Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	church_n	infallibility_n	infallible_a	1,916	5	9.7312	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30330	A collection of several tracts and discourses written in the years 1678, 1679, 1680, 1681, 1682, 1683, 1684, 1685 by Gilbert Burnet ; to which are added, a letter written to Dr. Burnet, giving an account of Cardinal Pool's secret power, the history of the power treason, with a vindication of the proceedings thereupon, an impartial consideration of the five Jesuits dying speeches, who were executed for the Popish Plot, 1679.; Selections. 1685	Burnet, Gilbert, 1643-1715.	1685 (1685)	Wing B5770; ESTC R214762	83,014	140

of their Church This latter I undertake to make out from the undeniable Maximes to which all of that Communion are bound to adhere There are Two Principles which I may well call the Fundamental Principles of the Roman Church since all Opinions that are not inconsistent with them can be tollerated among them But whatever strikes at these must needs be Abominated as Destructive of that they call The Catholick Faith The one is The Authority of the Church The other is The Certainty of Tradition If then the Doctrine of Deposing Kings and by consequence Killing them for if they are justly deposed it 's as just to kill them as to kill any Usurper is such that without denying the Authority of the Church and the Certainty of Tradition it cannot be denied then all men must resolve either to acknowledg it or to renounce their Subjection to a Church that must needs believe it About the Authority of the Church Two things are to be observed that serve for clearing what I design to make out The First is That the Church in any one Age has as much Authority as ever it had or can have in any other Age For if Christs Promises together with the other Arguments they bring for the Authority of the Church be good they are alike strong at all Times and in all Ages And therefore though in writing Books of Controversies they muster up Authorities out of the former Ages because we profess we pay little esteem to the latter Ages Yet among themselves all Ages are alike and the Decrees of them are of equal authority Secondly The Authority of the Church is as little to be disputed in moral matters that fall under practice as in Articles of Faith that only fall under Speculation and in a word The Church must be the Infallible Expounder of the Ten Commandments as well as of the Creed All the Arguments from Christs Promises from the hazard of trusting to our private Reasonings and the Necessity of Submitting to a publick Judg are by so much the more concluding in Practical matters as it is of more Importance That Men think aright in Practical than in Speculative Opinions If then there arises a Question about a Moral matter or the Exposition of any of the Commandments The only certain Decision must be expected from the Church For instance a Question arises about Images Whether it is lawful to use them in the Worship of God upon the seeming Opposition which the worship of them has to the 2d Commandment Since the Church has once Determin'd that it may be lawfully used it is Heresie to deny it on this pretence that we fancy it is contrary to one of the Commandments So if a Controversie arise upon the Fifth Commandment How far a King is to be acknowledged if the Church has determined the Limits of that it is Heresie to carry it further If also another Question arise how much the Sixth Commandment obliges It must be carried so far and no further than the Determination of the Church allows I confess by the Doctrine of that Church even a General Council may err in a point in which any matter of Fact is included Because they may be deceived by a false Information But in a General Rule about Morality and the Extent of any of the Ten Commandments The Decision of the Church must either be certain and for ever Obligatory or the whole Doctrine of the Infallibility of the Church falls to the ground Concerning the Certainty of Tradition the general Opinion of that party is That Tradition is an Infallible Conveyance of Divine Truth and that whatever any Age of the Church delivers to another as derived from Christ and his Apostles must be received with the same Veneration and Obedience that we pay to the Holy Scriptures And for the ways of distinguishing a Tradition of the Church from any Imposture or Novelty There be four of them The first That is the most doubtful is That the greatest and most esteemed Doctors in any Age deliver as a Divine Truth Nor is it necessary that they formally say This is a Tradition but if many of them mention an Opinion and declare their own assent to it this passes as a sufficient proof of the Tradition of any Age of the Church So in all points of Controversie between them and us the greatest part of their Writers some few later and suspected ones only excepted think they have sufficiently justified their Church when they bring Testimonies out of any of the Writings of the Fathers that seem to favour their Opinion and will call it unreasonable for us to reject these because they only deliver their own opinion and do not call it the Tradition of the Church but conclude That many Writers in any age asserting an Opinion it may well be looked on as the Tradition of that Age. But because this is more liable to exception there is another way that is more infallible to judg of Tradition and that is by the conveyance of the See of Rome which they judg the chief Depository of the Faith and for which they fansie they have so many proofs from the high things some of the Fathers have said about the dignity of that See Now if these conclude any thing it must follow That whatever has been delivered in any Age by a Pope as conveyed down from Christ or his Apostles must either be so indeed or the See of Rome is not a faithful Transmitter of Tradition But there is yet a more certain way of judging of Tradition by what the chief Pastors of the Church have delivered when assembled in a general Council This being the Supreme Tribunal in the Church there can lie no appeal from it Nor can the Doctrines delivered or approved by it be questioned For instance If it were under debate How the Tradition about Transubstantiation can be made out in the Thirteenth Century it is needless to seek any other evidence than That one Almerick is condemned for denying it and in Opposition to that it was formally established in a general Council This is as much as can be had and he were very unreasonable that were not satisfied with it So if it be asked How can the Tradition of the Doctrine of Deposing Kings and giving away their Dominions in the same Century be proved The Answer is plain That same very Council decreed it Upon which a great Prince was deposed and his Dominions were given to another These are the Common Standards by which Traditions are Examined But to these a new one has been lately added which is indeed a much shorter and nearer way And that is whatever the Church holds in any one age as a Material point of Religion she must have received it from the former age and that age from the former and so it climbs upwards till the days of the Apostles If this be a certain Track of Tradition by which we may infallibly trace it Then for instance If

think them the fittest to express their Notions Secondly They were divided into two famous Schools among whom there were great heats the Scotists and Thomists So that if either of these had asserted any thing that was not the received Doctrine of the Age they lived in the other Party had such Emulation against them that they would not have failed to have laid them open as they did in the matter of the Immaculate Conception of the B. Virgin Whereas the Fathers writing only against Hereticks or other Enemies to Christianity they might have mistaken somethings without so publick a discovery as was likely to happen among the Schoolmen 3dly The Schoolmen wrote on purpose to deliver the Doctrine of the Age in which they lived to those who were to succeed them Their Books being generally the Divinity Lectures they read either in Colledges or Religious Houses to their Scholars whereas the Fathers wrote upon Emergent Occasions either Letters or Treatises to private Persons regarding more the present than the succeeding Age. In which we cannot expect that exactness that is to be looked for in a Publick Lecture Upon all which I assume That allowing the Church to have the same Authority in all Ages the Schoolmen are more competent Witnesses of the Tradition of the Church in their Ages than the Fathers were in theirs By the second Rule for judging of Traditions from the Conveyance of the See of Rome it does undeniably follow That the Popes from Gregory the Sevenths time downward were as sure Depositories of the Traditions of the Church as were the Popes from Gregory the First his time upward They were both alike Christ's Vicars and St. Peters Successors So that all the high words that the Fathers bestow on the See of Rome were either Complements in which they are not wanting or were said because of the worth of the Bishops whom they had known in that See But if they be to be understood in that sence in which the Writers of Controversy obtrude them on us then it will follow manifestly that as to the Conveyance of Tradition P. Gregory the 7th is as much to be believed when he says any thing in the Name of St. Peter or of Christ as any of the Popes are For in the Preamble of Bulls and Breeves the Reasons are given of what follows which are most commonly vouched from Apostolical Authority and Tradition So let the Pope be ever so ignorant or so corrupt in his Manners what he asserts to be Apostolical Tradition must be either received as such or the authority of that See is overthrown therefore they must either cease to press us any more with tht Authority of the See of Rome or acknowledg that all the Popes Declarations which they make about Traditions are to be received It is an Answer to be made use of only to ignorant Persons to say These Depositions were the Deeds of some Popes who might be ill Men and the Church is not concerned to justify them I confess whether this or that Deposition was justly or lawfully made is a personal thing in which only the Pope who decreed it is concerned But if he declares in the Preamble that the Power of deposing upon those reasons is grounded on an Apostolical Tradition then the See is concerned in it for either he declares true or false if the former then that Power of deposing comes from Apostolical Tradition if they acknowledge he declares false then we are not any more to be urged with the Authority of that See as the certain Depository of the Traditions of the Church By the third Mark to judge of the Tradition of any age from the Decision of a General Council it appears that the Decisions of the fourth Council of Lateran are as Obligatory as the Decrees of the first Council of Nice the Church having the same power in all Ages If it be said it was only a Council of the Western Church the like may be objected against the first General Council which were generally made up of Eastern Bishops and very few of the Western Bishops sat in them And if we esteem a Council General because it was received by the Church then the whole Church of Rome having received that Council it must be acknowledged to be General as much as any ever was But to this others answer That a Council is only Infallible when a thing is decreed by it according to the Tradition of the Church If this be true the whole Controversie between the Roman Church and us about the authority of Councils is decided on our Side For if a Council has only authority to declare Traditions then it is free for every Person to examine whether this Declaration be according to truth or not And if it be found that it is not so they may lawfully reject such Decisions For instance in the second Council of Nice the worship of Images was established upon a mock-shew of Tradition and yet all the World knows there were no Images allowed in the Church the first four Ages after Christ and even in the sixth Age P. Gregory declared That though they might be in the Church yet they ought not to be worshipped Nor was there any contest about it before the eighth Century This being thus examined and found to be True then according to the foregoing Answer that Decision was of no force though made by the second Council of Nice In a word if this Maxime be true That Councils are only to be submitted to when they decree according to Apostolical Tradition then they have no Authority in themselves and their decisions can have no more force than this That it may seem probable that they were not mistaken and in an Ignorant Age even this probability will vanish to nothing No Body will reject the Decision of a Council when the Decrees are just and right But if i●… be upon that score alone that they are to be submitted to then none are bound by them before they have examined them And if upon a Search it appear they decreed against Tradition then their Decrees are to be rejected So it is apparent this Answer does plainly according to their Principles lay the foundation of all Heresie since it gives every Man a right to question the Decrees of a General Council Besides How can those Persons be assured that the fourth Council of Lateran did not decree according to Tradition The Acts of that Council are lost so we cannot know upon what reasons they made their Decrees And it cannot be said that because there is no mention made of any Tradition in the Decree that therefore they considered none It is seldom found that the reasons of any Decree are put with it But we may reasonably enough believe that they followed the Method in this Council that had been used in some former ones particularly in the second Council of Nice which was this a Writing was read penned perhaps by the Pope or a Patriarch in which

said upon that Head than for any of the rest They pretend the Popes set up first the Empire of the West Then gave the Princes of Germany the Right of choosing the Emperor and does still give the Imperial Crown upon the Emperors Swearing an Oath of Homage to them according to the verse under that Insolent Picture set up by Pope Innocent the 2d In the Lateram of the Emperor lying prostrate at his feet and receiving the Crown from him Post homo fit Papae sumit quo dante Coronam But all these Surrenders were made use of only to strengthen the great pretention they had of being Christs Vicars and St. Peters Successours which from the end of the 11th Century till the beginning of the 16th for above 4 Ages together was as Authoritatively asserted by Popes as positively taught by Divines and as tamely received by the whole Church Emperors and Kings not presuming to contradict it as any other Article of Faith And for proofs of this we need appeal to no other witnesses than those 3. great Cardinals Baronius Bellarmin and Perron who may be presumed to have understood the Doctrine of their own Church better than any body else The First of those through his whole work strains his Industry to discover as many Instances as he can of it and never parts with any without expressing the particular satisfaction he had in so pleasant a Discovery I shall only set down what he says on the two 1st occasions that he met with When he takes notice of Gregory the Great 's priviledges formerly mentioned he adds You see Reader That the Popes can make Laws to which if Kings themselves do not yield Obedience they shall lose their Kingdoms Upon the first Deposition made by Gregory the 3d. He adds The Faithful in the West being awakened by this Thunder do immediately fall from the Obedience to Leo adhering to this Apostolical Pope So this Gregory left a worthy Precedent to Posterity that Heretical Princes be not suffered to reign in the Church of Christ if having been often admonished they continue to persist obstinately in their Errors Such strains as these do so often occur afterwards that they can scarce be reckoned It is well known what advice he gave P. Paul the 5th in the quarrel with the Venetians applying the voice to St. Peter Arise and Kill to the case in hand and that with his Insolent Paraenesis to that Republick are clear Evidences of his sence in this matter What Bellarmin taught more shortly and obscur●…ly in his Controversies was afterwards made more plain both by his Writings about the Translation of the Roman Empire upon the Interdict of Venice and against King Iimes and William Barklay And Cardinal Perrons Eloquent speech against the Bill put in by the Third Estate of France for Condemning those pretensions of a Deposing Power shews us not only his own sense but the sense of the whole Clergy of France in whose name he delivered it He calls the Contrary Opinion a Doctrine that breeds Schisms a Gate that leads unto all Heresie and so detestable that he and his Fellow B●…shops will choose to burn at a Stake rather than consent to it He affirming That all the parts of the Catholick Church and of the Church of France in particular and all the Schools of Divinity till the coming of Calvin held the affi●…mative and says That no where in France since the Divinity Schools w●…re set up can they find any one Doctor Divine or Lawyer any Decree Council or Sentence of Parliament or any one Magistrate Ecclesiastick or Politick who had held that in case of Heresie or Idolatry Subjects might not be absolved from their Oaths of Fidelity to their Princes It is true at first he spake more modestly and pretended the thing was problematical and so was not fit matter for an Oath but when that modester Strain tho it tended all to depress the Regal and exalt the Papal Power had so far prevailed with the King that he ordered the matter to be laid aside and not to be further insisted on They were not satisfied with this but made a new Address in the Name of the Clergy and the Cardinal spake now in a higher tone asserting formally the Popes indirect Power in Temporal●… and that all who maintained the contrary were Schismaticks and Hereticks even those of the Parliament it self and did plainly threaten the King That if he did not raze all the Proceedings out of the Register the Clergy would leave the Assembly and Excommunicate all who denied the Popes Power of Deposing And if the King would not suffer them to execu●…e these Censures they would proceed upon their hazard tho they were to suffer Martyrdom for it For which zeal they received a Brave from the Pope giving them his solemn Thanks for what they had done desiring them to persevere in the same mind So we have in this ●…stance not only Cardinal Perrons own mind but the s●…nse of the whole Clergy of France I do not think it necessary to enquire further into the opinion of later Writers tho it were easie to shew that to 〈◊〉 day both the Court of Rome the whole Order of the Jesuites the Writers both of Controversies and Cases of Conscience and the Expositors of Scripture do as oft as occasion offers assert the power of Deposing Kings to be still in the See of Rome And tho some few Writers of that Religion since Barkelay and Widdrington's time both of the English and Irish Nation have adventured to deny this power théy have been censured for it and branded with Heresy This has been so notorious in the matter of the Irish Remonstrance that I need say no more of it But whether the Writers of this Age allow it or not they are bound according to their Doctrine about Tradition to acknowledg it since two of the Characters of Tradition are found to agree to it For it has been delivered in several Ages of the Church as true Catholick Doctrine by all the publick Doctors in these times so that either This is a Tradition of the Church or That is not a true mark of Tradition nor is it a certain conveyance of Truth if we may be thus deceived in a clear Tradition for four Ages successively It does also appear that if the See of Rome be a faithful Depositary and Transmitter of Church Traditions this must be one since it is delivered to the world by so many Popes in the names of St. Peter and St. Paul and founded on the Power of the Keys and of Binding and Loosing granted to St. Peter But I shall next shew how the third mark of Tradition the Authority of General Councils agrees to this Doctrine When this Doctrine had been so well spread over Europe then the Popes found it was safe to trust it to the judgment of such an Assembly as they esteemed a General Council And they proceeded in this matter after

wherever they find it And therefore in the first place their minds must be disingaged from these unjust prejudices that they conceive of our Religion and such just prejudices must be offered them against the Romish Religion as may at least beget in them some jealousies concerning it by which they may be brought so far as to think the matter suspicious If then there be such reasons offered them for susspecting foul dealing from their Priests and Church as would make them suspect an Attorney Physician or any other person with whom they were to deal they will be prepared to hear reason which is all that we desire and upon this Head these following Considerations may be laid before them 1. All people that pretend to great Power and Dominion over our consciences are justly to be suspected If any man designed to make himself Master of any of our other Liberties we would examine his Title and suspect all his other motions when we see they tend to subject us to him Therefore a Church that designs to keep all her Votaries under an absolute obedience is justly to be suspected and our Church that pretends to no such power is more likely to deal fairly 2. A Church that designs to keep her Members in ignorance is more to be suspected than a Church that brings every thing to a fair Trial. A Church that denies the use of the Scriptures in a known tongue except to a few and wraps up their Worship in a Language that is not understood is reasonably to be suspected more than a Church that gives the free use of the Scriptures to all persons and worships God in a Language which the people understand 3. A Church whose Opinions tend to engross the Riches of the world to its Officers is more to be suspected than a Church that pretends to nothing but a competent maintenance of the several Officers in it The Redeeming Souls out of Purgatory and the Enriching the Shrines or Reliques of Saints Pardons Jubilees and many more Tenets of the Church of Rome are so calculated for enriching their Societies that every cautious man must needs suspect some design in it which he cannot charge on a Church that has none of these Arts to get money 4. A Church that has carried on its Designs by the most dishonest methods possible the forging of Writings and Deeds of Miracles Visions Prophesies and other things of that Nature is more justly to be suspected than a Church that cannot be charged with any such practices The Forging so many Epistles for the Popes of the first Ages which are now by themselves confest to be Spurious with many other Forgeries were the Engines by which the Papal Power was chiefly advanced The Legends and Extravagant Fables of which they are now ashamed were the chief Motives of Devotion for many Ages And by these Saints and Images were so much magnified and Monasteries so enriched A Noted Liar after a Discovery is no more to be trusted 5. Any that considers the present State of Rome the manner of Electing Popes the Practices of that Court and the Maximes they move by must see that every thing there is secular corrupt and at best directed by rules of Policy But to fansie the Holy Ghost can come upon any Election so managed as their own Books shew that is is the most unreasonable thing that can be devised Therefore a Church that neither pretends so high nor can be charged with such proceedings is more likely to be the true Church 6. A Church that teaches Cruelty against poor Innocent people that differ in opinion and sets on Plots Conspiracies and Rebellion against Princes that are judged Hereticks is more likely to be corrupted than a Church that is so merciful as to condemn all capital proceedings for difference of Opinion and teaches an absolute Submission to the Soveraign Power even when it persecutes and oppresses them 7. A Church that is false to her own Principles is not so likely to Instruct her members aright as a Church that is in all things consistent to her self The great Foundation of their Doctrine is That there must be a speaking Judg to decide all Controversies Now they have no such Judg for it is not of Faith that the Pope is this Judg or is Infallible And for a general Council they have had none these 112. years nor are they like to see another in hast So they have no Speaking Infallible Judg among them And thus they deceive people by a false Pretence whereas we appeal to nothing but what we really have among us which are the Scriptures 8. A Church that appeals to Marks which are not possible to be searcht out is more likely to mislead people than a Church that pretends to nothing but what can be certainly proved The great thing they appeal to is the Constant Succession of the Bishops of Rome and their other Pastors This cannot be known no not by a probable conjecture But there are on the contrary as great grounds for History to deny it in the See of Rome as in any other Ancient See whatsoever but though they have it both the Greek Church and our Church has it likewise These are such plain things and the Truth of them is so notoriously known that I should ask any of that Communion whether upon the like reasons he would not be Jealous of any person or sort of persons whatsoever And if these grounds of jealousie would work in other matters it is much more reasonable that they should take place in matters of Religion In which as an Error is of far greater Importance So Impostors in all Ages have studied to make gain by Religion Therefore it is most just upon these violent presumptions to look about us and take care we be not cheated But before I would descend to particulars there is one General prejudice that works most universally on weaker minds to be removed which is that the true Church cannot Erre If then it be made appear unanswerably that the true Church may Erre and that in a most weighty Point all these Arguments fall to the ground That the Church of the Iews in our Saviours days was the true Church cannot be denied for our Saviour owned it to be such He joyned with them in their worship He sent the Lepers to the Priest He commanded them to hear the Doctors that sate in Moses Chair and himself acknowledged the High Priest This is sufficient to prove that it was the true Church and yet this Church erred in a most Important point whether Jesus Christ was the true Messias in whom the Prophecies were fulfilled or not they Judged falsly The High Priests with all the Sanhedrim declared him a Blasphemer and condemned him guilty of Death Here the true Church expounds the Scriptures falsly and erred in the Foundation of Religion And it is well known that the chief arguments which they of the Romish party bring to prove that a Church cannot

at Rome and they fear no Censure any where else From this so many abuses have crept in and the Canonists have found out so many devices to make them Legal that there is no hope of Reforming these at Rome The whole State of Cardinals is one great Corruption who from being Originally the Parish Priests of Rome and so under all Bishops have raised themselves so high that they do now trample on the whole Order and pretend to an Equality with Princes The giving Benefices to Children the unlimitted Plurality of Benefices in one Person the Comendam's the reserved Pensions with many other such like are gross as well as late Corruptions And no wonder if all men despair of Reforming the Court of Rome when these abuses are become necessary to it by which the greatness of the Cardinals and the other Officers or Ministers there is kept up I need not mention the gross Simony of that Court where all the world knows every thing may be had for money The Popes themselves are often Chosen by these Arts and if their own Rules be true such Elections with every thing that follows on them are void The Infinite Swarmes of the Inferiour Clergy do plainly drive a Simoniacal Trade by the Masses they say for Departed Souls for Money And for Publick Pennance they have Universally let it fall in stead whereof private Pennance is now in use And if their own Writers say true this is made an Engine to serve other ends when by enjoyning slight and easie Pennances they draw the People after them upon which the Jesuites have been loudly accused these Forty Years last past In Sum all the Corruptions or rather defects that are in the Government of our Church are only such as they brought in and have not met yet with such effectual remedies as must cure the Church of these inveterate Distempers their ill Conduct did cast her into If any of that Party will review these Particulars and so far trust their own Reasons as to judge according to the plainest Evidence they cannot resist the conviction that they must needs meet with when they see the simplicity of our Faith the Morality of our Doctrine the Purity of our Worship and our Primitive Government and compare it with their vast Superfetation of Articles of Faith the Immorality of their Rules of living the Superstition if not Idolatry of their Worship and the most extravagant Innovations in Government that are in the Church of Rome And indeed these things are so clear that few could resist the force of so much plain truth if it were not for some prejudices with which they are so fettered that they cannot examine matters with that freedom of mind that is necessary Therefore much care must be taken to clear these in the most familiar and demonstrative manner that is possible They may be reduced to these Five chief Ones First That the true Church cannot Err. Secondly That out of the true Church there is no salvation Thirdly That the case of the Church of Rome is much safer than ours is since the Church of England acknowledges a possibility of salvation in the Church of Rome which they on the other hand deny to the Church of England Fourthly That unless there be a Supreme Judg set up we can be sure of nothing in Religion but must fall into many Factions and Parties And Fiftly That the Reformation was but a Novelty begun in the former Age and carried on in this Nation out of an ill design and managed with much Sacriledge The First of these seemed necessary to be cleared in the beginning of this Discourse and I am deceived if it was not done convincingly And for the Second we agree to it That out of the true Church there is no S●…lvation But then the Question comes What makes one a Member of the true Church The Scriptures call the Church the Body of Christ of which he is the Head So then whoever are joined to Christ according to the Gospel must be within the true Church But the deceit that lies hid under this is That from hence they fancy that the Unity of the Church does consist in an outward Communion with the See of Rome And upon that they calculate that there must be an Unity in the Body of the Church And that cannot be except all be joined to the See of Rome Now we grant there is but one Church but this Unity consists not in an Outward Communion though that is much to be desired but consists in an Unity of Belief about the essentials of Christianity There is nothing more evident than that even according to their own Principles other Churches are not bound upon the hazard of Damnation to hold Communion with the See of Rome for it is not an Article of Faith nor certain according to their own Doctrine That the Pope is Infallible And except that were certain we cannot be obliged to hold Communion under such a Sanction with that See For if it be possible that a Pope may become an Heretick or Schismatick which many of them confess and all agree that the contrary is not of Faith then other Churches are not in that case obliged to hold Communion with that See If therefore the possibility of Error in that See be acknowledged then holding Communion with it cannot be the measure of the Unity of the Church So we bring it to this Issue It is not Heresie to say The Pope may Err Therefore this is no just prejudice against our Church because we have departed from Communion with him when he imposed his Errors on us So all the high things they boast of that See come to nothing except they say This Proposition is of Faith That the Pope is Infallible And for these Meetings that they call General Councils they were at best but the Councils of the Western Patriarchate artificially packt and managed with much Art as appears even from Cardinal Pallavicini's History of the Council of Trent For the Third Prejudice It is the most disingenuous thing that can be Because our Church is charitable and modest in her Censures and theirs is uncharitable and cruel in her Judgments therefore to conclude That Communion with them is safer than with us If confidence and Presumption Noise and Arrogance are the marks to judge a Church by we must yield to them in these but if Truth and Peace Charity and holy Doctrines be the better Standards then we are as sure that our Communion is much safer Let this Rule be applied to the other concerns of human life and it will appear how ridiculous an abuse it is to take measures from so false a Standard If a man were sick the Question comes Whether he shall use an approved Physitian or a Montebanks On the one hand the Montebank says He will certainly cure him and the Doctors will undoubtedly kill him On the other hand the Doctor modestly says he will undertake nothing but will do the best