who say 't is but a partial and imperfect Rule We who say 't is plain and easy to be understood in all things necessary or They who say 't is dark and obscure unable to inform and resolve Learners Doubters and Inquirers and that even in Essentials and Fundamentals of Religion Finally Whether We who say it ought to be read and studied of all Men Or They who say it is not needful yea dangerous to be read of all have the higher Veneration for the Holy Scripture is no hard matter to determine if to commend a thing may be said to be more Honour to it than to disparage it And tho here again they use some Art and Colour to set off such ill-favour'd Sayings as well as they can yet serves this to no other end in my Mind but to make them more Ugly and Odious They deny not for all this they say the Perfection Sufficiency or Plainness of the Scripture nor that it may be read by the People What then is it they say They affirm that it contains all necessary Truths either Explicitly or at least Virtually for some Truths it declares expresly and yet so as the Church alone must give the Sense and for all the rest it plainly if the same Church may here also give the Sense sends us to the Church to learn them Now I cannot for my Heart imagine what all this can signify but only a desire to lessen the Scripture's Authority as plausibly as they can To me it seems very plain that they make the Scripture just nothing and the Church all in all I think it here again well deserves my Consideration That the SCRIPTURE is very copious in declaring and repeating too over and over again many necessary Points of Faith and Duty and not only necessary things but many other things also it largely teacheth which are by all granted to be of less moment and necessity to the Salvation of Men and all this it doth in as plain Words and Phrases as can be used And hence I find it very hard for me to believe that the HOLY GHOST by whose Inspiration it was Written should do all this for our Instruction and that in a Book written on purpose to make us wise unto Salvation and by himself declared able so to do and yet omit many things of greatest necessity to that end never so much as once no not in any obscure manner pointing out to us that Church to whose Authority we must resort and submit This were to leave us a Treasure closely lock'd up and not to tell us where we may find the Key that can let us in to it and so we are neither the Wiser nor the Richer for it Whatsoever the PAPISTS are pleas'd to alledg for their speaking thus of the Word of the Blessed God I confess I cannot think any better of their Religion for it Let us say what we will in Commendation of holy SCRIPTURE they will be sure to find something to say against it lest I suppose it should be thought we can at any time speak Truth And when we charge them for speaking dishonourably of the SCRIPTURE they so interpret their Words as they seem to say the same that we did and which they blamed us for What can be their meaning in this but either to make the World believe that we are in an Error tho when they come to Apologize for themselves they are forced to confess it a Truth or that their Religion necessarily requires it of them in its Vindication to vilify the SCRIPTURE tho by saying such things of it as they acknowledge cannot be true unless interpreted so as to speak our Sense They must therefore in this deal either very disingenuously with us or very injuriously with the holy SCRIPTURE For my part I cannot believe that Men professing the Christian Faith and owning the SCRIPTURE to be the Word of GOD could ever be persuaded to speak so as but seemingly to vilify or disparage it if their Doctrines could be any other way defended Their Religion I say must need it or they too little consult the Honour of their Religion in needlesly uttering such Speeches as stand in need of a very great measure of Charity to think them less than Blasphemy Fourthly If any PROTESTANT dares venture thus far towards the Church of ROME the next thing he has to do is to resolve not to believe one Word that GOD speaks without that Church's leave I am confident that there are not many of our Lay-PAPISTS that think themselves to be under this Obligation and that if they were sensible of it they would make haste to break loose from it But for my own part I see not how I can enter into their Communion but I must draw it upon my self And this I think would be to advance the ROMAN Church to as great a height in my esteem as they in her who are most zealous for her Infallibility can desire What more would they have than that GOD himself where they confess he speaks should stand to their Church's Courtesy whether or no he should be believed I know it will be said They never disallow'd any man to believe GOD. But because all men cannot understand GOD speaking in the SCRIPTURE the Church is appointed by Him to be his Interpreter This I hear and to me it sounds not well That GOD should speak to Men things necessary for all to know and which he commands all to learn and believe upon pain of eternal Damnation and yet not speak so intelligibly as they may understand Him. Certainly he that made the Tongue and gave man Understanding can speak if he please as Intelligibly as the Church which cannot Speak or Understand at all without his Help and Teaching And considering his Infinite Goodness and Impartiality till he shall tell me so himself I know not how to believe that he hath so much more respect to the Honour of the ROMAN Church than to the Salvation of Mankind that he would so deliver things belonging to Salvation that no Man can be able to understand and be the better for them but he that resorts to that Church as God's sole Interpreter And if indeed she be so it must follow that we cannot believe one Word that God speaks without her leave For therefore is she made God's Interpreter because otherwise we cannot understand his Word and I am sure what we cannot understand we cannot believe 'T is the Sense they say and not the Letter is God's Word and this Sense is in the Church's Breast and of Her alone we must learn it and therefore till She give us leave we cannot believe it no not so much as that JESUS is the CHRIST altho till we believe this we cannot believe that he hath a Church and therefore cannot believe She is His Interpreter I will not now inquire into the Reasons Why this Church which is God's sole Interpreter takes so excellent a Course to make her
unreasonable or can produce no Reason for it self or is so lodged in Obscurity as it cannot be found I. I cannot leave the Communion of the Church of England and enter into that of Rome in obedience to an Authority which commands me to do things unreasonable agreeing neither with the Nature of Mankind nor with the undoubted Principles of Religion If therefore the Church of Rome require such things of me I must be a Protestant still and protest against that Authority which She pretends to And for ought I can yet see I cannot submit to her Authority but upon the hardest and most unreasonable Terms in the World. I must renounce my Reason and my Iudgment I must no longer trust my Senses I must either lay aside or learn to speak dishonourably of God's Word I must not believe a Word that God hath spoken without that Church's Leave I must embrace a Religion for which according to that Church's Principles no Reason can be given to convince me and when I have thus learn'd to do all things without Reason I must do what with Reason I can never do believe all Men whatsoever and how piously soever they otherwise live if they be not of the Roman Communion to be in a State of Damnation If I be deceiv'd in any thing of all this I shall be very glad to know it and I have only this to say for my self that they were Roman Catholicks who should know their own Religion best that have deceived me and if I may be deceiv'd by hearkening to them whom that Church sends abroad to make us Converts I shall be the less encouraged hereafter to embrace her Communion upon their Perswasions Whether all who are already of her Communion either own or know all this it concerns not me to enquire but I think it a Debt of Charity that I owe them to think till they tell me the contrary that they do not and that if they did they would not long continue where they are However till they who taught me these things shall either confess their own Error or shew me my Mistake I must needs think them all true and therefore also account it much safer for me to continue a Protestant than to turn Papist whatever it may seem or be to others First I think nothing can be plainer than that it is more safe to act like understanding and discreet considering Men than otherwise or that the Religion which alloweth Men so to do is safer than that which doth not allow it Now the Protestant Religion alloweth Men to make use of their Reason and Iudgment to discern between Truth and Falshood Good and Evil which the Roman Religion as it seems to me will not allow and therefore it must needs be the safer Religion Christ certainly came not into the World to save Sinners by destroying but rather by restoring and perfecting Human Nature His business was not to deprive us of the use of the most noble Faculty which God had given us but to rectify that and all the rest after they had been depraved by Sin. His Gospel was not preached to close up the Eye of the Soul the Understanding and so to lead Men blindfold to Heaven but to open Mens Eyes and to furn them from Darkness to Light Act. 26. 18. The Apostles preach'd to teach us how to offer unto God a Reasonable Service Rom. 12. 1. And Christ expects that his Sheep should be able to discern the voice of him their Shepherd from the voice of Strangers and avoiding them to follow him only Iohn 10. 4 5. St. Peter exhorts Men to be always ready to give a Reason of the Hope that is in them 1 Pet. 3. 15. And St. Paul bids Men prove all things and hold fast that which is good 1 Thess. 5. 21. And St. Iohn exhorts not to believe every Spirit but to try the Spirits whether they be of God 1 Joh. 4. 1. How any Man shall be able to do all this and much more which as a Christian he is obliged to do and not be allow'd the free use of his Reason and judging Faculty I am sure no Man can tell me neither indeed how he can be of any Religion at all for before he can really be of any Religion he must choose it and choose it he cannot till he have rationally consider'd and judg'd of it and of the Reasons which must move him to the choice of it And in Truth to deny a Man the free use of his Reason and Iudgment in Religion is to turn him into a Beast where he should be most a Man and either to make it impossible for him to be of any Religion at all and to serve God like a Man or else to say in effect That Christian Religion is altogether a most unreasonable thing and proper only to unreasonable Creatures Now the Writing Men of the Roman Church tell us nothing more frequently than that no private Man ought to be allow'd to judg for himself in matters of Faith that to allow this is to set the Gate wide open to all Heresies that every Man is bound to sumbit and captivate his Understanding and Iudgment to the Iudgment of the Church that is to all the Definitions of as they call it the Roman-Catholick Church Whatsoever this Church affirms we must believe to be true and whatsoever She commands we must chearfully obey seem the thing to our own private Reason never so false or never so wicked We must not dare to examine the Truth or Lawfulness of her Decrees or Determinations tho Reason and Scripture too seem to us to be against them as we have been lately taught by the Representer for as we receive from Her the Books so from Her only we are to receive the Sense of Scripture Hence it is that they define a Heretick to be one that obstinately opposeth the Sentence of the Church The Doctrines of Fathers Bellarmine some-where tells us may be examined by Reason because they teach but as private Doctors but the Church teaches as a Iudg with all Authority and therefore no Man may dispute the soundness of her Doctrine This then is the first step I must take if I will go over to the Church of Rome I must resolve to see no longer for my self with my own Eyes but give my self up to be led by the Church never questioning the Way I am to go in so long as she leads me And truly so far as I am yet able to discern with my Protestant Eyes it is but needful to close the Eye of Reason before-hand when I am about to go where I must otherwise see such things as no Reason can indure It was therefore very ingenuously spoken as I have heard of Mr. Cressy when he said that the Wit and Judgment of Catholicks is to renounce their own Judgment and depose their own Wit. Yet if this be true I must beg his Pardon if I dare not yet imitate his Example or
for her own Authority It cannot I say be any thing else because the thing they are proving is That She alone is the One Holy Catholick and Apostolick Church And were it any thing else they would never discover it to us because they would thereby give us an unanswerable Argument against what they would prove her to be for if they will shew us any other Church or Churches by the Testimony whereof Her Authority may be proved we are thereby enabled to prove She is not the Only true Church out of which there is no Salvation What then can this Testimony be Is it that of the First and purest Ages of the Church before POPERY was brought forth Not so to be sure for POPERY was they say from the beginning and glorieth of her Antiquity above all things Is it the Testimony of all others in the World that profess Christianity It cannot be for all these if not of her Communion are Hereticks and in a state of Damnation for denying her Authority and were it possible for them to witness that to be which they deny to be yet is their Testimony invalid because they confess themselves Fallible and this point of Faith cannot stand upon a fallible Testimony By this 't is very clear to me that the Testimony of the Catholick Church of Christ if it be produced for the Authority of the Church of ROME can be nothing else but the Church of ROME's own Word and I never doubted but she hath a good word for her self any more than I doubt lest it should be thought a good proof of her Authority I have heard again much talk of Universal Tradition among ROMAM CATHOLICKS but if they alledg this for their Church's Authority they give us only the same thing again in other Words Universal Tradition can be nothing else but the Testimony of the Universal Church and that must be the Church of ROME and so we are not advanced one step farther than we were before The Credit we are to give unto Universal Tradition depends on the Authority of the ROMAN Church which we have not yet sound but are enquiring after If Fathers and Councils be brought in to Witness this Authority all the noise they make will prove but the Voice of the ROMAN Church crying her self up for the great Diana of the World and thundring Anathema to all that will not fall down and worship her Will she abide by the Testimony of either Father or Council if they speak not what she has taught them or against what she holds Or shall they be allow'd to over rule the Oral and Practical Tradition of the present Church of ROME Are Councils of any Credit more than the POPE's Confirmation gives them And are single Fathers of more Credit than they If not we have yet no more but her own Word for her own Authority If they bring us SCRIPTURE to prove this Authority I must say that as we reverence Fathers and Councils so we adore with Tertullian the fulness of the SCRIPTURE neither can we desire any better Proof than its Testimony Yet when I consider how these men use the SCRIPTURE I am at a stand to think how they can in good earnest produce it as a Witness in this matter for after they have said almost all the ill they can of it calling it imperfect insufficient obscure unsens'd they seem to ridicule both it and us when they bring it forth thus disabled for a Witness Do not they tell us again and again that both the Canon and the Sense of SCRIPTURE depend as to us on the Authority and Interpretation of their Church And can its Testimony then possibly amount to any more than that Church's bare Word Do not they deny us a Iudgment of Discretion whereby we should discern for ourselves whether it speak fór or against their Church's Authority And will they yet produce it to convince us of the Authority by which alone we are both to receive and understand it It cannot be produced to convince us in our Iudgment for we are not allow'd any use of our Iudgment in the Case It must be only to convince themselves that we are Hereticks and I dare say that may be done without the Scripture as well as with it whilst their Church must give the Sense of it But because they know we magnify it they will produce it tho I cannot see to what other end than to persuade us to take heed of trusting too much to it or thinking it worth any thing after it hath shew'd us the true Church It must be believ'd no longer than it is authorized to speak by that Authority which is to be proved by it so that by shewing us that Authority it loseth all its own Authority for ever For this saith Stapleton that God hath commanded us to believe the Church we do not hang our Faith on the Authority of the Church as upon the proper and sole cause of this Belief but partly on manifest Scriptures by which we are remitted to the teaching of the Church partly on the Creed c. This then is the end of producing the Scripture that we may be convinced by it that we are no longer to learn of it after we are once brought by it to the knowledg of the Church's Authority but thenceforward are to depend wholly upon the teaching of the Church unto which it remits us All the use then that we have of the Scripture is to be guided by it to the Church of ROME tho it cannot do so much for us neither but as that Church guides it and having thank'd it for its kindness we are then to bid it good Night Now seeing manifest Scriptures are promised us to guide us to the ROMAN Church I think it reasonable to expect that they produce such Scriptures as are more manifest to us than their Church's Authority which is to be proved by them seeing it is by their Evidence I am to be convinced of that which as yet is unevident to me Neither ought the Sense of these manifest Scriptures depend upon the Interpretation or Authority of that Church the Authority whereof they are brought to prove as a thing to me not yet evident for so I shall be still but where I was before and instead of manifest Scriptures be shuffled off with the Church's bare Word I mean with such Interpretations of Scripture as I have no reason to receive but by that Authority whereof I am yet at least in doubt Now that there are indeed no such manifest Scriptures I am reasonably well assured before-hand I have read the Scripture over and over and find not the least mention therein made of this Authority of the ROMAN Church The POPE of ROME or his Supremacy is never once named from the beginning of the Bible to the end nor can I meet with one Syllable touching either the Infallibility or Iurisdiction of Him or his Councils or of any kind of Subjection due to
follow him thither where according to him I can have nothing to do but to run headlong upon any thing without Wit or Fear Reason he is pleased to call a hoodwink'd Guide and following it all we can hope for is that we may possibly stumble into the Truth or Church Possibly it should seem a Man may stumble upon it with his Eyes in his Head and truly I dare not pull them out lest I should stumble on a blind Leader and we should both fall into the Ditch Secondly Whensoever I resolve to enter into the Roman Communion I fear I must also bid farewell to my Senses or resolve never any more to trust them no not about those things which are the proper Objects of Sense to discern which God gave me my Senses and of which it will be impossible for me to have any distinct knowledg without them How unreasonable and dangerous a thing this is I must needs be very sensible if I be not resolved already to hearken no more to my Reason If I must no longer credit my Eyes about Shape and Colour nor my Ears about Sounds and Words nor my Nose about Smells nor my Palate concerning Tasts nor my Hands and Feeling about Hot and Cold Hard and Soft I shall not know how to believe that God gave me all these Instruments of Sense to any purpose at all I am sure I cannot think my self in a comfortable and safe Condition I know not to what end our Blessed Saviour should bid St. Thomas Handle and see him or how his Faith could be thereby confirmed if such Senses are not to be trusted nor why the Apostle should hope to have the more Credit given to their Narratives by telling us they were Eye-witnesses of the things they relate 2 Pet. 1. 16. Luke 1. 2. Nor why St. Iohn 1 Ioh. 1. 1. should talk so much of hearing seeing and handling as things qualifying them for bearing witness What a Christian am I like to be if I can have no Assurance of what I see or hear if I may not trust my Eyes when I read the Scripture nor my Ears when I hear the Instructions of my Teachers How could the first Christians be sure themselves or assure us that Iesus is the Christ if in hearing his Words and seeing his Miracles and reading the Prophets they might not safely trust their Senses If Sense be not to be trusted all Teaching must be by immediate Inspiration and Faith comes not by hearing as St. Paul affirms it doth and the Infallible Church can teach no more than we except she can teach without Speaking or Writing or any thing that is to be understood by Hearing or Seeing and so Oral and Practical Tradition can be of no more use to us than to the Blind and Deaf On this Supposition I may easily mistake a Harlot for my Mother and stumble into Babylon instead of Hierusalem hearken to the Voice of the Wolf instead of the Shepherd eat and drink Poison instead of wholsome Food and feel no Pain nor Loss when my Eyes are pluck'd out Now if the Church of Rome do not command us to renounce all Credit to our Senses she cannot command us to give any Credit to her Doctrine of Transubstantiation And I fear without our believing this Point she will not admit us to her Communion We believe already a Real Presence of that which we see not yet will not this serve unless we believe also a Real Absence of that which we both see handle taste and smell In the holy Sacrament of the Eucharist I am commanded to believe that there is not any Bread but Flesh nor Wine but Blood and yet there I see smell taste and feel both Bread and Wine and nothing else I hear it read that our Blessed Saviour took blessed brake and gave Bread and Wine and of the same he said Take eat and drink I hear St. Paul again and again 1 Cor. 11. 26 27 28. speak of eating and drinking the Bread and the Cup. And yet I must not trust any of these five Senses but against the clearest Evidence and Testimony of them all I must believe if I can that there is neither Bread nor Wine but that which neither my Senses can discern nor my Reason conceive nor doth the Scripture any where say the very Natural Flesh and Blood of Christ under the Colour and Form the Taste and Smell and all other proper Qualities of Bread and Wine and yet neither that Colour nor Form nor Taste nor Smell nor any other Accident which my Senses there perceive are in the Flesh and Blood tho there is nothing else there for them to be in That tho I break and chew with my Teeth what I take and eat yet I break not nor chew with my Teeth the Body of Christ and yet I take and eat nothing else If I cannot believe this I am told that I have not Faith enough and only because I have yet Reason and Sense too much to be of that Communion This is another step that I must take in going over to the Church of Rome And when I am got thus far I may think it seasonable enough to lay aside the Scripture too For what good Use I can make of it without the free use of my Reason and trusting my Senses I do not understand Thirdly If I be a Lay-man and not of so good credit with the Curate or Bishop as to obtain a License that is if I will not promise to adhere only to the Doctrine of the Roman Church and take all that I read in that sense only which she is pleas'd to give it I must not be suffer'd to read the Scripture at all but must give away my Bible upon pain of being denied the Remission of my Sins And truly if I may be allow'd to read it upon no other terms than of being thus tied up to learn nothing by it but what I am before-hand taught without it I shall think a License too dear even at a very low rate if yet it may be obtain'd as I find it question'd whether it may or no any where else but in such places as a License to read some of their own may prevent their itch of looking into our Translations However whether I be of the Lay or Clergy if I will learn of them who are most busy in endeavouring my Conversion I am sure I must be taught to speak very dishonourably of the Word of God and this seems to be no more than the Religion commended to me requireth I must needs here say That nothing in the World doth and I think I may say ought more to prejudice me against any Religion than to find it constrain'd in its own Defence to say undecent things of that which it grants to be the Word of God. And if I might be thought worthy to advise the Missionaries they should not harp too much on this ungrateful String if they would draw any after them that
either from all Christians I cannot so much as find there that ever there was any Bishop of ROME or that there should be any there afterwards much less that all Christians are to own that Bishop for their Head and Christ's Vicar And finding nothing of all this I must needs wonder how manifest Scriptures should be produced to prove this Supreme Authority over all Churches And yet if there be such an Authority and if it be so necessary for all Christians to believe it and submit unto it I cannot but think that it ought to have been as manifestly declared in Scripture as any other point whatsoever St. Peter in whom this Authority is said to have been first setled saith not a word of it in his Epistles St. Paul in his Epistle to the Romans who should in all reason have been best acquainted with it says nothing at all of it To the Civil Magistrate which the Church of ROME makes to be much inferior to the Church in Authority they both teach us our Duty and strange it is if they knew of any such thing that they should not as plainly instruct us in our Duty to the POPE or Church of ROME wherein our Salvation the main thing they were to take care for is so deeply concern'd But what are these manifest Scriptures at length I find our Blessed Saviour saying to St. Peter Matt. 16. 18. Thou art Peter and upon this Rock I will build my Church and the gates of Hell shall not prevail against it And I will give unto thee the Keys of the Kingdom of Heaven c. but I find not that all this whatever it may signify was manifestly said to the Bishops of ROME The plain and obvious Sense saith Bellarmin of these words is that we may understand the Primary of the whole Church to be promised to Saint Peter under two Metaphors And yet by all the Light that he is able to afford me I cannot discern in these words whatever was promised to St. Peter the Supremacy much less the Monarchy of the Bishop of ROME over all Churches And it is no wonder if a Protestant Heretick be so blind when such eminent Persons as Origen St. Austin St. Hilary Ambrose Chrysostome and Cyril could no more see it than I as the learned Cardinal himself there confesseth Nay here 's not a word to assure us that this Rock must needs be a Monarch invested with a Supremacy of Power over the whole Church or that this Monarch must needs be the Bishop of ROME or that the Gates of Hell shall never prevail against the ROMAN Church for all this we must be beholden to that Church's own Word or we shall never find it in this place I find again that Christ commanded St. Peter Joh. 21. 16. to feed his Sheep and his Lambs as indeed it is the Duty of all Pastors of the Church to do and both St. Peter 1 Pet 5. 2. and St. Paul Acts 20. 28. tell us as much and so much the apter am I to doubt whether the POPE be so much as a good Pastor of Christ's Sheep or no seeing he takes so little care to Feed and so much to Fleece them I am sure I read of no more but one chief Shepherd and Bishop of Souls which St. Peter tells us is Christ JESUS himself 1 Pet. 2. 25. The Apostles were all Shepherds under Him but where is this manifest Scripture to shew that St. Peter was made Head-Shepherd with Commission to Feed and Rule too not only the Sheep but the Shepherds also But especially where is the Commission given to the Bishops of ROME successively for ever to govern the whole Flock of Christ with Soveraign Authority Feed the whole I am sure he neither doth nor can Many great and wonderful things as Bellarmin tells us are said of St. Peter in the Holy Scripture and very deservedly for he was a very great and eminent Apostle But the Scripture never saith That he was a great Monarch nor that he was Bishop of ROME nor that he had a Throne or but a Chair there and least of all that this Imaginary Monarchy was to descend unto the next Bishop of ROME and to his Successors for ever and that St. Iohn who long out-lived St. Peter became thereby subject to some of those Bishops which did not well suit with the Dignity of an Apostle I read those words of St. Paul 1 Cor. 12. 21. The head cannot say to the feet I have no need of you But that the POPE is the Head and all Christians Kings as well as others the Feet I may possibly read in some such Iesuit as Bellarmin but I am sure I shall never read it in the Scripture Many more such parcels of Scripture as these they give us but after the most serious perusal of them all I profess I cannot find any thing like manifest Scripture for the Authority of the ROMAN Church And therefore it seems yet as plain to me as that Two and Three make Five that the bare Word of that Church without any kind of solid Proof is all that she hath to shew for her Authority She says great things of her self and talks sometimes of Scripture but much more of Fathers and Councils and Universal Tradition and indeed every thing that 's Venerable but when all is spell'd and put together 't is but the Oral and Practical Tradition of the present Church that is her own very confident Asseveration If we have a little Scripture for Fashion's sake we must take it as she hath taught it to speak in her own Vulgar Latin which the Council of TRENT was even then pleas'd to make the only Authentick Translation when it was confessedly very faulty and hath been since that divers times corrected And then we must take it in her own Sense too tho we know not well where we may be sure to find it Her private Doctors she will not allow us to trust for it nor indeed do we find them any better agreed about it than others are only they have for the most part either the Modesty or Cunning to refer all to the Iudgment of Mother Church could they but tell us where to find it for she is loath once for all in some publick Comment or Exposition of the Scripture to tell us what it is If we may be allow'd to hear the Testimony of the Fathers she must stand at their Elbows and prompt them what to say we must have them in her own approved Editions and if they have been at School long enough in the Vatican or some Religious House 't is probable they were reasonably well instructed in her own Language before they were allow'd to go abroad again However ere they pass the Press an Expurgatory Index can teach them either to Speak or to be Silent as she thinks most seasonable Councils may be heard but only such as have his Holiness's stamp upon them and how we can understand them any better