to fetch Souldiers by whose assistance he might afflict the Hereticks the more resolved to turne Catholicke and perswaded all his followers to joyne with him in that Act and this in so short a time that when the other returned he found him chosen Bishop unanimouslie by both Parties and himselfe for his crulelty not undeservedlie excluded There is besides another thing which helpes to lett in great errors which is that men naturally neglect small things and small things in time naturally beget great for which cause Aristotle shewing to us severall causes of the Changes of Government one of them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adding that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often a great chang comes stealingly in whenwhat is little is not considered Yet besides the generall carelessnesse The Authority of the Teachers the Flexibility of the Taught and the smallnesse of the Things themselves at the beginning even Interest it selfe which consists of two Parts Feares and Hopes is able to produce great effects Of this me thinkes your selves may be witnesses who use to call ours a Parliamentary Religion as thinking that the Will of the Prince and both Houses onely made it to be received Whereas in the beginning of Queene Elizabeths Raigne of many thousaud Livings which were in England the Incumbents of not a hundred chose rather to lose their Benefices for your opinions then to keepe them by subscribing to ours all who for the greatest Part of necessity must be supposed for private interest to have dissembled their Religion either then or immediately before Secondly In the Third Booke of Evagrius we find that above five hundred Bishops subscribed against the Councell of Calcedon which we have reason to think most did unwillingly especially if the Infallibility of a generall Councell were so famous a Doctrine for Catholiques as now it is because we know it was upon Basiliscus his commands and that a considerable Part of them the Bishops of Asia profess'd after they were forct to it though before they had been very angry in another Epistle with those who said that they had done by force rather then Free-will And over and above all this we may see by Erasmus his words that many might not oppose a Doctrine brought in by great Power in hope of a time to do it in when there might be more likelyhood of prevailing For he saith in one place of his Epistles that those who resist opinions when there is no probable meanes of doing good by it are like those who out of season attempt to break Prison who gaines nothing by it but to have their Irons doubled upon them And the same cause which he thinks should move them to stay outwardly contentedly in Prison may have made many others not resist when they were first by violence and crowd carried thither who might feare least their opposall might not help their cause but beget a definition against it And there being thus many severall motives which may work upon so many severall kindes of men it is no wonder if an error may soon over-runne all men or seem to do so Next Whereas you speak of severall Countries and Languages I must desire you to remember that the Clergy of your Church are as it were all of one Language Latine either being or being supposed to be as much theirs as that of their own People and being under the Dominion of one that is the Pope which makes them as it were one Country and from them the Laity receive all their opinions Nay in ancient times almost all considerable men spoke the Language of the governing Nation as all of the better sort of the Irish do English and the greatest part of Christians were governed by one man the Emperour and so a new opinion may easily have been received generally no such barres being set up to hinder it as you alleadge Christian Doctrine is not a speculative knowledge instituted for delight but it is an Art of living a Rule of attaining to eternall blisse hence it followeth that no error can fall even in a point which secmeth wholly speculative in Christian Faith but soon it breedeth a Practicall effect or rather defection in Christian behaviour I wonder much to heare you say this who certainely have a Religion consisting of many points which are no wayes reduced into Practice Especially from the degrees in which they are held which I conceive introduced could arise no change in Christian behaviour I confesse that Christian Religion being a Covenant between God and Man by the entermise of Christ we Christians are properly concerned but in the knowledge of what are the Conditions and Reward proposed and promised what wee are to observe and what to hope for and in so farre forth understanding the Nature and Attributes of the Covenant-maker and bringer as we may be made sure that whatsoever God hath promised or threatened that indeed he hath But though this principally concernes us yet the necessity of beleeving the veracity of God obligeth us moreover to give our Assents to any thing how little soever it have to doe with practise as Saint Pauls having Parchments if it be once made to appeare to us either by Scripture-reason Tradition or any way to have been said by God either immediately or mediately by Christ and his Apostles And do not your selves count the Greekes Heretickes for denying the Procession of the Holy Ghost from the Son though many Fathers deny it too though I pray what hath that to do with Practice or Christian behaviour and if you should now change your opinion in this point what outward change would it breed except onely the blotting out of one clause in a Creed in your Liturgy wherein it was not at first And not so much outward change would there be if you should turne to believe Enoch and Elias not bo be still alive the contrary to which Belarmini saies all Catholiques hold now with a certaine Faith And many more are of this kind Whether man have Free-will or no seemeth a Question belonging to some curious philosopher but upon the Preaching of the Negative part presently followed an unknown Libertinage men yeelding themselves over to all kind of Concupiscence since they were perswaded they had no power to resist Free-will being taken away At this time it is not my own cause which I plead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 since in this point I confesse I should rather be a Pelagian then a Calvinist since the first doth not wholly overthrow Gods grace for whatever we have by Nature His grace gives us