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Vouchers for it, such who bave been Ear and Eye Wife melles of it, ibat tbe ignorant People do it. Ibid.

C. E. And so may any one that converses with those who have been abroad; I am fure I have had it positively affirmed by such; and even here at home, I have heard of the same practice, were it proper to name Persons. And for this,

sincerely give you my word, notwithstanding the Truth of your Story, doc. comes in here again, just as pertinently as it did before. "And if your Doway Catechism, to the Queftion, Do Catbolicks pran to Images? answers, No, by no means; yet, . I presume, you do not imagine, there are none amongst you so ignorant, as not to be able to read chat Catechism, nor any who can read it, and yet have not done it. And it is well, if none but the ignoranter fort do it now, That it was not always so, but others have been required to do it formerly in this Nation, is plain from (a)



(a) Ex Rot. Claus. de Anno Regni Regis Ricardi II. 1.99. m. 18. dorf. Memorand. quod prima die Septembris Anno Regoi Regis Ricardi II. poft Conqueftum 19° Willi. Dynet, Mich. Taylour, Nich. Pouclier, & Will. Steynour de Nottingham in Cancellar. ipfius Regis personaliter conftituti, facramenta diyilim præftiterunt, sub eo qui sequitur tenore.

1 William Dynet, befor ghow worshipful Fader, & Lord-Archbishop of Yorke, and your Clergy, with my free will and full Avise do swere to God and all his Seynses, upon his boly Gospells that ifro this day forthward I fall worsfaipymages, with praying and ofering to heno in the worshipp of the Seintes that they be made after. And also I hall nevermor despyse pygremege, ne flases of holy Chirobe in no degree. And also I shali be buxom to the Lawsi.of. booly Chirche and to glow as myn Archbishop, and to :wayn other Ora dinøres, and Curates, and képe the Laws uponas smg Power and mentorn bem. And also I shall nevermor meynten, nem tetheni He defender errours, conclusions, ne techyxges of the Lollards, ne fwyche conclusions and techinges that men clepytb Lollards Doctrin. Ne I Mall ber. bookes, ne swych bokes, ne hem, or any fufpe&om diffamede of Lollardy refpeive, me compande wa michal wirtingly,

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the. Recantation of William Dynet, and some o. thers, in the cime of Richard II. in the Tower Records, who sware to God, and all his Saints, thenceforward to worship, Images, with Paping and offering to them, buco

R. C. Having told us, p. 122. that if our Religion teaches us to argue for the Deifts, it must needs be a wicked one, be backs the supposition with the Authority of a Prelate, whom it was very unbecoming to bear falfe Witness against bis Neighbour, p. 7.

C. E. So it certainly would have been. But · see how positive this worthy Prelate is in it. He does not take up a flying Story, that he had heard from I know not whom, but speaks of his, own certain knowledge, and pawns his veracity for the Truth of what he relates. (a) Thus mucb, no my knowledge, bave I seen and beard, fince my leaving your Lordship, which I thougbt very requisite to inform your Grace ; for my self would bardly have credited these things, bad not mine Eyes feien sure Evidence of the same. "A Teftimony fo express and positive, that I cannot possibly see how any Man of Can

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por defend in the mutiers, and if I know any such, I Mall withall
ste' baff that I may, do ykowe or else your ner Officers so weyter, and
of her bokes. Sua olfo I shall excite and firre 'alle iboto good
Di&rine, that I bove bindred with myn doctrine up my Pomer.
And wllo 1 shall stond 'to yhour declaration wych es ** beresy or
errour and desbereafter. And also what penance yhe will for that
I have den for megnteyning of this fals dotrine --'Thall ful-
fil it, and 1 submit me therto sup my power. And wolfo Mall
make no orber gluse of this myn och buti as the words fond, and
if it: be so that I com Agayn, op do wag ayu ebis oth or any pars
thereof, 7 yholde me here ## coupable as an beretyke, and to forfeit
all my goods * to zbe Kings will withouten any other proceffe of Lawe.
And therto I require the Notary to make of all this ## which is my
will un 'inftrument ngayns me. Ec ex abundanti idem Wills.
Dynet 'eodum die voluit & recognovit quod omnia bona &
catalla fua mobilia nobis fint foris fa&ta in cafu quo ipfe jura.
mentum pred. seu aliqua in eo juramento conceaca #1 de
cetero contravenerit ullo modo.
(*) Arsbbifhop Usher's Life and Letters, p. 612.


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dor and Ingenuity can doubt of it; whether we consider the Eminence of the Writer, and the great Credit due to him, as one that could not easily be imposed upon, nor would suffer himself to impose upon others, and to be fure not upon so dear a Friend as the good whom he wrote it, or the Agents and Emissaries that have from time to time been fent over, to play their Tricks amongst us, whereby to deceive the ignorant and unwary Populace ; such as (a). Heath and Comyns (6) Button, Hallingham, Coleman and Benson formerly, and (c) Lewis Prevost in our time.

R. C. He says, we make a great noise with the Notes of our Church, &c, and so long as we hope these may prevail, private Judgment does very well ; but when once the Prey is caught, the Business is now done, and away with

your private Judgment, p. 8. C. E. I thought you and your Friends had a greater regard for an Implicit Faith, than to complain of this Charge against you. If not, pray be so kind as to let me know, what Stapleton meant by these words (d) We are not to mind bow the Churcle proves, but what it says ; Tolet by these, (e) If a Countryman believe his Bishop propounding any Heretical Doctrine concerning the Articles, i bough it be an Error, he merits by believing ; or the Rbemifts by these, (f) Such an one, called before the Commissioners, faith enough, and defenderb bimself Suffi


(a) Foxes and Firebrands, p. 17.

And Bishop Stillingfleet's Preface to his Unreasonableness of Separation, p. 13, 14.

(6) The said Preface, po 14.
(6) The New Pretenders to Prophecy examined, p: 491.

(d) Non quomodo probet, fed quid dicat Ecclefia, animadvertendum nobis eft Princip. Fidei Do&tr. l. 4. c.9.

(e) Si rusticus circa articulos credat fuo Episcopo proponenti aliquod dogma hæreticum, meretur in credendo, licet fit error. De Injëruet. Sacerd. 1.4. c. 3.

(f) On s. Luke 12. 11.


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ciently, when be answereth, that be is a Catbolick Man, and that bis Church can give them a reafon of all the things, which they demand of him; or Ga. briel Bicl by these, (a) This is implicit Faith, where by a faithful Man believes whatsoever the Church beo lieves; it is most profitable to the Faithful : for whilf it is in the Heart, it preserves from all beretical Pravity. For which Doctrine he cires Ocbam also, and Gerfon. Or again, how are we to understand that most remarkable Saying of Cardinal Culanus to the same purpose. (b) How firm is the Building of the Cburcb, inasmuch as no one can be deceived even by wicked Bishop? If thou shalt Jay, Lord, I have obeyed this Prelate, this will be sufficient for thy Salva. tion ; for thou, by the Obedience thou payeft to the Prelate, whom the Church tolerates, canft not be deceived, even though he should command otherwise than be ought : for the Churcb presumes concerning that Sena tence, to which if thou obeyeft, great will be tby Reward. Wherefore an Obedience without Reason is a compleat and most perfe& Obedience, that is to say, when Obedience is paid without the Inquiry of Reafon, after the manner as a Beast obeys ji's Master. Buc I forbear to heap up Instances in so plain a Case, and which you yourself plead for, Part 1. p. 449. This is the known Do&rine of your Party, and

(8) Hæc et fides implicita, quâ fidelis credit quicqnid Ecclesia credit: Utiliffima est fideli: Nam fi fuerit in corde, defendit ab omni hæreticâ pravitate. In Sentent, 1. 3. Dift. 25. art. I. coroll. 4.

(b) Quam firma est ædificatio Ecclesiæ, quia nemo decipi poteft etiam per malum præsidentem. Si dixeris, Domine obedivi tibi in præposito, hoc tibi sufficiet ad falutem ; tu enim per obedientiam quam facis præpofito, quem Ecclefia tolerat, decipi nequis, etiamfi præceperit alia quam debuit : præsumit enim Ecclefia de illa fententiâ, cui fi tu obedieris, magna erit merces tua. Obedientia igitur irrationalis eft consummata obedientia & perfe&tislima, fcilicet quando obeditur finè inquisitione rationis, ficut jumentum obedit Doc mino suq. Excit. 1. 2. 6.



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they are sure to recommend it to practice, amongit such as they have got under their Power. And whether this be an Encouragement to Pripate Judgment, or a crying away with it, I may leave even to yourself to determine, the Case is so very plain.

R. Ć. You cannot deny, but you allow the use of Reason, or Private Judgment, in getting People over to believe the Scripture ; But when once the Prey is caught, the Business is done, and away with your Pric vate Judgment. Ibid.

c. E. I beg your pardon, Sir, for as we recommend Private Judgment, in getting People over to believe the Soripture : So do we no less after. wards, in order to a right Understanding of it, least otherwise they should embrace Error instead of Truth, and the Dictates of some false Teacher instead of the Word of God. Which is a very different Procedure, from the Implicit Faith recommended amongst you.

R. C. Were the Apostles only to make a right use of their Reason in finding out Chrift, and then away with their. Private fudgment ?

C. E. Do you suppose the Case parallel be. twixt our Blefred Saviour, and a grosly corrupt and erroneous part of his Disciples? Or are we any where required in Scripture, to have the same regard to the Church of Rome, whatsoever Errors it should fall into, either in Doctrine or Practice, as to our Lord himself, who could not err? Till you can make this out, though impossible, we must inevitably infist upon the Privilege of ufing our Private Fudgment, that we may not unawares mistake our way.

R. C. The Greek Church, and several others, in the Eastern part of the World, were irreconcileable Enemies to Transubstantiation, as Mr. Claude bas proved i large. Thus speaks the Vindicator. And yet



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