witnesâ—… Pope against Pope Councils against Councils some of their Fathers against others and rather then fail some against themselves new Traditions inrolled and old ones Cashiered in a word one Church against another and if â—…hat be not enough the Church of one Age against the Church of another whereas the Scripture being true and â—…nalterable and containing all things necessary to our Salvation I am secure that by believing nothing else I shall â—…elieve no falshood in matter of Faith and if I mistake the â—…rue sense of Scripture and so fall into error yet I am secured â—…rom any dangerous error because whilst I am truly endeaâ—…ouring to find the true ground of Scripture I cannot but â—…old my error without obstinacy and be ready to forsake â—…t when more probable and true sense shall appear unto me and then being assur'd that all necessary truths are plainly â—…et down in Scripture I am certain by believing the Scripture â—…o believe all necessary truth and he that does so if his life be â—…nswerable to his Faith how is it possible he should fail of Salvation And tho the Roman Church pretend to be a perfect guide of Faith and teacher of all Divine Truths yet sure that â—…itle might much better and more justly be given to the â—…cirptures as their Teacher and Master The Roman Church brags how ancient their Church is but doubtless they cannot deny but the Scripture is more ancient â—…f they will but allow the Mother to be older than the Child The Papists say their Church is a means of keeping Chriâ—…tians at unity so are also the Scriptures to those that be â—…ieve them in unity of belief in matters necessary The Papists say their Church is Catholick certainly the Scripture is more Catholick for all true Christians in the universal world do now and ever did believe the Scriptures to be the Word of God so much at least as to contain all things necessary to salvation whereas the Papists say They only are the true Church and all other Christians tho more than they give them the lye for saying so By following the Scriptures I follow that whereby the Papists prove their Churches Infallibility For were it not for Scripture what pretence could the Papists have for it or what true Notion could they receive of it So that by so dong the Papists must plainly confess That they themselves are surer of the Truth of Scripture than of their Churches Authority for we must be surer of the proof than of the thing proved or else 't is no proof So that following Scripture I follow that which must be true if the Papists Church be true for their Church allows it's truth Whereas if I follow the Roman Church I must follow that which tho the Scripture be true may be false nay more must be false if the Scripture be true because the Scipture is against it Following the Papists Church I must be a servant to my Saviour and a subject to my King only at the pleasure of the Pope and renounce my Allegiance when the Popes will is to declare him an Heretick nay I must believe Vertue Vice and Vice Vertue if he pleases for he both makes and unmakes Scripture as he thinks convenient witness the Apocripha which hath not past for Canonical but of late years in the Papistâ—… Church who interpret Scripture according to their Doctrine but will not judge their Doctrine according to Scripture for none like to weigh light Mony in true scales In short the Pope adds and lessen and interprets Divine Laws as he pleases and they must stand for Laws and be obeyed as such so that in effect he rules his people by his own Laws and his own Laws by his own Lawyers his Clergy who dare not speak nor uphold them other than just such as the Pope would have them and indeed Cardinal Richelieu gave the reason why more hold the Pope above the Councils than the Councils above the Pope Because the Pope gave Archbishopricks and Bishopricks but the Councils had none to give And tho the Papists say his Holiness cannot err yet let not the Papists forget what God says in the Scripture if not only the Pope but if angel from Heaven shall preach any thing against the Gospel of Christ let him be accursed In following the Scripture we have God's express command and no colour of any prohibition but to believe the Papish Church infallible we have no Scripture-command at all much less an express one Following the Popish Church we must believe many things not only above reason but against reason witness Transubstantiation whereas following the Scripture we shall believe Many mysteries but no impossibilities many things above our reason but nothing against it Nay we need not believe any thing which reason will not convince us we ought to believe for reason will convince any sober Christian that the Scripture is the Word of God and there 's no reason can be greater than this That God says it therefore it must be true In a word we Protestants believe that all things necessary to our salvation are evidently contain'd in Scripture what is not there evidently contained cannot be necessary to be believed and our reason is just and clear Because nothing can challenge our Belief as to salvation but what hath descended to us from our Blessed Saviour Christ Jesus by original and universal Tradition Now nothing but Scripture hath thus descended to us therefore nothing but Scripture can challenge our Belief Now the grand difference between the Papists and us concerning the Scripture is this We hold the Scripture to be the only perfect rule whereby to judge of controversies The Papists say That they acknowledge the Scuriptures to be a perfect rule only they deny that it excludes unwritten Tradition which in effect is this they say 'T is as perfect a Rule as a Writing can be only they deny it to be as perfect a Rule as a Writing may be Either they must revoke their acknowledgment or retract their contradiction of it for both cannot possibly stand together For if they will but stand to what they have granted That Scripture is as perfect a Rule of Faith as a Writing can be they must then grant it so compleat as it needs no addition and so evident that it needs no interpretation for both these properties are requisite to a perfect Rule And that a writing is capable of both these properties and perfections is most plain for he that denies it must say that something may be spoken which cannot be written for if such a compleat evident rule of Faith may be delivered by word of mouth as the Papists pretend may is and whatsoever is delivered by word of mouth may also be written then such a compleat and evident rule of Faith may also be written For the Argument is most plain Whatsoever may be spoken may be written a perfect rule of Faith has been spoken therefore a perfect
for Children and the like that 's only for such as live at distance from God and Christ only enjoying Communion with God and Christ by Faith having not received the promise But saith he Heb. 11. 39. I have passed all this I am acquainted with a condition beyond all this I live in the enjoyment of that which you only live in hope of c. And thus he spends his Portion in rioting and wantonness which great swelling words of his 2 Pet. 2. 18. make him greatly applauded and admired by men By this time you may perceive he 's on his journey well the first City he enters into is spiritual Sodom and Egypt Rev. 11. 8. where is a people fit for his Company where is a people who neither speak act nor do any thing either spiritual or temporal but as the spirit moves them as they say not that I would have any mistake me and think I am one who mock at the spirit and at man for following its motions no I own praying with the spirit and with understanding as the Apostle exhorts But finding 1 Cor. 14. 15 by sad experience that many nay the most of those that pretend so much for the spirit have no rule meaning such as lay aside the Scripture as a dead letter c. either for themselves or others whereby they be able to distinguish betwixt the motions of the spirit and the motions of the flesh but without questioning rather thinking they have no other life and so consequently no other motions in them but the spirit of God what moves them to go on indeed following only the motions of the flesh and the lusts thereof Ro. 1. 24. Amongst which people presently he is as forward as the best getting him immediately having a portion by him to purchase it a garment made of that fashion trimmed with the richest trimming that in that City is to be got That is he hath such a large capacity as that he hears no high flown opinion from the most knowing amongst them which he only looks after but immediately it is â—…is own he not minding any thing else â—…ut wholly making that his work And now being got into the fashion and arrayed with the richest and if possible excelling them He begins to keep company with the best and being a young man scorns to be base spends freely and by his good will will pay all the reckoning call for what you will That is would have all the talk being willing to appear a man able to dispute for or against all opinions answer all objections and that to the purpose too But it may be by this time Conscience may a little prick he may look back towards his Fathers house In detestation of such a thought as if he were angry with himself he replyes What have I ascended almost into Heaven and shall I now come down again Luk. 9. 62 to Walk on the Earth Have I set my hand to the plough and shall I now look back you need not wonder that he useth the Scripture or rather abuseth it for you may find it was of old the Devils wonted course when he thought he should meet with his match to come with Scripture in his mouth as when he tempted Christ As an antidote or poyson against such a thought he musters up all the failings and imperfections of thâ—… Saints and it may be he hath been aâ—… eye-witness to some and they not smalâ—… ones neither As perhaps he had formerly been a member of some Church and notwithstanding he a long time walked apart from them yet so cold and careless were they the which is an evil too common among the Saints in this our last Age with shame do I speak it in that their great duty which by God is required of them to wit to watch in love over their Bretheren and Luk 15. 4. Mat. 18. 11. with the good Shepherd missing but one sheep only leaves the ninety and nine seeking that which is lost if possible to find it telling him his faults between them two c. As that they do not so much as come once at him much less express towards him that love in performing their duty as of them in that case was required with it may be many more failings which he of late only took notice of whereby he for ever afterwards stops his Conscience from speaking any more looking either not at all on or towards them except it be as they be represented through their imperfections to his eye whereby he never afterwards speaks of them except in upbraiding of them saying they be a people who have the form of Godliness but want the power Ro. 2. 20. 2 Tim. 3. 5. and the like But to proceed Being now in his own conceit attain'd to such a height of perfection though in truth fill'd with nothing but spiritual pride he thinks he 's ready to meet the son of man at his second coming like those Malachi speaks of who say where is the God of Judgment When comes he and the like Not minding what is in the next Chapter where God answers them saying I 'le Mat. 2. last Mal. 3. 1. send the Messenger of my Covenant c. even he whom ye delight in at or lest profess so but see what follows But who shall abide his coming and who shall stand when he appears Why as if they should reply what 's the matter It s greater then you are aware of For he is like a ver 2 Refiners fire and like Fullers sope You are exceedingly mistaken about his coming not but that he will come but in the manner and end of his coming for if you did with the Apostle rightly understand the manner and end of his coming â—â—u would say what manner of persons 〈…〉 we to be we ought to be all 1 Pet. 3. 11 silver for he in his coming is like a Refiners fire not only fire but the searching of fire a fire wherein nothing will remain unconsumed but pure silver Buâ—… to return As Satan never is wanting in meanâ—… whereby to accomplish what he hatâ—… begun nor never kindled a fire but likewise will provide fuel to continue 〈…〉 with so at last this Prodigal comes tâ—… hear of one or other who are on a sudden filled with strange raptures and revelations as that the last day is at hanâ—… and they be commanded to triumph 〈…〉 forth c. After which man immediately he run crying out none but he oâ—… whom it may be he hears a thousanâ—… strange notions and novelties more which like a fresh gale of wind blowâ—… on his Sails which he hath alwayâ—… hoistered and that as he thinks for nâ—… other Haven but Heaven it self Upon which waves indeed beinâ— only his own fancy and imagination hâ—… having a long time been tossed to anâ—… fro even till his portion begins to groâ—… small his great confidence begins to faâ—… him he is put to his
the discourse it self I know in writing a Play to have Rank'd the plot in the Front of it and to make the whole design of the Prologue to be the Key to uncipher the plot of the Play though anciently in use had been now not only out of fashion but beside reason For the design of Plays aiming chiefly to please the senses they ought to be compounded and mixt with hopes and fears certainties and uncertainties expectations and delays of the event of the plot which being all so interwoven together creates the agreeableness of the Play for when once the whole plot is discovered the pleasure of the Play is ended like Hare-Hunting the sport lies not in presently taking the Hare but in following him in all his Rings and Doubles And those that love Plays and such Huntings resemble jealous men who eagerly pursue what they apprehend to overtake or as old Age which we all pray to attain but fear to approach But now I come to soar my discourse to a much higher pitch and a more Elevated Subject and to treat of the most noble part of man the Soul and of true Religion the only way to Heavenly felicity For without Holiness no man shall see the Lord. We must therefore now Madam change the Scene of sense for a spiritual one and climb where earthly nature can never follow us to the pure and high Region of Heaven which will inform us that the earlier discovering our plot of attaining Heaven will but better the play and the more speed the better success For the joys of Heaven are everlasting and admit of no increase or diminution not like the divertisements of Stage-plays or Hunting or any earthly delights which cannot last but for a season and decay in our very injoying them and must soon leave us or we them But Heavenly thoughts the more and longer we practice them the better we shall like them Heavenly joys so far exceeding all we can here leave as they are all we can ever aspire to have This we all know but few of us practice and we all love God but few love to keep his Commandments I shall therefore now Madam tell you as the Prologue to my insuing discourse that the grand Plot and whole design of it moves chiefly on these two hinges First in confirming you that the foundation of the Protestant Religion is built on God's holy Word the Scriptures which we Protestants esteem to be a perfect Rule of Faith and guide to our actions and true Touch-stone to try all matters by that relate to the good of our Souls as certainly containing in it all â—…hings necessary to our salvation The second thing I â—…hiefly design to prove is that neither the Pope or the Popish Church are infallible and these two shall make â—…p the principle stories in the little Model of this small â—…uilding The pretended infallibility of the Church of Rome is the grand perswasive Argument and lure to inâ—…ite men to it and the strongest commanding Garrison 〈…〉 all the Popes power and all other Arguments and â—…erswasions are but like the small open Villages about â—…his Garrison which must be servants to them that are â—…asters of it and if a Papist can be but once convinc'd â—…hat neither the Pope nor the Popish Church are inâ—…llible they will soon be brought to reason and our reâ—…aining differences will not be very considerable I â—…hall therefore only lightly discourse on them and shall â—…o further trouble you Madam than briefly to answer â—…hem in my own defence as I meet them or as they â—…ollow me and shall only do as the Wolf does when â—…ursued snap and bite in his own defence against all â—…pposers without altering his pace or changing his â—…oad I shall neither meddle with the Papists but as 〈…〉 meet them in the way or towards making of my way â—…o my two designed points which are as I said before â—…o prove the Scripture to be a perfect Rule of Faith and â—…uide to our actions and to answer as I go the Papists â—…ain Arguments and Objections against it Next that 't is against all Scripture and Reason that eiâ—…her the Pope or the Popish Church should be infallible which is the main design of this discourse and if I can by God's assistance make but the Papists believe reason when â—…gainst their own Church I doubt not but by this little Pigmie-discourse as very dwarfish as 't is not only to â—…inder many tottering Protestants from turning Papists â—…ut to bring some stubborn Papists to turn Protestants or â—…t least not to have such an infallible good opinion of their Church and so damnable a bad one of ours And now Madam 't is requisite that this my discourse â—…hould be ended as soon as your Patience and therefore â—…ll that I shall add either to the excusing my self or justifying Mr. Chillingworth is that thus far of this discourse being my own writing I confess deserves only my Apology and scarce your perusal but the following discourse being extracted out of Mr. Chillingworth deserves your reading but needs not any Apology And because I find the word Protestant is so badly and over-largely interpreted I shall first acquaint you that wâ—… are not to understand by the word Protestant the Doctrinâ—… of Luther or Calvin or Geneva or only the Articles oâ—… the Church of England but that wherein they all agreâ—… with perfect Harmony That the Bible is a perfect Rulâ—… of our Faith and guide to our Actions and this afteâ—… having made the most diligent and impartial search of thâ—… true way to Eternal happiness I fully believe and thaâ—… we can never find any convincing satisfaction but on thiâ—… Rock of God's word the Bible which I conceive to bâ—… the only true Religion of Protestants If the Pope were indeed what he unjustly says he is and the Papists unreasonably believe him to be an infallible guide then there needed no Bible but if the Bible be then there needs no Pope For if I were to go a Journey anâ—… had a guide that could not err what need I be taught thâ—… way and having such a guide what need I apply mâ—… self to another So that in a word let us inform ouâ—…selves the best we can and consider as much as we please 〈…〉 the more consideration we take the more confirmation we shall find that there is no other foundation foâ—… a considering Christian to build an assured dependency onâ—… than the Scriptures For I am fully assur'd that God doeâ—… not and therefore man ought not to require of anâ—… more than this to believe the Scripture to be the word 〈…〉 God to use our best indeavours to find the true sensâ—… of it and to live to our utmost according to it This I am sure in reason we ought to believe a wiser choice than if I should guide my self by the Romaâ—… Churches Authority and Infallibility when really they have nothing of certainty but their uncertainty
rule of Faith may be written If the Papists cannot see this plain Conclusion they had best desire more light to be added to the Sun. The Papists pretend their Church to be the infallible teacher of all Divine Truths and an infallible Interpreter of all obscurities in the Faith But the Papists will I hope give us leave to admire how they can pretend to Teach them in all places without writing them down that is certainly beyond the reach of their power to do as well as our belief that 't is to be done And for the Papists saying there must be a living authority beside the Scripture or else controversies cannot be ended Protestants answer Necessary controversies are and may be decided and if they be not 't is not the defect of the rule in Scripture but the default of men so that if necessary controversies be ended 't is no matter if the unnecessary be not for doubtless if God had required it he would also have provided some means to effect it but sure it does not stand with any reason it should be the Pope because he cannot be a Judge being a party indeed in civil controversies a Judge without being a party may end them but in controversies of Religion a Judge of necessity must be a concerned party and I am sure the Pope to us iâ— the chief and most concerned party being really concerned as much as his Popedom is worth Now we Protestants make the Papists this plain answer that the means of agreeing differences must necessarily be either by the appointment of God or men men sure it cannot be for then rational wise Protestants may do as well as Papists for let the Papists shew us if they can where God hath appointed that the Pope alone or any confirm'd by the Pope or that Society of Christians which adhere to him shall be the infallible Judge of Controversies we desire the Papists if they can to let us see any of those assertions plainly set down in Scripture as in all reason a thing of this nature ought to be or at least delivered with a full consent of Fathers nay let them so much as shew us where 't is in plain terms taught by any one Father in Four hundred years after our blessed Saviour Christ and if the Papists cannot do this as we believe they cannot where I pray is their either Scripture or Reason that the Pope or his Councils should obtrude themselves as Judges over us Protestants Next we would desire to know from the Papists whether they do certainly know or not the sense of those Scriptures by which they are led to the knowledge of their Church for if they do not how come they to know their Church is infallible but if they do then sure they ought to give us leave to have the same means and ability to know other plain places in Scripture which they have to know theirs for if all Scriptures be obscure how come they to know the sense of those places but if some place of it be plain why pray may not Protestants understand them as well as Papists The Papists say That the Scriptures are in themselves true and infallible yet without the direction of the Church we have no certain means to know which Translations be faithful and Canonical or what is the true meaning of Scriptures and this is the common Argument and general Belief of all Papists To which the Protestants answer That yet all these things must first be known before we can know the directions of their Church to be infallible for the Papists cannot pretend any other proof of it but only some Texts of Canonical Scripture truly interpreted therefore either they must be mistaken in thinking there is no other means to know these things but their Churches infallible direction or else we must be excluded from all means of knowing her directions to be infallible for the proof must be surer than the thing to be proved or 't is no proof And upon better consideration I am confident the Papists dare not deny but that 't is most certain Faith hath been given by other means than the Church for sure they will not say that Adam received Faith by the Church nor Abraham nor Job who received Faith by Revelation and also the Holy Apostles who received Faith by the Miracles and Preaching of our Blessed Saviour So that you see and they cannot deny but their general Doctrine is contradictory And to make it yet plainer I desire to know of the Papists if they should meet with a man that believed neither Scripture Church nor God but declares he is both ready and willing to believe them all if the Papist can shew him sufficient grounds to build his Faith upon will the Papist tell such a man there are no certain grounds how he may be converted to their Church or there are if the Papists say there are none they make Religion an uncertain thing but if they say there are then they must necessarily either argue woman-like that their Church is infallible because it is infallible or else shew there are other certain grounds besides saying the Church is infallible to prove its Infallibility The Papists demand of the Protestants If they believe the Apostles wrote all the Scriptures for if they did not how come we to call and believe them Apostolical and not the Writings of those that writ them To which we answer Though all the Scriptures were not written by the Apostles themselves yet they were all confirm'd by them and tho a Clerk writes a Statute and the King Lords and Commons confirm it in Parliament I believe they would esteem it very improper to call it the Statute of such a Clerk tho writ by him but an Act of Parliament because it was confirm'd by all their censents and becomes their Act not the Clerks The Papists desire us to tell them in what Language the Scriptures remained incorrupted and we desire them to satisfie us whether it be necessary to know it or not necessary if it be not I hope we may do well without it but if it be necessary we desire first that they will please to tell us what became of their Church for One thousand five hundred Years together all which time they must confess they had no certainty of Scripture till the time that Pope Clement the 8th set forth their approved Edition of the vulgar Translation and none sure can have the confidence to deny but that there was great variety of Copies currant in divers parts of their Church and read so which Copies might be false in some things but more than one sort of them could not possibly be true in all things And Pope Sixtus Quintus his Bible differ'd from Pope Clement his Bible in a multitude of places which makes us desire to be satisfied of the Papists whether before Pope Sixtus Quintus his time their Church had any defined Canon of Scriptures or not for if they had not
then 't is most evident that their Church was a most excellent keeper of Scripture for Fifteen hundred years together that had not all that time defin'd what was Scripture and what was not but if the Papists say they had then we demand Was that set forth by Pope Sixtus Quintus or was it set forth by Pope Clement or if by a third different from them both why do they not name him if it were that set forth by Pope Sixtus then 't is now condemn'd by Pope Clement if that of Clement 't was condemned by that of Sixtus So that error must necessarily be betwixt them let them chuse which side they please And for the Book of Maccabees I hope they will allow it defin'd Canonical before St. Gregorie's time though he would not allow it Canonical but only for the Edification of the Church We further desire to be satisfied of the Papists if the Books of Ecclesiasticus and Wisdom and the Epistle to St. James were by the holy Apostles approved Canonical or not if they were approved by the Apostles Canonical sure the Papists cannot deny but they had a sufficient difinition and authority not to question them and therefore err'd in doing so And if they were not approved Canonical by the Apostles with what impudence dare the Roman Church now approve them as Canonical and yet pretend that all their Doctrine is Apostolical And if they say these Books were not questioned they should do well to tell which Books they mean which were not always known to be Canonical but have afterwards been receiveed by the Roman Church to be such so that this Argument reaches those as well as these And further we are to consider that there is not the same reasons for the Churches absolute Infallibility as for the Apostles and Scriptures for if the Church falls into an error it may be reformed by comparing it with the Rules of the Apostles Doctrine in Scripture but if the Apostles have err'd in delivering the Doctrine of Christianity in Scripture then the Roman Church cannot be infallible For Apostles Prophets and Canonical Writers and the foundation of the Church as St. Paul says 't is built upon the foundation of Apostles and Prophets And now to conclude this part of my discourse in very few words let the Papists answer if they can but these five words All Scripture is Divinely inspired Let them shew us so much for the Roman Church and shew us if they can where 't is written in Scripture that all the decrees of the Popish Church are Divinely inspired and all our Controversies will be at an end but I believe they can never do that without another Transubstantiation-Miracle of words The Papists desire us to shew them an exact Catalogue of our fundamentals to which we answer That God may be sufficiently known to one and not sufficiently declared to another and consequently that may be fundamental and necessary to one which is not to another which variety of circumstances renders it impossible to set down an exact Catalogue of Fundamentals for God requires more of them to whom he gives more and less of those to whom he gives less more of a commander of a Kingdom than a poor simple Turnspit 'T is a plain revelation of God to us Protestants that the Sacrament of the Eucharist should be administred in both kinds 1 Cor. 11. 28. that the publick Hymns and Prayers of the Church should be in such a Language as is most for Edification 1 Cor. 14. 15 16. yet the Church of Rome not seeing this by reason of the vail would be very angry if we told them 't would prejudice their supposed Infallibility We read in St. Matthew that the Gospel was to be Preacht to all Nations and this was a truth revealed before our Saviours Ascention yet if the Church had been asked before the conversion of Cornelius they would have certainly told you it had not been necessary to teach all Nations for 't is most apparent out of Acts 11. they all believed so until St. Peter was better informed by a vision from Heaven and the conversion of Cornelius and then they turn'd quite of a differing belief and esteemed it necessary to teach all Nations and yet were still a Church The Papists are pleased to say the Protestants differ in Fundamentals which indeed appears to us very irrational For if they say We Protestants differ in Fundamentals how then can they say We are members of the same Church one with another more than they are with ours or ours with theirs and why do they object our difference more with one another than with themselves and if we do not differ in Fundamentals why do they upbraid us with Fundamental differences amongst our selves We believe the Catholick Church cannot perish yet we believe she may and did err as I prov'd just before but thus much we Protestants declare in general That we esteem it sufficient for any mans salvation to believe God's Word the Scripture and that it contains all things necessary to our salvation and that we do our utmost endeavours to find believe and follow the true sense of it and being we are sure that all that is any way necessary is there believing all that is there we are sure we believe all that is necessary And therefore 't is but reasonable to say that any private person who truly believes the Scriptures and heartily endeavours to know the Will of God and to do it is as secure nay securer from the danger of erring in Fundamentals than the Roman Church for 't is impossible any man so qualified should fall into an error that can prove damnable to him for God requires no more of any man to his salvation but only his true and best endeavours to be saved And for the Papists Sacrament of Confession which they hold is so absolute and nenessary and so much upbraid us for the want of it we answer We know no such absolute necessity of it but yet we hold we must not only confess our sins but forsake them or we shall not find mercy And we Protestants farther believe that they that confess their sins shall find mercy though they only confess them to God and not to Man And more that they who confess them both to God and Man and do not in time forsake them shall not find mercy And so for the Papists Sacrament of Repentance for Remission of sins tho we Protestants know no such yet we allow observe the same Duty but publick before the Church which was the constant practice of the primitive Church and Rhenanus himself though so great a Champion for the Papists writes That the confession then used was before the Church and that Auricular confession was not then in the World. The Papists will tell you that our Bishops have not the true power of Ordination but that has been so clearly answered and so truly proved at large by so many already as I