out of loue to their souls reject what is so taught VI. CONSEQVENCE 6. Though nothing were to be belieued as the Will of God but what is by the Catholick Church declared to be so Yet this doth not at all concerne the Church of Rome which neyther is the Catholick Church nor any sound part or member of it This may suffice to shew the validity of the Principles on which the Faith of Protestants stands and the weakness of those of the Church of Rome From all which it follows that it can be nothing but willfull Ignorance weakness of judgment Strength of prejudice or some sinfull passion which makes any one forsake the Communion of the Church of England to embrace that of the Church of Rome If nothing is to be belieued as the Will of God but what is by the Catholick Church declared to be so and the Declarations of the Catholick Church be taken from her Councills and in Concills dissenting from the more Vniuersall and Generall the constant way of the Churches Judgment this Church Catholick as to such Councills and Courts Ecclesiasticall hath neuer been seuered from the Roman and S. Peters Chair And this may suffice to shew the weakness of those Principles on which the Faith of Protestants stands and the Validity of those of the Church of Rome From which it follows that if there be no willfull Ignorance nor sinfull Passion nor strength of prejudice and secular interest in our Countreymen Yet it must be at least much neglect of examining things which most concerne them and diuerting their thoughts vpon other employments or conuersing with such Authors and Teachers as confirm to them those Opinions in which they were educated and the like that detains them still in a Communion diuided and this not very long since from the Catholick As to the Doctors imputing only to Ignorance sinfull Passion c. that any forsake the Communion of the Church of England It is plain that his former Principles do no more support the Religion of the Church of England then of any other Protestants Sect condemned by it All which Sects for the Doctrines they hold and Controuersies they maintain with others equally appeal to the Clearness of the Infallible Scriptures sufficiently intelligible vnto their sincere endeauours and decline as fallible all other Ecclesiasticall Authority So Wolketius for the Socinians as the Doctor for the Church of England sayth Quae de Fide c. Those things which are to be established touching Faith in Christ are manifest in the Scriptures And Again Deus qui Religionem Christianam c. God hauing determined that Christian Religion shall continue till the end of the world has taken care that there should be always extant such a Mean by which it may be certainly known as farr as is necessary to Saluation But no such Mean is extant except the Holy Scriptures To the same purpose Crellius another Socinian says Hac sententia c. This Doctrin by which Christs Diuinity is denyed is supported by very many and the most euident Testimonies of Holy Scriptures It is needless to cite more From whence is manifest That such Principles as here appear only in the Defence of the Religion established in the Church of England make the same Apology for all those other Protestant parties and most blasphemous Sects disclaimed by it the Doctor in the mean while omitting that by which the former Learned Defenders of his Church vsually haue justified it against them namely the Church of Englands adhering to the Traditionall Exposition and Sense of Scripture receiued from the Primitiue Church This I say he omitted perhaps because it may be thought to relish a little of Church-Infallibility Neyther do the Principles here layd down afford any effectuall way or means in this Church of suppressing or conuicting any Schism Sect or Heresy or reducing them eyther to submission of Judgment or Silence For where both sides contend Scripture clear for themselues the Clearness of such Scripture how great soeuer on one side can be made no Instrument of Conuiction to the other Here therefore all things must be prosecuted further then Scripture to a Dic Ecclesiae Tell the Church and so to a Si autem Ecclesiam non audierit But if he will not hear the Church let him be to thee as a Heathen and Publican If then it is the Churches Authority that must rectify such diuersity of Opinions one would think that this ought to haue been first established instead of leauing euery Fancy to perspicuity of Scripture for the attaining Vnity and Peace in the Points controuerted And the prudent may consider Whether the Authority of the Church of England is not much debilitated and brought into contempt and dayly like to wane more and more by this new-taken-vp way of its Defence Where he thinks himself it's best Aduocat and Defender of its Cause who doth most endeauour to sett forth the Defects and faylings of all such Ecclesiasticall Societies Prelats and Councills and best proues no Scripture-Promises made to them Nay where to the end to euacuate the Infallibility of any Society or Church in necessaries is set vp a Counter-Lay-Infallibility of priuate men if only sincere Endeauourers of Vnderstanding Holy Writt in all the same Necessaries This is done which causeth still more Sects instead of that which if done would cure them namely The Recommending especially to the illiterate and less intelligent common sort of people Humility Obedience Submission of judgment to their Spirituall Pastors and Gouernors whom our Lord hath ordained by due Succession to continue to the end of the world on purpose to expound the Scriptures and out of these to teach them all Necessaries for their Saluation and to heep them stable and fixed from being tossed to and fro with euery wind of Doctrin that Capricious Fancies may imagin there or malicious pretend Informing them that they are to learn of these Pastors the true Sense of Gods Word according to former Church-Tradition to follow their Faith and to rest in their Iudgment Lastly not to vsurp their Office and become their owne Guides inasmuch as the same Diuine order that appoints the others to Guide enjoyns them to be Guided And supposing these Guides should err too better it is that all err one Error which is the Error of their Guides for there will be at least some Vnity and Peace in that some Excuse for Inferiors yea also in probability more verisimilitude then that euery one should err a seuerall and his own Error to the vtter ruine uf Peace and a greater deuiation from Truth But whilst these things are so little spoken of it is no great wonder if vnder the protection of such contrary Maximes spread abroad which were first made more current and common by M r Chillingworth forced to it as the last Refuge left to shelter him from Obedience to a just church-Church-Authority the Broachers of New Sects and
supernaturall assistance and for that end to assure men what the will of God is the same means must be vsed for the tryall of that as for any other supernaturall way of Gods making known his will to men Here if the Doctor means That by the same way or means as we come to know the truth of other Divine Revelations we may come to know the truth also of this viz the Infallibility in Necessaries of a Society or Church I consent to it But not to this That by all or only the same ways or means by which we may come to know one Divine Revelation we may or must come to know any other or this of Church-Infallibility For some Divine Revelation may come first to our knowledg by Tradition another first by Scripture another by the Church see below Consid. on the 17. Principle VII PRINCIPLE 7. It being in the power of God to make choyce of severall ways of revealing his Will to vs we ought not to dispute from the Attributes of God the necessity of one particular way to the Exclusion of all others but we ought to enquire what way God himself hath chosen and whatever he hath done we are sure cannot be repugnant to Infinit Iustice Wisdom Goodness and Truth This is granted VIII PRINCIPLE 8. Whatever way is capable of certainly conveying the Will of God to vs may be made choyce of by him for the means of making known his will in order to the happiness of mankind so that no Argument can be sufficient a priori to prove that God cannot choose any particular way to reveal his mind by but such which evidently prooues the insufficiency of that means for conueying the Will of God to vs. This likewise is granted IX PRINCIPLE 9. There are severall ways conceaveable by vs how God may make known his Will to vs eyther by immediate voyce from Heaven or inward Inspiration to every particular person or inspiring some to speak personnally to others or assisting them with an infallible spirit in writing such Books which shall contain the Will of God for the benefit of distant persons and future Ages To these seuerall ways by which God reveals his Will the Doctor might have added this one more as a Truth And in case such Writings in some things be not clear to all capacities as the Writings of Moses his law were not nor any Writings though possibly yet hardly can be when written at seuerall times by seueral persons on seuerall and those particular occasions in different styles c. By our Lords giuing a Commission to and leauing a standing Authority in the Successors of these holy Pen-men to expound these their Writings to the people and by affording them for euer such a Divine Assistance as in nothing necessary to misinterpret them X. PRINCIPLE 10. If the Will of God cannot be sufficiently declared to men by Writing it must eyther be because no Writing can be intelligible enough for that end or that it can neuer be known to be written by men infallibly assisted the former is repugnant to common sense for Words are equally capable of being understood spoken or written the later ouerthrows the possibility of the Scriptures being known to be the Word of God This is granted XI PRINCIPLE 11. It is agreed among all Christians that although God in the first Ages of the World did reveal his mind to men immediatly by a Voice of secret inspirations yet afterwards hee did communicate his mind to some immediatly inspired to write his Will in Books to be preserued for the benefit of future Ages and particularly that these Books of the New Testament which we now receaue were so written by the Apostles and Disciples of Iesus-Christ The Doctor declaring how God after the first Ages was pleas'd to communicate his mind by the Writings of Moses c. might and ought to haue added as a Truth That he also left a Iudge in case of any Controuersy arising about the sense of those Writings to whose sentence the people were to stand and do according to it vnder paine of death as the same Writings inform vs. XII PRINCIPLE 12. Such Writings hauing been receiued by the Christian Church of the first Ages as Divine and Infallible and being deliuered down as such to vs by an vniuersall consent of all Ages since they ought to be owned by vs as the certain Rule of Faith whereby we are to judge what the Will of God is in order to our Saluation vnlesse it appear with an euidence equall to that whereby we believe those Books to be the Word of God that they were neuer intended for that end because of their obscurity or imperfection Here these words whereby we are to judge being vnderstood not vniuersally of all Christians but of those to whom amongst Christians this Office of judging in dubious cases is delegated by our Lord Or vnderstood vniuersally that is so farr as the sense of these Scriptures is to all men clear and vndisputable This Proposition is granted XIII PRINCIPLE 13. Although we cannot argue against any particular way of Reuelation from the necessary Attributes of God yet such a way as Writing being made choyce of by him we may justly say that it is repugnant to the nature of the designe and the Wisdome and Goodnesse of God to giue infallible assurance to persons in writing his Will for the benefit of Mankind if those Writings may not be vnderstood by all persons who sincerely endeauour to know the meaning of them in all such things as are necessary for their saluation This Principle is vnsound Because if God who according to the Doctors 7. Principle may reueal his Will in or without Writing after what manner he pleaseth may reveal it in these Writings so as that in many things it may be clear only to some persons more versed in the Scriptures and in the Churches Traditional sense of them and more assisted from aboue according to their employment which Persons he hath appointed to instruct the rest and these to learne it of them in those places or Points wherein to these persons Gods Will is obscure then I say though these Writings be not such as that euery one may attaine the understanding of them by his owne endeavours yet if he may by others namely his Instructors this also consists very well with the Diuine designe with his Wisdome and Goodnesse as also it would had he left no Writings at all but only Teachers to deliuer his Will perpetually to his Church Concerning these Vvritings pretended by the Doctor to be intelligible by all Persons c. I find as it seems to me a contrary Principle aduanced by Doctor Field a person of no small authority in the Church of England in his Preface to the large Volume he thought it necessary to write on the Church Seeing sayth he the Controuersies of Religion that is in
things of great consequence as he says afterwards in our times are grown in number so many and in matter so intricate that few haue time and leasure fewer strength of vnderstanding to examine them Vvhat remaineth for men desirous of satisfaction in things of such consequence but diligently to search out which amongst all the Societies of the world is that blessed Company of Holy Ones that Houshold of Faith that Spouse of Christ and Church of the liuing God vvhich is ihe Pillar and ground of Truth that so he may embrace her Communion follow her Directions and rest in her Iudgment Thus doctor Field who in his last words rest in her Iudgment speaks home enough and discouers the only efficacious way of curing Sects And see also vvhether this doth not confront the Doctors 29. Principle Church-Infallibility there being changed into Church-Auctority and the Principle being applyed to priuate mens Practise And what need is there of Bishops Presbyters or any Ecclesiastical Pastors among Protestants as to the Office of teaching or expounding these Writings if these in all necessaries are clear to all Persons who sincerely endeauour to know the meaning of them I mean exclusiuely to their repairing to these Pastors for the learning of it And doth not the Doctor here to euacuate the infallibility of the Churches Gouernors introduce an infallibility or Inerrabillity of euery particular Christian in all points necessary if such Christians will that is if only he shall sincerely endeauour to know the meaning of them And moreouer of the sincerity of this his endeauour also I suppose the Doctor will allow any one may be certain else how can the mind of a poore illiterate Countrey-man be at rest who can neyther trust to the Faith of his Guides nor the sufficiency of his own industry For surely this sincere is not all possible endeauour such as is learning the Languages perusing Commentators c. But as Mr Chillingworth who anchored his whole Religion vpon it states this Point namely such a measure thereof as humane Prudence and ordinary Discretion their abilities and opportunities and all other things considered shall aduise And thus such a clearness in necessaries must the Scriptures haue as suits with the very lowest capacities Such a Clearnesse I say euen to all Articles of the Athanasian Creed if these be esteemed Necessaries and euen as to the Consubstantiality of the Son with God the Father In which notwithstanding the whole Body of Socinians dares to oppose all Antiquity vpon pretence of cleare Scripture to the contrary But then the Doctor is desired to consider That if euery Christian may become thus Infallible in Necessaries from 1. a clear Rule 2. a due Industry vsed 3. and a certainty that it is so vsed May not the Church-Gouernors still much rather be allowed infallible and so retain still their infallible Guide-ship and the People also the more clear the Rule of Faith is proued to be the more securely be referred to their direction And haue we not all reason to presume that the chief Guides of the Church euen a General Councill of them or if it be but a major part of this Councill t is sufficient in their consults concerning a Point necessary to saluation deliuered in Scripture vse at least so much endeauour for more needs not as a plain Rustick doth to vnderstand the meaning of it and also the like sincerity For what they define for others they define for themselues also and their Saluation is as much concern'd as any other mans is in their mistakes And next Why may not these Gouernors vpon such certainty of a sincere endeauour and clearness of the Rule take vpon them to define these Points and enjoyn an assent to and belief of them to their Subjects especially since it is affirmed that all those from whom they require such Obedience if they please to vse a sincere endeauour may be certain thereof as well as they And are we not here again arriued at Church-Infallibility if not from extraordinary Diuine assistance yet from the clearness of the Rule Only we must suppose such sincere endeauour in the Church as the Doctor allows may be in euery priuat man And thus does not his conditionall Infallibility of particular persons in necessaries the condition being so easy necessarily inferr a Morall Impossibility of the Churches erring in them Which ought the rather to be admitted by them Since some of their Divines to make this their Problem the more iustifiable that the Scriptures in all necessaries are clear to all persons think it a safe way in the next place to contract these necessaries to the Apostles Creed But after all supposing these Gouernors in stating some Points fallible enough I cannot hence gather any just relaxation of their Subjects submission of their judgment to them vpon pretence of clearness because such Fallibility of their Superiors in some Points can reasonably be supposed to arise from nothing else but some obscurity in the Rule which must be greater still to their Subjects and then what more fitting and ordinary then in matters of consequence to follow a prudent and experienced though fallible persons Direction rather then our own Lastly suppose this granted That the Scriptures may be vnderstood by all persons in all things necessary and so an infallible Guide vselesse yet I see not what aduantage the Doctor can make of this Principle for the Protestant Religion For since the sence of Scripture is now de facto debated between Catholiks and Protestants about so many necessary Points of Faith the Doctor cannot with truth or charity affirm the sense of these Scriptures clear to be vnderstood on the Protestants side to all those who sincerely endeauour to know their meaning where the Major part of Christendom vnderstands their meaning contrary as he must grant they doe in all those hee accounts the common Errours both of the Greek and Roman Church a large Catalogue of which may be found in many Protestant Authours And will he charge all these as defectiue in a sincere endeauour But rather such sincere endeauour being indifferently allowd to all parties he ought to pronounce the sence of Scripture to be clear if on any on that side as the Major part doth apprehend it Which certainly is not the Protestant For Example How can the Doctor rationally maintain this Text Hoc est Corpus meum so often repeated with out any variation of the Terms to bear a sense clear on the Protestants side that is That the Eucharist is not in a litterall or Proper sence the Body of Christ when as they are vnderstood in a litterall sence by much the Major part of the Christian world not onely the Western but Eastern Churches also as Monsieur Claude concedes to his worthy Aduersary Monsieur Arnaud to which also may be added half the Body of the Protestants namely all the Lutherans Now all these haue vsed their senses and weighed the
Externall Proponent to be infallible The Obseruations made vpon the three immediatly foregoing Propositions the matter of which is repeated in this do shew that they no way serue him for the vse he would here make of them The sense of which Propositions as far as they haue any truth in them may be returned vpon him thus since the Infallibility af any particular person as to the assent he either doth or may giue to this Point of the Churches Infallibility is asserted by those who plead for the Infallibility of a Church And since such infallibility of a particular person as to this point doth not therefore render at all the Infallibility of a Church vseless to him viz. as to his learning still from her all those other Points of Faith of which he hath no infallible knowledge or certainty otherwayes in which therefore he not being infallible that he may not erre in them it is necessary that the representatiue Church be so And so since the Infallibility of the Church is still of most important effect both to those who haue and to those who as yet haue not any infallible certainty of this her Infallibility toguide both these in a true right and sauing Faith as to those Points where of they haue no certainty Therefore there needs no Enquiry after a further Certainty for that our Faith in which we haue one already from this Infallible Proponent the Church XXIV PRINCIPLE 24. There are different degrees of Certainty to be attained according to the different degrees of Euidence and measure of Diuine Assistance but euery Christian by the use of his reason and common helpes of Grace may attain to so great a degree of Certainty from the conuincing arguments of the Christian Religion and authority of the scriptures that on the same grounds on which men doubt of the truth of them they may as well doubt of the truth of those things which they judge to be most euident to sense or reason Here if the Doctor means That euery Christian by the use of his Reason and common helps of Grace that is as he hath expressed it already Principle 13. and 18. by his perusing the scriptures and sincerely endeauouring to know their meaning exclusuely to his necessary repair to any externall infallible Guide or Proponent as he pretends in Principle 13. 15. 23. may attain to so great a degree of certainty as to all necessary Points of Faith ONELY from the conuincing arguments of the Verity of the Christian Religion and Authority of scriptures as that such a person may as litle doubt of them as of the things most euident to sense or Reason This Principle is denyed And for the reason of this denyall I referr to what is said before to Principle 13. and 18. And I appeal also to what Doctor Stillingfleet himselfe elsewhere tells us in his Rationall Account It seems reasonable saith he that because Art and subtilty may be vsed by such who seek to peruert the Catholick Doctrin and to wrest the plain places of scripture which deliuer it so far from their proper meaning that very few ordinary capacities may be able to clear themselues of such Mists as are cast before their eyes the sense of the Catholick Church in succeeding times may be a very usefull way for vs to embrace the true sense of scripture especially in the great Articles of the Christian Faith as for instance in the Doctrine of the Deity of Christ or the Trinity c. Now should not the Doctor instead of saying the sence of the Catholich Church in succceding Ages may be a very vsefull way for vs haue said is very necessary for vs if his cause would permit him And will not the Socinian thank him for this his mitigation But if according to this Principle euery Christian without this externall Guide can not in some perhaps but in all these Points of Faith attain such certainty as he hath in things most euident to sense or Reason how doth he stand in need of consulting or conforming to the sense of the Primitiue Catholick Church XXV PRINCIPLE 25. No man who firmly assents to any thing as true can at the same time entertain any suspition of the falshood of it for that were to make him certain and vncertain of the same thing It is therefore absurd to say that those who are certain of what they belieue may at the same time not know but that it may be false which is an apparent contradiction and ouerthrowes any faculty in vs of judging of truth or falshood 1. This Principle is euident and granted But such certainty is not applicable to the belief of euery Christian as to all Points of Faith if he be supposed not assisted by any Externall Infallible Guide 2. It is true also that a full and firme Assent free from doubting as where no Reasons offer themselues to perswade vs to the contrary may be yielded to a thing as true which is really false and at the same time no suspicion be entertained of the falshood of it XXVI PRINCIPLE 26. Whateuer necessarily proues a thing to be true doth at the same time proue it impossible to be false because it is impossible the same thing should be true and false at the same time Therefore they who assent firmly to the Doctrine of the Ghospell as true do therby declare their Belief of the Impossibility of the falshood of it This Proposition is granted But one who assents firmly in generall to the whole Doctrine of the Ghospell what euer it be as true and so to the impossibility of the falshood of it or any part of it doth not therefore being vnasisted by any Externall Guide know what this Doctrine is in euery such Point of Faith where the sense of the Letter of this Ghospell is controuerted and to vse the Apostles Phrase hard to be vnderstood and that in matters too hazarding damnation if mistaken Therefore me thinks the Doctor should here allow thus much at least That all those who after their perusing the scriptures think themselues not certain of its sense are obliged notwithstanding the silence of these Protestant Principles herein to repair to the Direction of these Externall Guides and these too not taken at aduenture and to follow their Faith Now such non-pretenders to Certainty according to the Doctors tryall of it sett down below in Consid. on Princ. 29. I suppose are the greatest part of Protestants XXVII PRINCIPLE 27. The nature of Certainty doth receiue seuerall names either according to the nature of the Proof or the degrees of the Assent Thus MORALL certainty may be so called either as it is opposed to MATHEMATICALL Euidence but implying a firme assent vpon the highest Euidence that Morall things can receiue Or as it is opposed to a higher degree of certainty in the same kind so MORALL Certainty implies only greater Probabilities of one side then the other In the former
extrauagant Fancies in Religion the Contemners of Church-Authority and of the Clergy who first contemned and vilified themselues do dayly in these parts so exceedingly multiply and encrease Sed tu pastor bone reduc in ouile tuum istas oues perditas vt audiant vocem tuam sic fiat vnum ouile vnus Pastor Amen ERRATA PRef p 6. l. 1. his l. his l. 2. must l. much l. 20. d. not P. 35. l. 31. te l. be p. 48. l. 23. incnrs l. incurs p. 78. by disputes l. by-disputes P. 81. l. 12. consideration l. consid P. 99. l. 29. heep l. keep P. 100. l. 14. uf l. of COurteous Reader Because the necessity of making use of a forreign Press hath so multipled the Errata of this small Piece either in Words or Pointing as to render several places of it hardly intelligible You are desired to amend with your Pen at least those grosser faults that are distinguished here with a Star and where else the sense may seem obscure to repair to this Table PREFACE Pag. 21. Marg. read See p. 69. * Ibid. l. 6. r. cannot think Ibid. l. 9. r. be a p. 4. l. 11. r. and unmoveable p. 6. l. 2. r. much BOOK Pag. 1. l. 2. r. Principles Giving p 2. l. 11. Marg. § 1. p. 4. l. 6. Marg. § 2. p. 6. l. 10. Marg. § 3. * l. 17. r. and all l. 25. r. controverted p. 7. l. 13. r. or Society l. 22. Marg. § 4. * p. 9. l. 23. Marg. § 5. p. 11. l. 24. Marg. Deut. 17. 8. 2 Chron. 19. 10. p. 15. l. 28. r. Christian p. 18. l. 20. Marg. Tillots Rule of faith p. 113. Ibid. l. 27. Marg. dele Tillots p. 113. p. 20. l. 30 dele * l. 31. r. sense * p. 21. l. 6. r. repentance of it l. 19. r. present much major part of Christianity professeth l. 20. r. this Scripture * p. 23. l. 13. r. or p. 25. l. 9. r. Iudgments 2 Chr. 19. 10. * p. 32. l. 21. r. any can * p. 33. l. 6. r. taken in her sense * l. 10. r. Catholick Church l. 11. r. that is in l. 13. r. page l. 18. r. salvation And * l. 31. r. Therefore such p. 35. l. 32. r. be * p. 36. l. 13. r. infallible the Infallibility in question Surely l. 15. r. Fundamentals Marg. See Rat. * l. 26. r. not as liable p. 38. l. 2. r. necessary The * p. 39. l. 16 r. too these Successors p. 40. l. 10. r. And the Protestant's allowing l. 28. rendring such their p. 41. l. 4. r. Account * l. 9. Marg. r. Ibid. p. 512. p. 42. l. 16. r. Scripture l. 23. Marg. r. Matt. 18. 17. p. 45. l. 9. r. in some matters * l. 12. r. Council but are not as yet stated such by any clear Decision p. 48. l. 2. r. Guide their l. 16. r. are not if p. 51. l. 8. r. infallibly certain * p. 55. l. 17. r. matter at all * p. 56. l. 20. r. Revelation as to the * p. 57. l. 4. dele their l. 13. r. Consideration * p. 58. l. 7. r. established there to * p. 68. l. 24. r. As for the other the Protestants * p. 70. l. 4. r. as because I p. 73. l. 13. r. so there * l. 21. Marg. See before § 27. * l. 28. r. contrary to it p. 74. l. 20. dele that * p. 75. l. 15. r. External p. 77. l. 4. dele in the * l. 30. r. when knowing * p. 78. l. 1. r. digress l. 2. r. Book of l. 13. r. Church l. 16. r. else p. 79. l. 18. r. and so separated p. 80. l. 13. r. bond of peace * p. 81. l. 6. dele though * p. 86. l. 6. r. she decides * p. 86. l. 11. See below * l. ult r. know these Truths p. 87. l. 12. r. have barked * l. 29. r. as if in p. 89. l. 3. r. Evidences in * l. 22. r. more to be necessary * p. 96. l. 23. r. conversing only with p. 97. l. 6. r. Protestant Sect l. 17. r. Volkelius Marg. r. uno Deo * p. 98. l. 13. r. omitteth p. 100. l. 3. r. Iudgement Lastly l. 28. r. increase Sed * P. 86. l. 11. After the Church r. Nor had St. Augustin any reason to presume as he doth ib. c. 4. that St. Cyprian would have corrected his Opinion concerning this Point or to charge the Donatists with Heresie for dissenting from it after the Determination of such a Council Nor had the Second General Council any just ground to put it in the Creed Credo unum Baptisma in Remissionem peccatorum if such Universal Councils in their Stating Matters of Faith are errable and amendable ERRATA In the Discourse concerning Devotion those of mis-pointing being mostwhat omitted The principal Errata noted with a Star the Reader is desired to Correct with his Pen. Pages line 21. marg read 8. 26. p 6 l. 27 r. became a * p 9 l. 24 r. long-continued * p 10 l. 10 r. thus * l. 16 r. thus * l. 22 r. 2. It p 11 l. 9 r. abscondi p 13 l. 24. marg r. Act. 16. 6 7 9. 20. 22 23. 8. 19. 19. 21. 1 Tim. 1. 18 4 14. p 15 l. 17. r. Hysterical p 18 l. 25 r. this inhabitation p 19 l 5 r. And Phil. 3. p 21 l. 2. r Where * after p 24. â—l 20. marg r. S. Thom. 1. Q. 1 Art 8. l. penult r. 5. But there p 25 l 22 r. Spirit pretends p 26 l. 21 r. See l. 22 r. 2. 6. p 28 l. 2 r. sin especially * p 29 l. 30 r. those * p 30 l. 25 r. and it if p 31 l. 17 r. Counsels * p 32 l. 18 r. leaves us * p 34 l. 27 r. inconsiderable * p 38 l. 5 r. 6. Having * p 39 l. 26 r. also frequently return * p 40 l. 17 r. and rovings about p 41 l. 21 r. thereof Treat 3. p 42 l. 24 r. them happen to fall p 43 l. 1 r. works in us p 45 l. 22 r. left somtimes * l. 32 r. Aâ—olatiomentis p 46 l. 16 r. primary p 48 l 16 r. mundanis * p 50 l. 21 r. Si cui p 51 l. 3 r. Canting p 52 l. 31 r. meae Subleâ— a us * p 53 l. 33 r. utcunque p 55 l. 13 r. peccatis * l. 21 r. quia si l. 34 r. immerito * p 56 l. 17 r. Elsewhere * Fortasse ne * l. 22 r. praecesserat l. 23. r. esse l. 26 r. Sanctuarium Dei si l. 31 r. quidem hic * p 58 l. 16 r. ellae bullienti substraxeris p 61 l. 27 r. cogit nec cogitur * p 62 l. 25 r. unexperienced * p 63 l. 10 r. understand * p 66 l. 21 r. as they are ib. apprehends l. 31 r. Christi And * p 67 l. 4 r. such persons as l. 23 r. virtute * l. 28 r. retractation p 69 l. 22 r. Cand * p 70 l. 17 r. because to