^'u 
 
 ;-^' 
 
 i^^OMOf 
 
 *i 
 
 *' 
 
sec 
 
 if92 
 
 ^ 
 
i-v.l.. 
 
 //4i — 
 
 S   f   AT   t  D> 
 
 Between  the 
 
 Churgh  of  ROME 
 
 AND    THE 
 
 CauRCH    of   ENGLAND. 
 
 m 
 
 Wherein  is  Shewed, 
 
 That  the  Douhr.  and  the  Danger  is  in  the 
 Former,  and  the  Certainty  and  Safety 
 in  the  Latter  Cojumnnion,^ 
 
 For  their  Rock  ts  not  as  our  Rocky  zvQn  our 
 Enemies  tbemfehes  being  Judges.  Deuc. 
 xxxii.    31. 
 
 %\)t  $ilt\}  <l5DitlOU, 
 
 /    LONDON, 
 Printe.d  for  George  Strahan  at    the   GrAJen 
 Bail   over-againft'    the    Royal    Exchange, 
 CoriihilL     1714. 
 
CONTENTS' 
 
 I.  "I  ERUSALEM  the  Mother  Chunk   page  2 
 J      2.  Of  the  Supremacy  of  St,  Peter.         5 
 
 3  Of  the  Unity  <?/r&^  Church.  lO 
 
 4.  Ofl^ew  Articles  <?/ Faith,   and  of  the  SdL- 
 
 craments.  17 
 
 5.  iWi?r<f  Divjfwns  in  the  Church  of  Rome  than 
 
 among  Us.  18 
 
 6»  T/?<?  Communion  of  Rome  tfc<?  Z^*^  /?^rf  (t/* 
 r/:?<?  Catho]ick  Church*  19 
 
 7.  0/ General  Councils.   And  how  the  Church 
 
 of  Roin«  (T^w^  to  be  called^  firfl  the  La- 
 tin.andthen  the  C^tholick  Church*     2 1 
 
 8.  Tib^  Infallibility  of  General  Councils.        25 
 
 9.  Of  the  Promifes  ^/Infallibility,  &c.  made 
 
 to  the  Church.  26 
 
 10.  Of  r/:?^  Infallibility  ^/ri?^  Apoftles,        32 
 
 I I.  0/ Miracles  ^w^  rfc^  Legends.  33 
 
 12.  T/^tf  Circle  ^/Church  ^«^ Scriptures.    35 
 Of  God's  being  obliged  to  give  us  an  In- 
 fallible Guide.  ^6 
 
 13.  Nofiefaved  but  by  Chrift;  38 
 2V^  jf/:?i J  condemns  not  the  Heathen.  Ibid. 
 Our  Advantage  over  them.  391 
 Oftke  Jews  and  Samaritans.  40 
 The  Jews  had  a  flronger  Plea  than  the 
 
 Church  of  Rome*  43 
 
 Tloe^^reat  Ddt&ion  foretold.  43 
 
 TheCh.ofthe  Jem  rejeBed  their  Mefliah.  45 
 
 A  3  Chrift 
 
CONTENTS, 
 
 ChxW:Tz^s  not  th    Church.  ,  4.5 
 
 14,- jQ/' Private  Judgment,  and  r/:?^  Myfteries 
 
 •^  K...     of  Faith.  46 
 
 1%.  Of  the  Dem.  48 
 
 >6.  0/ Authority  anJ  Evidence.  49 
 
 0/  falfe  Gofpels,  &c.  5 1 
 
 Of  varioiis  LeEiioiis  andTranJiations.     54 
 
 Of  the  French  Tranflations.  55 
 
 17.  A^^  Security  to  the    People  in  the  Infal- 
 
 libility of  the  Church.  .    59 
 
 18.  Of  a  Living  Infallible  Judge*     And  the 
 
 Church  being  reduced  to  one  Laick,  a 
 
 'Woman,  or  an  Infant  60 
 
 i'^;  Of  the  Depofing  Fower.  66 
 
 20.  Particularly  in  France.  6() 
 
 Oath  of  the  Bidiops  to  the  Pope.  74 
 
 The  Bulla  in  Coena.  75 
 
 The  Coronation  of  the  Pope.  ib. 
 
 Canonisation  of  Pius  V.  ib. 
 
 2ii-  77:?^  Confederacy  to  flop  the  Reformation 
 
 In  France  78 
 
 Of  the  Church  and  Court  ^/Rome*         8t 
 
 Of  the  PopeV  Supremacy.  82 
 
 22.  0/  Excommunication.  83 
 ?r/:?d?  is  Judge  ^-  Makes  the  Pope  Abfolute.  84 
 ^<^/?  <9/Yi^^  Roman  Catholicks,  and  all  their 
 
 Kings  ^r^ Excommunicated  bj  theVoi^t 
 
 S5 
 
 23.  1^0  outward  Infallible  Judge,  .  87 
 ^^^^  Chrift  not  known  to  the  Church.  88 
 Whyfo  few  believed  oil  Him  at  firji,  89 
 An  Infallible  Guide    no  Security^'   unlefs 
 
 %ve  were  Infallible  too,  90 
 
 Hoi^ 
 
CONTENTS. 
 
 How  r/&^  Angels,  and  Adam,  and  tbs 
 Seven  Chu rches  fell,  ib. 
 
 The  Infallibility  .  the,Jikelie(l  means  to. 
 bring  on  the  General  Defediop.         91 
 
 The  Infallibility  not  to  be  found.  Tour 
 different  Schemes  of  it,  92 
 
 2 4.  The  "State  of  the  Creation.  9  5 
 •  .Reafon  our  Guide,  with  all  itsfailiiJgs.    97 
 
 25.  Rome     the    Damning    Church;  yet    the 
 
 Learned  among  them  allow  the   Salva- 
 bility  of  Proteltants.  9^ 
 
 The  Tefiimgny  of  Qiteen  Mary  ^/Scot- 
 land.    And  a f  King  James  //.  1 00 
 
 26.  The.  Roman  Catholicks  of  England  hpt 
 
 Communion  with  Us  after  the  Refor- 
 mation, "^^u 
 The  Pope  made  the  Breach  ofCommmion.  ih; 
 ■27.  Of  the  Words  Papift  ^/^^.  Roman  Catholick- 
 
 105 
 
 No   Church  was  ever  Catholick,    in  the 
 
 Senfe  of  the  Church  a/ Rome.  103 
 
 Let  her  tellwhichivas  the  Cathoiick  Church 
 
 before  Rome  wa6  Chriftian  >  ib. 
 
 28.  How  the  Church  of  Rome  came  hy  her 
 
 Greatnefs,  ^  ^4 
 
 The  Government  of  the   Church  fram  the 
 
 Beginning,  J^'> 
 
 '      The  Defperaten^s  of  fome  who  would  be 
 
 Reconciled  to   Rome.  108 
 
 29.  France  pll  in  the  Dreggs  of  Popery  a^ 
 
 to  Doftrine  and  Worlhip.  io^^ 
 
 30.  Of   Confeffion.     Opus    Operatum,    and 
 Means  af  Grace.  ibi^. 
 
 A  :>  T/;^ 
 
CONTENTS. 
 
 ■       The    many    Confecrations    of  Means    of 
 f  Craice  injhe  Church  of  Rorae.        1 1 1 
 
 Oz/r^Rites,  and  C^vtmonics^&c,  k^  Means 
 
 pfGv2iCQ.  112 
 
 31,  Invocation  ^/Saints,  &c.  113 
 
 52.  The    Heathen  worjhipped  the  true    God, 
 
 with  Inferior   Gods,    as  Minifters  of 
 His  Kingdom,  .  1 1 7 
 
 Snppofitious  Ctemons  and  Saints.         125 
 
 53.  The  Worjhip  of  the  Virgin   Mary.      And 
 
 of  the  Index  Expurgatorius.  127 
 
 34.  0/Reliques.  132 
 
 35.  Images  of  the  Saints.  1.33 
 The  Honour  r^e  pay  to  the  Saints.  134 
 
 36.  Images  of  God.  136 
 57.  Trans- fubftantiation.    Wherein  of  Impli- 
 cit Faith.                                          141 
 
 38.  ihe  Crofs  worf sipped  with  Latria.      And 
 
 rfc^  Images  ^/  Ch rift.  160 
 
 §9.  t/?^  PraDputium  ^/ Chrift*     And  parcels  of 
 
 his  Blood.  162 
 
 4c.  Taking   the  Cup  from  the  Laity.      And 
 
 Md^xxhzt  from  the  Clergy.  166 
 
 41.  Purgatory.  J'^M'/zw  ^/Tradition.  Supers- 
 
 rogation.      Of  Prayers  for  the  Dead. 
 
 ^?W /;i  ^w  Unknown  Tongue.  179 
 
 CONCLUSION. 
 Of  the  Church  dndl^r  Unity,  &c.     192 
 
 h 
 
CO 
 
 ^ 
 
 L. —  ■     ,v  '    '" 
 
 A 
 
 CONVERSATION 
 
 Betwi^Ct  an 
 Bn^i^  Boman  Catholick  Nobleman^ 
 
 AND    A 
 
 GENTLEMAN 
 
 His  FRIEND  of  the 
 
 Church   of  ENGLAND. 
 
 Lord.  TT  is  hard  that  by  your  late  Aft  of 
 
 I    Parliament  I  muft  either  lofe  my 
 
 •*•  Eftate  or  change  my  Religion. 
 
 Gentleman.  I  think  your  LordOjip  ought  not 
 
 to  lofe  your  Eftate,  till  you  have  firft  conli- 
 
 dered  how  far  your  Confcience  will  allow  you 
 
 to  Conform  to  what  is  required  of  you. 
 
 A  4  i"  If 
 
L.  If  I  thought  I  could  fave  my  Soul  in  the 
 Church  of  Englaful^    I  would  think  my  felf 
 obliged  to  preferve  my  Right  and  Pofterity. 
 "'^:~Fray,   My  Lord,  what  is  there  in  the 
 Communion  of  the  Church  of  Engla?jcl  fhould 
 make  you  think  your  Soul  in  any  Danger? 
 Would  there  be  any  Hazard  of  your  Soul  if 
 there  were  no  Invocation  of  Saints   that  are 
 De^  .ill  the.  Publick  Offices  of  the  Church : 
 NoPidures  or  Images  of  G^^  to  be  feen  there  : 
 No  Elevation  of  the  H^?,  which  was  but  of 
 late   Years  brought  into  the  Church  :    No. 
 Prayers  for  Souls  out  of  Purgatory  :    If  the 
 Publick  F^/^'^r J  were  in  the  vulgar  Tongue :  And 
 if  the  Sacrame7it  were  given  in  htb  Kinds  ^ 
 For  thefe  are  all  the  differences  you.  will  find 
 betwixt  your  Publick  Offices  and  ours. 
 [.vX.  But  I  &uft  keep  in  the  Communion  of 
 {[le  Churchy   elfe  I  think  I  cannot  fave  ray 
 Soul. 
 
 G.  Your  Lordfhip  means  in  the  Commu- 
 nion of  the  Church  of  Ro?ne, 
 
 {i)  L.  Yes,  for  flie  is  the  Mother  Churchy 
 :^nd  Center  of  tJnity  to  all  other  Churches, 
 infomuch  that  who  are  not  of  her  Communion^ 
 arie  out  of  the  Pale  of  the  Catholick  Church. 
 
 G.  My  Lord,  it  is  certain  that  Jerufalem 
 Vas  the  Mother  Churchy  where  Chriji  firft 
 planted  the  Gofpel,  and  Commanded  that  it 
 fiiould  be  thence  propagated  to  all  other*  Na- 
 tions, as  hehimfelffaidj  beginning  at  Jeni[alem^ 
 
 Luke 
 
(3   ) 
 
 Lukexxiv.47*  And  till  after  the  Vifiqn  of 
 the  Sheet  to  St.  Peter,  Ads  x.  No  Gentile  was 
 admitted,  as  it  is  faid,  J8s  x'u  19,  Thejy  tra- 
 velled-  'Preaching  the  word  to  none  hut  unto 
 
 the  Jews  only.  §0  that  the  Jewish  Chrijlian 
 Church  was  the  onlv  Church  for  fome  time, 
 and  (he  it  was  who  Converted  the  Gentile  Na- 
 tions, and  therefore  was  the  Mother  Church  to 
 them  all. 
 
 And  Rome  was  not  the  firfl  Gentile  Church, 
 for  the  Bijciples  were  called  Chriftians  fir  (I  in 
 Antioch,  A&s  x'u  76.  And  the,  Greek  Church 
 was  before  the  Latin  ^  the  New  Teflament 
 was  wrote  in  Greek  for  their  Ufe,  therefore 
 the  Greek  Church  could  not  be  the  Daughter 
 of  the  Latin  Church,  which  was  born  after 
 her, 
 
 (2.)  L.  But  St.  liefer  having  been  Bifliop 
 of  ii^w^,  and  Chrift  having  Conflitiited  hini' 
 to  be  the  Head  of  the  Catholick  Church  through- 
 out the  whole  World,  the  fame  muft  defcend 
 to  hisSucceffors  the  Biftiops  oi  Ro?ne. 
 
 G.  This  will  not  make  her  the  Mother 
 Church*  You  may  call  her  Suprejne,  J/jfolute^ 
 Univerfal,  Or  what  you  pleafe,  any  thing  but 
 the  Mother  Church,  to  which  it  is  impoffible 
 Ihe  ftiould  have  any  Title. 
 
 IntheConverlion  of  the  Gentiles  to  Chrifli'- 
 anitj  one  Man  and  one  Nation,  muft  receive 
 the  Faith  before  another,  they  were  not  all 
 Converted  on  a  Day.  And  as  when  one  Man 
 Converts  another,    fo  it  is  of  Churches  and 
 
 Nations^ 
 
r  4 ; 
 
 Niitions,  it  gives  the  one  no  Superiority  over 
 the  other,  except  that  of  Gratitude  and  Efteem, 
 but  nothing  of  Authority. 
 
 But  whatever  the  Privilege  of  the  Mother 
 Church  maybe,  if  it  can  be  Tranflated  from 
 the  Mother  to  the  Daughter,  from  one  Church 
 to  another,  from  Jerufalem  to  Antioch,  and 
 thence  to  Kome,  as  you  muft  be  obliged  to  fay  j 
 then  it  may  be  Tranflated  from  Rome  alfo  to 
 feme  other  Church,  unlefs  fome  pofitive  Com- 
 mand of  Chriji  can  be  produced,  firft  to  fix  it 
 at  Rome,  and  then  a  Promife  that  it  (hall  never 
 thence  be  removed.  But  the  Church  ofKome 
 is  not  once  named  in  all  the  New  Teftament, 
 unlefs  flie  is  meant  by  the  Church  at  Babylon^ 
 J  Pet.  V.  13.  Nor  is  there  any  Promife  what- 
 foever  made  to  her,  or  any  the  leaft  Intimation 
 of  her  being  the  Head  of  the  Churches,  the 
 Standard  and  Center  of  Unity  to  them  all. 
 Strange  !  if  that  be  the  Summa  rei  Chrijiiana, 
 as  Bellarmin  calls  it  (in  the  Preface  to  his  Book 
 de  Romano  Poyitifice)  the  Sumin  and  Founda^ 
 lion  of  theChriftian  Religion. 
 
 And  as  iilent  are  the  Scriptures  concerning 
 the  fuppofed  Univerfal  Supremacy  of  St.  F^ter, 
 or  that  he  ever  was  at  Rome,  or  Biftiop  of 
 Viome.  Some  after  Writers  have  m^entioned 
 it  ^  but  that  is  far  from  fuch  an  Univerfal  Tra^ 
 dition  as  is  fufficient  for  the  mighty  Super- 
 ftruaure  which  is  raifed  upon  it.  But  let  it 
 be  granted  it  fignifies  nothing,  becaufe  all  is 
 founded  upon  fome  Words  faid  to  St.  Peter, 
 fuch   as,    Th^ii   art  Petes* — iFeed  my  Sheep^ 
 
 6:c. 
 
(5) 
 
 &CC,  Which  cannot  be  (trained  to  fuch  mUni- 
 verfal  Supremacy  as  the  fopes  have  claimed, 
 nor  werefounderftood  in  the  Priinitive  Church. 
 For  which  I  refer  yourLord(hip  to  a  Book  I 
 know  you  value,  and  favoured  me  with  the 
 Perufal  of  it,  the  Learned  Monfieur  du  Pin  his 
 Traite  de  la  Pmjffa?ice  Ecclefiafiique  d^Temporelle. 
 Printed  '^iParis^  ^7^7-  where/?.  495.  to  p.  501. 
 and/^.  754.  to/7.  765.  you  will  find  all  thefe 
 Texts  urged  for  the  Supremacy  of  St.  PeteK^ 
 anfwered  in  the  fame  manner  as  is  done  by 
 the  ProteftafJt  Writers,  and  it  is  (hewed  how 
 very  Foreign  they  are  from  the  Purpofe  inten- 
 ded. 
 
 And  that  the  Rock  upon  which  Matib,x\u  18. 
 Chriji  faid  he  would  build  His 
 Church  was  not  ?eter^  but  the  Fakh  which 
 P^j:<?r  then'ConfeflTed,  your  Lordfnip  may  fee 
 the  current  Sepfe  of  the  Fathers^  and  confult 
 at  your  leifure  St.  Augnfiijie^  de  Verb.  Dom. 
 Ser.  13.  FJazianze7i  de  Vet.  Teftam.  St.  Cyril^ 
 de  Ttin.  lib.  4.  St.  Chryfo/iom,  Horn.  55.  in 
 Matth.  St.  Ajnbrofe^  Com.  in  Ephef.  2.  Hilary^ 
 de  Trin,  lib.  2,  cap.  6.  And  there  are  many  ' 
 pthers. 
 
 But  nothing  that  was  faid  of  St.  Veter  is  fo. 
 exprefs  for  an  Univerfal.  Supremacy  as  what 
 St.  ?aul  faid  of  jiimfelf,  2  Cor.  xi.  28.  That  the 
 Care  of  all  the  Churches  lay  upon  him.  And 
 again,  i  O^r.  vii.  17.  So  Ordain  I'm  all  Churches. 
 If  fuch  a  Decretal  could  be  produced  of  St. 
 feter's^  I  doubt  not  it  would  have  been  made 
 ufe  of  towards  proving  his  Uinyerfal  Supremacy. 
 \i\  |he  ABs  of  the  Apojlles  it  is  told  that  Sr. 
 
 Vaul 
 
•((5) 
 
 Vout0z^  at  Rome  Preaching  the  Gofpel  for 
 two  whole  Year^  together,  J^s  x±viu.  30,  31. 
 But  not  a   word  of  St.  Pater^^  being  there. 
 And  as  St.  PAUL  planted  the  Gofpel  at  Rome^ 
 fo  he  wrote  to  the  Church  there  as  his  parti- 
 cular Charge,  for  fays  he,  R^w,  xi.  13.  Jfpeak 
 to  you  GefJtiles,  in  as  innch  as  lam  the  Apoftle 
 of  the  Gentiles^  I  magnijy  mine  Office.     But  St. 
 Peter  was  the  Apoftle  of  the  Je^cbs^'  they  wrere 
 his  particular  Charge  •,  atid  he  himfelf  allowed 
 that  ^^^  Gofpel  of  the  JJncirctmcifion  was  com- 
 mitted to  Paul,  as  the  Gofpel  of  the  Circum^ 
 cifion  was  to  himfelf^  Gal.  ii.  7,  8,  9.     And  ac- 
 cordingly he  direded  his  Epiftle  to  the  Jews 
 of  the  Difperfion  who  were  Strangers  pattered 
 throughout  Fontiis^  Galatia^Cappadocia^AJia^md 
 Bithynia.     But  he  wrote  not  to  the  Gentiles^ 
 paijicularly  not  to  Rome^  which  v/ould  feetn 
 grange  if  he  had  been  Bifliop  of  Rome^  and 
 that  had  been  his  Chief  and  Principal  Charge. 
 And  St.  P/?z/i's  both  withJia?iJing  him  to.  the 
 Face  before  the  whole   Church  of  Antioch^  m 
 l^ehalf  of  the  Gefitiles  whom  he  h;id  mifled, 
 fearing  the?n  who  were  of  the  Circumcifion^  (hews 
 ihe  Care  St.  Pakd  took  of  thofe   who  were 
 more  particularly   his  Charge  ^    and  feems  a 
 Behaviour  not  very  fuitable  to   the  Supreme 
 iiead  of  the  Church  both  Jews  and  Gentiles^  if 
 St.  Paul  had  known   any  thing  of  St.  Peter"^ 
 being  fo  Cbnftitutedby  Chrifto 
 
 And  as  little  had  it  become  the  other  Apo[lles 
 to  fend  their  Soveraign  upon  Bufinefs,  as  they 
 fent  Peter  to  Samaria^  Afts.  viii.  14. 
 
 But 
 
(  7  ) 
 
 But  if,  as  fome  fay,  St.  Peter  was  Bifliop  of 
 the  Jewijh  Converts  at  Korne:,  and  Sr.  Pml  of 
 the  Gentiles  there,  Sr.  Paul  would  hav^e  had  a 
 much  greater  Flock  than  St.  Peter^  and  the 
 Succertbrs  of  St.  Pau\^  and  not  of  St.  Peter^ 
 mud  have  been  B/y/j/^/zj- ^here,  becaufe  the  Church 
 of  Kome  is  now,  and  has  long  been  ail  of  the 
 Gentiles. 
 
 But.  the  fureft  v/ay  to  find  out  the  Trutli 
 is  by  Fad,  and  not  {training  Expreflions, 
 which  may  have  feveral  Meanings.  The  Ea- 
 ilern  Mon^rghs  have  ufed  to  give  themfelves 
 inighty  Titles,  as  Son  of  the  Sun,  and  Bro- 
 ther of  the  Stars,  and  King  of  all  the  Kings 
 of  the  Earth,  &c.  ,  But  will  any  believe  that 
 any  of  thetii  was  the  Univerfal  Monarch  for 
 all  this,  contrary  to  plain  Fad  ? 
 
 Pray,  My  Lord,  let  me  afk  you,  do  you 
 think  one  could  Write  the  Hiftory  of  a  lung; 
 fuppofe  of  King  Charles  the  2d,  and  in  all  the 
 Hiftory  neither  call  him  King^  mention  his  Re- 
 floration.  Coronation,  or  tell  of  one  Kegal  A& 
 ever  he  did,  as  calling  a  Parliament,  or  Pre- 
 fidihg  in  it.  Sending  or  Receiving  an  Amb.it 
 fador,  or  Granting  a  Commiilion,  &c.  And  fo 
 of  a  Pope^  could  his  Hiftory  be  wrote  without 
 calling  him  Pope^  or  teUing  of  ont  Papal  Aft 
 of  his  ? 
 
 L.  No,  it  is  impolfible.  For  fuch  an  Hi- 
 ftory could  not  be  called  the  Hiftory  of  a 
 King^  or  of  a  Pope. 
 
 G.  Now,  my  Lord,  Id  tne  apply  this. 
 We  have  the  Hiftory  of  the  Acfs  of  the  Apo- 
 
 JlUs, 
 
files^  in  which  S.Veter  has  a  great  (hare, 
 thougn  not  (6  much  as  St.PW,  and  there  is 
 a  Council  mehtianed  wherein  both  of  them 
 wereprefent,  and  there  is  not  a  Tittle  of  any 
 Superiority  of  St.  Veter  over  St.  F^?y/,  or  any 
 other  of  the  Apoflles,  either  in  that  Cotmcll^ 
 or  any  where  elfe  throughout  that  whole  Hi- 
 flory,  which,  as  your  Lordfhip  has  determi- 
 ned, is  impoffible  if  St.  Feter  had  that  Supre- 
 macy which  the  Popes  have  Claimed  as  his 
 SuccefTors. 
 
 This  is  fo  Demonftrative  a  Propf  that  the 
 Waiters  on  your  fide  think  it  neceffary  for 
 them  to  endeavour  fome  Solution  to  it.  But 
 the  Weaknefs  of  their  Anfwer  is  a  yet  grea- 
 ter Confirmation  ort  our  Side^  Fot  they  cart 
 find  no  other  way  to  get  fome  Superiority 
 to  St.  ¥eter  in  this  Coimcil  thart  to  fuppofe 
 that  he  opened  it,  becaufe,  as  they  fay,  he 
 fpoke  firft,  which  would  not  infer  the  Suprema- 
 cy they  intend,  if  it  were  true  5  biitit  is  plain- 
 ly otherwife  •,  for  it  is  f?jid,  A8s  xv.  7.  And  when 
 there  had  been  much  difpnting^  Peter  rofe  up  and 
 
 faid Nor  did  he  {peak  laft,    for  aftet  he 
 
 had  done  Vaul  and  Barnabas  declared  the  Coft- 
 vtrfion  of  the  GentUes^  by  their  means,  with- 
 out putting  theiti  under  the  Law^  which  was 
 the  Point  in  Debate ;,  and  after  they  had  held 
 their  Peace,  St»  James  who  was  Bifhop  oije- 
 rufalem^  where  the  Council  was  held,  did,  as 
 Prefident,  refume  what  had  been  faid  by  St»P«f- 
 ter  and  others^  and  gave  his  definitive  Sentence 
 upon  the  whole^    Wherefore  n^y  Sentence  is^^ 
 
 And 
 
C  P  ) 
 
 And  the  Decree  of  the  Council  waJ^  drav^n  Up 
 in  the  Words  of  St.  James.  So  that  it  is  plain 
 he  clofed  the  Council^  whoever  opened  it  or 
 fpoke  firft,  which  is  not  fo  material  as  to  be 
 told  in  this  Account  of  that  Council  But  dif- 
 miffing  the  Council^  and  putting  an  End  to  it 
 feems  of  greater  Authority.  If  what  is  faid 
 of  St.  James  here  had  been  faid  of  St.  Veter^  I 
 queftion  not  it  would  have  been  made  ufe  of  as 
 a  full  Proof  of  his  Supremacj^  and  ?reJiJing  in 
 that  Council 
 
 L.  I  muft  coiifefs  the  Hiftory  of  the  New 
 Teftament  is  very  barren,  as  to  Fads  relating; 
 to  the  Authority  of  St.  Veter  over  the  other 
 Apoftles.  We  muft  depend  upon  the  Texts  be- 
 fore mentioned  of  Feed  my  Sheep  ^  &c/ 
 
 <J.  None  of  thefe  Texts  are  fo  exprefs  as  what 
 I  quoted  of  St.  Vaul  But  if  they  were  meant 
 in  that  Extent  for  which  you  produced  them,  it 
 is  impoffible  but  that  nmft  appear  in  the  Fads 
 of  St.  ?eter^  efpecially  in  the  part  he  bore  in  that 
 Council  at  Jerufalem.  And  Fa&s  are  the  fureft 
 Explanation  of  Words, 
 
 We  difcourfe  now  only  of  Authority^  what 
 Authority  ouQA'f^Q^lt  had  over  anotfaer,for  that 
 is  the  Point  wherein  we  are  concerned.  We 
 Jf  eak  not  of  their  Gifts  and  Graces,  and  their 
 Labours  in  propagating  the  Gofpel,  wherein  one 
 might  be  more  Eminent  and  Succefsful  than 
 another,  but  this  gave  him  no  Authority  over  the 
 ^  others.  And  in  this  alfo  St.  Vaul  had  the  Pre- 
 ference, for  He  laboured  more  ^  abundantly  than 
 they  all,  i  Cor.  xv.  lo.    And  all  the  Epijiles 
 
 aiinoft 
 
(lo) 
 
 almoft  are  his,  to  the  feveral  Churches.  An3 
 his  Miracles  and  Co7iverjh?Js  of  Inficlels  t^iV^  up 
 a  much  greater  part  in  the  JBs  of  the  Apoflles 
 than  thofe  of  St«  Peter. 
 
 I  have  faid  fo  much  of  this  Matter,  becaufe 
 the  fuppofed  Suprema-cy  of  St.  Peter ^  his  being 
 at  Ronir^^  and  Bifhop  of  Rome,  is  the  whole 
 Foundation  of  that  Supremacy  claimed  by  the 
 Bi9^op  or  Church  of  Koine, 
 
 And  if  that  be  fo  Effentiai  a  Point,  and  upon 
 which  the  Unity  of  the  Church  depends,  info- 
 much  that  without  it  there  is  no  Church  at  all, 
 according  to  the  Scheme  drawn  by  Modern 
 Rome  ^  it  is  inconceivable  the  Scriptures  (hould 
 befo  wholly  filentin  it,  nay,  fhcwing  the  ve- 
 ry contrary  in  Faft,  a»j  have  faid  already  con- 
 cerning Sto  Peter.  And  when  the  direfl:  Que- 
 flion  was  put  to  our  BlelTed  Saviour^  upon  the 
 Contefl:  among  the  Apoflles  which  of  them  fliould 
 be  the  Greateft,  Luke  xxii.  24«  I  fay  if  this  was 
 fo  material  a  Point  as  to  the  very  Being  of  the 
 Churchy  it  is  inconceivable  He  fhould  not  have 
 Determined  it,  but  by  His  x\nfwer  tather  checWt 
 the  Error  of  their  Thought,  and  left  them  all 
 upon  the  Level, 
 
 (5.)  L.  I  would  gladly  know  your  Notion  of 
 the  Vnity  of  the  Churchy  if  all  Bifiops^  as  you 
 fay  of  the  Jpoftles^  were  upon  the  Level,  with- 
 out any  Head  Bifiop^  or  Pri^iciple  of  Unity 
 among  them  •,  for  we  are  told  that  Chrijl  has 
 but  one  Church  upon  Earth. 
 
(    M    ) 
 
 G.  Your  Lard/hip  may  add^  and  in  Heaven 
 too  ^  for  all  are  one  Church  to  Chrifl^  of  whicli 
 He  alone  is  the  Head  And  one  Part  being  Mi- 
 litant^ the  oihtxTriumphant^mdkQS  them  not  two 
 Churches^  but  two  States  of  the  fame  Church  ^ 
 which  is  called  Ow<?  Family  in  Heaven  and  Earth, 
 Eph.  iii.  1 5.  In  like  Manner,  Heaven^  £drth^ 
 and  Hell  are  one  Kingdom  to  the  Great  Creator^ 
 for  His  Kingdom  ruleth  over  all.  And  of  the 
 'Earth  it  is  faid^  The  Kingdom  is  the  Lord^s^  and 
 He  is  the  Governor  among  the  Nations^  Pfal.xxif. 
 28.  All  the  Nations  are  one  Kingdom  to  Him. 
 But  he  has  appointed  no  Univerfal  Monarch  as 
 His  Deputy  of  his  Kingdom  of  the  Earthy  biit 
 each  Nation  is  Governed  by  their  refpediveRz/- 
 lers^  independent  of  each  other.  For  fo  His 
 Wifdom  has  Difpofed,  according  to  the  Capa- 
 city of  his  Creatures,  for  what  Man  would  be 
 fufficient  to  Govern  the  whole  World  ?  And 
 where  muft  the  Seat  be  of  this  Univerfal  Mo- 
 narch ?  Muft  he  not  have  as  many  or  more  De- 
 futies  under  him  as  there  are  now  Kings  or 
 Nations  <?  And  what  Prudenc'e  could  prevent  De- 
 feftions  and  Rebellions  in  far  diiiant  Provinces? 
 This  has  overthrown  great  MonarchieSj  which 
 have  fallen  with  their  own  Weight.  What 
 then  could  fupport  an  Vniv^fai  Monarchy  ^ 
 when-  Nations  go  to  War,  other  Neighbour 
 Kings  and  States  may  Interpofb,  afflft  the 
 OpprefTedj.  be  Mediators  and  Guarantees  of 
 iPeaCft  But  tbis^  could  not  be  in  Cafe  of 
 JDefedioii  from  the  Univerfal  Monarch,  for 
 WhH    r,{]!ft    Rt'bek    are    Rdels    themfelves. 
 
 B  ^        An4 
 
(     Mt    ) 
 
 And  fuch  Wars  could  not  but  end  in  the  utter 
 Deftruftjonof  theone  fide  or  the  other.  There- 
 fore God  has  Confulted  beft  for  the  Peace  and 
 Safety  of  Mankind  in  Diftributing  the  World 
 into  feveral  Independent  Governments,  rather 
 than  to  put  all  under  the  Dominion  of  One. 
 
 L.  But  when  Nations  are  at  War,  where  is 
 the  Umty  of  this  one  Kingdom  oi  God  upon 
 Earth. 
 
 G.  It  is  difturbed  where  thofe  Wars  are.  But 
 it  is  not  yet  totally  DifTolved  :  For  there  are 
 Laws  oi  War ^  wherein  all  agree.  There  is  ftill 
 what  we  call  the  Lavo  oft^ations^  which  as  it 
 Maintains  Commerce  in  Peace^  fo  it  regulates 
 the  Fury  of  War.  And  there  is  one  Unitjf  which 
 nothing  can  DifTolve,  that  is,  God  having  made 
 of  one  Blood  alligations  iiponthe  Earth.  So  that 
 here  is  an  Unity  of  Relation^  of  Humanity^  and 
 of  common  Principles  which  all  retain. 
 
 L.  But  how  is  this  Unity  kept  > 
 
 G.  Not  as  it  (liould  be.  But  fo  as  is  Confi- 
 dent with  our  fallen  State,  and  the  Corrup- 
 tions of  Mankind.  It  is  not  fuch  an  Ufiity  as 
 is  in  God's  Kingdom  of  Heaven  j  which  yet 
 was  once  Difturbed  by  Rebellion. 
 
 L.  But  there  ought  to  be  a  ftrider  Unity  in 
 the  Church  than  in  the  Temporal  World  ? 
 
 G.  I  Willi  it  were  fo,  butalas  it  is  not.  And 
 the  Frailty  of  Man  (hews  it  felf  in  the  Church 
 as  Will  as  in  the  State.  The  many  Herejies 
 and  Divifwns  in  the  Church  have  rent  her  to 
 pieces  and  broke  her  Unity,  as  much  as  Wars 
 have  that  of  the  Temporal  World. 
 
C   »5   ) 
 
 L.  That  is  for  not  adhering  to  the  Head  and 
 
 Unlverfal  Monarch  of  the  Church. 
 
 G.  No,  my  Lord,  it  is  that  Pretence  in  th& 
 Church   of  Rome   has  been  the  great  Caufe  of 
 thefe  Divifions.     It  has  procured  Peace  m  the 
 Churchy  juftasfettingupan  Univerfal  Monarchy 
 would  in  x\iQ  World,  that  is,  fill  it  with  more 
 Confufion  and   Blood  (bed  than  ever  was  in  it, 
 or  could  otherwife  pcjfiibly  be^    For  which  rea- 
 fon  God  has  appointed  no  Univerfal  Monarch 
 in  the  Church  more  than  in  the  State.     For  as 
 Gregoyy  the  Great  faid  to  John  Bifhop  ofConftan-' 
 tinople  (yj\io^  Upon  iht  Seat  oixht  E?npire  bemg 
 Tranflated  thither,  fet  up  for  ail  Univerfal  Su^ 
 premacy  in  the  Chitrch)Ifthe  Chirch (boidd  come 
 to  Depend  upon  Oney  it  vtnjl  fuddenly  fall  And 
 St.  Cyprian  faid.  That  therefore  Chri(l  made  the 
 College  of  Bipops  numerous,  that  if  one  fioul^ 
 fall  or  turn  Heretical,  the  reft  might  interpofefor 
 the  favingofthe  Flock :  For  he  fays,  there  is  but 
 one  Flock,  and  one  Epifcopat,  of  which  every 
 Bifhop  has  the  \)7hole  in  Partnerfhip  with  the 
 reft.  EpifcGpatus  Unus  eft^  cujui  a  Singulis  inSo^ 
 liditm  pars  tenetur.     This  was  the  frame  of  the 
 Church  in  his  Diys,  aiid  before  from  the  Apo-- 
 ftles  •,  this  was  the  very   State  of  the  Apoflles 
 themlelves,  who  thus  lli.tred  of  the  Apoflolat^ 
 the  whole  of  which  was  given  to  each,  in  Part- 
 nerfhip, or  in  Common  with  the  reft.  W 
 
 L.  This  then  is  your  Notion  o^the  Church 
 that  as  all  Illations  upnn  the  Earth  ^re  One  King- 
 dom  to  Qod,  fo  all  Chrifiian  Churches  are  One 
 Qh-urch   t©  Cbrifl^  withuut  any  UniverJ}d  Mo- 
 
(  M  ) 
 
 narcb  in  either  Cafe,  And  that  as  the  Unity 
 of  the  WorlJ  confifts  in  what  we  call  the  tan; 
 ofl^ations^  which  is  common  to  all,  fo  the 
 Unity  of  the  Chimh  coniifts  in  the  common 
 Cbrifiianifji  wherein  all  agree. 
 
 If  fo,  then  every  one  who  Believeth  in  ChriJI 
 is.  3.  Cbrijiian. 
 
 G.  Yes  furely,  as  every  one  that  Believeth 
 in  Mahomet  is  a  Mahomi^^n. 
 
 L.  Then  there  is  no  need  to  be  of  any  Churchy 
 if  you  Believe  in  Chrift  that  is  enough. 
 
 G.  No,  we  mull:  obey  HisCommandments  too^ 
 which  oblige  us  to  live  Peaceably  and  Quietly 
 hs  M^?nbers  of  that  Body  or  Church  whereto  we 
 appertain,  with  Chriftian  Love  and  Fellowfhip 
 with  all  others,  and  not  to  make  Schifms  and 
 I)ivffio?is  by  breaking  Communion^  where  no- 
 thing Sinful  is  required  as  a  Condition  of  it. 
 And  when  fuch  Diforderly  Perfons  are  caft  out 
 of  the  Churchy  or  cut  themfelves  off  by  a 
 Caufelefs  Separation^  though  they  are  no  lon- 
 ger of  the  Churchy  yet  they  ceafe  not  to  be 
 Chrijlians'^  (thcith  ^iNoJlrum  of  the  Church  of 
 Rome  J  and  they  muft  Anfwer  for  their  Schifm 
 as  for  other  Sins^  all  of  which  are  Dafnnable  in 
 their  own  Nature,  without  Repe?itafice  :  And 
 yet  Allowances  are  made  for  Invincible  Igno-^ 
 ranee  occ?Sionti  by  the' Prejudices  of  Education^ 
 ^)|&cc.  but  not  for  Obflinacy.  No  Society  of  Men 
 would  bear  fuch  Perverfe  Members  among  them. 
 
 Now  a  Church  is  a  Society  profeffing  fuch  a 
 Kel2gion^.ht  it  True  or  Falfe.  Thus  there  is 
 a  ChurcBoi  the  Jews^  of  Heathens ^  of  C^ri- 
 
 jliafu^ 
 
C  i$  )  5 
 
 Rians^  and  Mahometans.  And  I  would  aflc  your 
 iLordfliip  which  is  any  of  thefe  Chtrchesy  for 
 inflance,  which  is  the  Church  of  the  Mahome- 
 tans .<? 
 
 L.  It  is  the  Turks ^   Moors,    ferfians,   the 
 Great  Mogul,  Scc. 
 
 G.  Yet  there  is  no  Chief  Friefl  over  all  thefe, 
 but  every  Church  ^^Natio?i  is'Independant  of 
 each  other.  And  thus  among  the  feveral  Na- 
 tions and  Churches  of  the  Heathens/  The  jfezzjs 
 were  but  one  Nation,  and  a  fmail  one,  there- 
 fore they  had  as  one  King,  fo  one  High  Priejf. 
 There  was  fomething  like  this  in  that  part  of 
 the  Chrijlian  Church  which  was  within  the 
 Roman  Empire.  But  to  extend  the  Supremaay 
 qI  the  Bipoop  of  Rome  beyond  the  Limits  qf 
 the  Emperor  of  Rome,  even  to  all  the  Chriftian 
 Churches  in  the  World,  is  a  Fancy  never  came 
 into  the  Heads  of  any  other  Mortals,  and  is 
 not  necelTary  to  Denominate  many  Churches 
 profefling  the  fame  Religion  to  be  one  Church, 
 as  of  the  Heathe7^s?iX\^i  Mahomet  ans,2M  of  which 
 are  called  the  Heathen  or  {he  Mahometan  Church 
 or  Churches  ,  without  any  common  Hea J  ovtr 
 them  all.  And  there  is  not  one  word  in  Scri- 
 pture appointing  fuch  an  Univerfal  Head  in  th^ 
 Chrijlian  Church,  or  altering  this  common  Sen- 
 timent of  Mankind,  as  to  the  meaning  of  the 
 word  Church,  or  taking  it  in  any  other  Senfc 
 than  commonly  underftood  by  all  the  World. 
 And  thus  in  our  way  of  fpeaking,  when  we 
 fay  t.he  fathers  of  the  Church,  or  the  Primitive 
 £hurch^  we  mean  not  any  particular  Church, 
 
 B  g  but 
 
(  I<5) 
 
 but  the  whole  Body  or  Church  of  Chriftians^ 
 though  divided  into  many  Nations  or  Churches. 
 
 L.  But  all  in  Subordination  to  the  Church 
 of  Ro?ne. 
 
 G.  What  ?  Before  there  was  a  Church  of 
 Rome !  For  there  were  Chriftian  Churches  be- 
 fore, as  I  have  told  you.  And  after  there  was 
 a  Church  at  Rome^  the  Bifliops  and  Fathers  of 
 thofe  Times  knew  nothing  of  it's  Supremacy, 
 far  Ms  of  it's  Infallibility,  nor  ever  Appealed  to 
 it  in  their  Difpures  with  Hereticks,  which  had 
 been  the  fhorreft  and  the  fureft  way,  and  im- 
 poffible  to  have  been  forgot,  had  it  been 
 known,  and  received  as  the  Current  Faith,  or 
 but  Opinio?}  of  the  Church.  But  on  the  con- 
 trary, other  Churches  have  Contended  with 
 that  of  Rome,  and  Afferted  their  own  Liber- 
 ties and  Independency  upon  her,  when  her 
 Encroachments  began  to  arife  and  difturb  the 
 Teace  find  Unity  of  the  Church,  which  I  Ihall 
 fhew  you  prefently-  But  this  is  only  .to  let 
 you  lee.  That  the  Unity  of  the  Church  was 
 then  underftood,  not  as  being  Z7«i?<?^under  any 
 one  Su  ^rtmcBifhop  oxChurch-^ut  in  the  Concord 
 and  good  Agreement  of  the  feveral  Churches 
 among  themfelves,  and  in  the  Unity  of  the 
 Common  Fairh.  Which  Unity  is 
 Defcribed  by  their  all  having  One  E^k  iv.  3,4,  $, 
 l^orj.  One  Faith,  One  Baptifm,  and 
 One  Spirit,  from  which  they  are  called  one 
 Bo<h,  "The  Unity  of  the  Spirit  is  their  Unity 
 wirli  Gccl,  and  the  bond  of  Peace  is  the  U?iity 
 of  rh$J  Cbmcbes  with  each  other,  as  Members 
 .■"■^■•■'■^■•■^■■' '■'-  ^     ■     ■■       of 
 
 .  ijn^jigg.- 
 
of  the  fame  Body.  And  this  is  a  much  ftrider 
 and  clofer  Union  than  that  of  the  Secular 
 World.  All  Churches  agree  in  that  Summary 
 of  our  Faith  called  the  Apoftles  Creed.  And  the 
 Church  of  Kome  her  felf  muft  think  this  fuffi- 
 cient  for  Salvation,  becaufe  (he  requires  no 
 other  Profeflion  of  Faith  in  Baptifm^  or  for 
 being  admitted  into  the  Church.  But  the  Twelve 
 new  Articles  of  Faith  which  the  Council  of 
 Trent  has  added  to  the  Twelve  of  the  Apoftles^ 
 which  we  call  Pope  Pius  his  Cr^ed^  ^nd  is  re- 
 quired to  be  ProfefTed  by  Converts,  has  made 
 many  Contefts  and  Divifions  in  the  Church  j 
 and  1  have  not  yet  met  with  any  Roman  Catho* 
 lick  fo  hardy  as  to  fay,  that  the  Belief  of  all 
 thefe  is  necefTary  to  Salvation,  only  that  we 
 fhould  not  deny  or  oppofe  them,  fuch  as  Piir^ 
 gatory^  the  Invocation  of  Saints ^  &c. 
 
 (4 J  L.  The  Church  pretends  not  to  make 
 new  Articles  of  Faith^  but  only  to  explain  the 
 old  ones.  And  fuch  are  what  you  call  the 
 new  Articles  of  Trent* 
 
 G.  What  Article  in  the  Apoftles  Creed  does 
 Tranfiibfiantiation  explain  ?  For  there  is  no- 
 thing at  all  of  the  SacrarnenPs  in  that  Creed. 
 
 L.  Are  not  the  Sacraments  then  part  of  our 
 Faith  .<? 
 
 G.  They  are  the  Signs  and  Seals  of  our 
 Faith  as  Circumcjfwn  was  called,  Rom.  iv.  11* 
 but  not  the  Faith  it  felf,  and  therefore  are 
 not  put  into  that  Summary  of  our  Faith. 
 
 B  4  l^ 
 
r  i8 ;    . 
 
 L.  But  are  they  not  neceflary  to  Salva- 
 tion > 
 
 G.  They  are  generally  Vecejjary^  as  our  €a^ 
 techifm  words  it,  that  is,  to  be  Reverendly 
 ufed  when  they  may  be  had  :  But  they  are 
 not  ahfolutelj  'tJeceJJary^  fo  that  if  our  Circum- 
 ftances,  or  Places  where  we  live  are  fuch  as 
 not  to  afford  us  the  Opportunity  of  Receivings 
 the  Sacraments^  we  fhould  be  Damned  for 
 want  of  them.  I  think  none  will  fay  this« 
 They  are  Means  of  God'^s  Appointment^  there- 
 fore to  be  ufed,  when  we  can  have  them  ^ 
 we  are  tyed  to  this,  but  God  is  not  tyed  ta 
 thofe  Means  to  which  He  ties  us.  He  call 
 fave  without  them.  ^^* 
 
 L.  But  we  have  feven  Sacraments^  and  you 
 have  but  two. 
 
 G.  That  is,  we  take  the  word  Sacrament 
 in  a  ftrifter  Senfe  than  you  do.  And  of  the 
 five  which  you  have  more  than  we,  you  cat?- 
 not  fay  that  they  are  fo  much  as  generally 
 'Necejffary  to  Salvation,  becaufe  none  can  par- 
 take of  them  all,  for  your  Sacrament  of  O/* 
 ders  excludes  all  the  La'ity^  and  that  of  Mar^ 
 nage  the  Clergy^  ^ 
 
 (5.)  JL.  It  is  a  fad  thing  that  the  Church 
 Ihould  be  Divided  about  thefe  Matters.  But 
 we  are  all  one,  you  are  miferably  Divided. 
 How  many  SeSls  or  Qntrches  are  there  among, 
 you?  '    ' 
 
 GJ  Not  fo  many  as  with  you. 
 
 ^4 
 
7  19  ) 
 
 L.  Ho\xr  call  that  be?  We  have  but  one 
 Church  which  we  own  as  fuch. 
 
 G.  If  a  Church  is  anfwerable  for  all  that  break 
 off  from  her,  then  you  have  all  thefe  Se8s  to 
 reckon  for,  and  us  too,  which  is  one  more. 
 
 X.  •  A  Church  is  not  anfwerable  forthofe  who 
 Break  off  from  her,  becaufe  they  are  no  longer 
 of  her. 
 
 G.  Then  we  are  not  anfwerable  for  thefe 
 SeBs  which  Break  oft  from  our.Chnrch. 
 
 L.  But  we  are  all  one  among  our  felves. 
 
 G.  So  is  every  Church  or  SeS^  that  is,  thof& 
 who  agree  among  themfelves,  do  agree !  So  that 
 this  is  no  more  a  Mark  oiUnity  than  every  Di- 
 vijwn  of  Men  can  plead,  and  every  SeS. 
 
 (S.^Lf  But  we  are  the  great  BodyofChri- 
 ftians  from  which  all  broke  off. 
 
 G.  No,  my  Lord,  not  the  half,  or  ever  were : 
 The  Greek  Church  is  an  Elder  Church  than 
 yours,  fothat  you  rather  broke  off  from  her,  by 
 letting  up  your  Univerfal Supremacy  ^  which  (lie 
 never  owned,  nor  the  many  other  numerous 
 Churches  in  Afia-^  nor  the  Great  and  once  Fa- 
 mous Churches  in  Africa  •,  nor  the  Empire  of 
 Ruffia  of  vaft  Extent  in  Europe^  once  a  part  of 
 the  Greek  Church.  Thefe  never  owned  ih^  Su- 
 premacy of  Romey  and  by  far  out-number  all 
 that  ever  did  own  it,  or  were  of  her  Commu- 
 nion, as  fuch.  And  confidering  how  many  King- 
 doms and  Nations  have  broke  off  from  her 
 fince  the  Reformation^  her  Communion  is  now. 
 reduced  to  a  very  fmall  part  of  the  Chri/Han. 
 
 Church,, 
 
r  to ) 
 
 Churchy  in  Comparifon  of  thofe  who  differ 
 from  her. 
 
 L.  But  thofe  other  Churches  do  not  all  Com- 
 municate with  each  other. 
 
 G.  Hot  Rome  with  any  of  them.  So  that  flle 
 ftands  by  her  felf,  as  other  Churches  do.  And 
 the  mart  Irreconcilable  of  any,  becaufe  by  her 
 Principles  (he  cannot  Communicate  with  any 
 who  will  not  own  her  Supremacy.  Which  as 
 it  never  was  done  by  the  greatefl  Part  of  the 
 CatJ^olick  Churchy  fo  there,  is  little  appearance 
 that  ever  it  will  be*,  for  it  is  obfervable  that  no 
 Nation  which  broke  off  from  Rome  did  ever  Re- 
 turn to  her  again.  It  is  a  hard  matter  for  one 
 that  has  Efcaped  out  of  a  Snare,  to  be  Inviegled 
 thither  again.  So  that  it  is  very  vifible  Rome  has 
 been  upon  the  lofinghand  about  this  200  Years 
 paft.  And  that  not  only  as  to  thofe  who  have 
 quite  forfaken  her,  but  as  to  theChange  of  Prin- 
 ciples andLowring  her  Supremacy ^nd  Infallible 
 lity  amongft  thofe  who  ftill  remain  in  her  Com- 
 munion, which  I  (hall  (hew  your  Lord(hip  pre- 
 sently, and  that  Old  and  New  Popery  are  very 
 different  things,  and  that  Rome  it  felf  has  in  fome 
 n)eafure  been  Reformed  by  our  Reformation. 
 
 I  know  nothing  Ihould  hinder  me  from  Com- 
 municaring  with  the  Greek  Church,  if  I  were 
 there,  while  nothing  Si^iful  were  Required  of 
 me  as  a  Condition  oiCommunion^  nor  new  Creeds 
 to:  be  inipofed  on  me :  And  fo  of  the  Churches 
 of  Sr.  Thomas^  the  Jacobite:^  and  others  in  the 
 Ea(l  of  Afia  ^  of  whom  we  have  very  Jmperfed 
 and  uncertain  Accounts:  Anc,!  fo  of  the  Abylji:- 
 
(»• ) 
 
 nes^  the  Cophties^  and  other  Churches  in  Africa. 
 The  great  Church  of  Uzf^-^  in  Europe,  &c.  But 
 U^w^, while  fhe  pretends  to  Univ erf al Supremacy^ 
 can  Communicate  with  none  but  with  her  Self. 
 So  that  our  Communion  is  much  more  Exten- 
 ded or  Extendable  than  that  of  Rome.  And 
 this  Univerfal  Supremacy  is  that  which,  moft 
 of  any  one  thing  in  the  World,  hinders  the 
 Union  and  Communion  of  Chri/lian  Churches. 
 
 (7.)  L.  But  though  one  Church  may  be  Su- 
 preme,  yet:  che  beft  part  of  the  Roman  Catho- 
 licks  place  not  the  Infallibility  there,  but  in  a 
 General  or  Oeciimenical  Council  where  all 
 Churches  meet. 
 
 G.  There  never  was  fuch  a  Council.  The 
 Roman  Empire  had  the  Vanity  to  call  it  felf  the 
 Oikmnene,  which  we  tranflate,  Jll  the  World^ 
 J^uke^.  i.HencetheC^wwd/^  called  withiq  that 
 Empire  Stiled  themfelves  Oecumenical,  but  no 
 more  truly  fo,  than  the  Roman  E?npire  w^sJll 
 the  World.  But  the  Latin  Church  was  not  fo 
 much  as  the  Oikiimeneoiiht  Empire,  for  Greece 
 and  ofher  Parts  of  the  Greek  Church  in  Jjla  were 
 in  it,  efpecially  after  the  Seat  of  the  Empire  was 
 tranflated  to  Confiafitinople  ^  when  they  conten- 
 ded withi?£^w^  jfbrthe  Supremacy.  And  the  La- 
 tin Church  was  not  then  called  by  the  Nam© 
 of  the  Church  of  Ko?xie,  as  the  Learned  dtt  Pin 
 fays  in  his  Traite  de  la  VuifJ'ance  Ecclefiafiiqiie. 
 5cc.  Z'.  5  5 1 1  It  is  true  (fays  he)  that  at prsfeiit 
 the  Vame  of  the  Church  <p/'Romc  is  given  to  thei 
 Catholic  kCk  urch^andthat  thefe  trcoTerms  pafsjor 
 Synonimoits.  But  in  Antiquity  no  more  ixj^s  tntenf 
 
 H.  ded 
 
C  i2  ) 
 
 ■nM  by  the  'Fame  oftheChimhofKomt^than  the 
 ^hmeh  of  the  City  of  Rome,  and  the  Popes  in 
 their  Subfcriptions  or  Superfcriptions  tookfmply 
 ■the  Quality  ofBifhops  of  Rome.  TheCreek  Schif 
 waticksfeem  to  be  thefirJi.who  gave  the  Name 
 ■g'the  Church  o/Rome,  to  all  the  Churches  of  the 
 Weft  ^  whence  the  Latins,  made  ufe  of  this  to  du 
 fiinguifl]  the  Churches  which  Communicated  with 
 the  Church  of  Rome,  from  the  Greeks  who  were 
 feparated  from  her  Communion.     From  this  came 
 theCiiflomtogive  the  Name  of  the  Church  of 
 Rome  to  the  Catholick  Church.    But  the  other 
 Churches  did  not  for  this  lofe  their  Name   or 
 their  Authority,  8cc.     Then  he  goes  on  to  Vin- 
 dicate the  Rights  of  every  National  Church,  in- 
 dependent of  the  Church  of  Rome,  and  paft  her 
 Power  to  Controul  or  Alter.   And  the  Procee,- 
 dtngs  of  the  Parliament  of  Paris,  p.  45, 46.  Ap- 
 pendix, tells  the  Pope  that  his  Bifioprick  extends 
 only  to  the  Diocefs  of  Rome,m6  his  Patriar chat 
 to  thofe  Provmces  called  Suburbicarian.     And 
 that  by  taking  upon  him  to  Excommunicate 
 others  Unjuftly,  and  where  his  Power  didiiot 
 feach,  he  had  Excommunicated  himfelf.     And 
 then  he  was  fo  far  from  being  Ff^i,  that  he  was 
 not  fo  much  a  Member  of  the  Church.    And 
 they  mind  him,  as  likewife  duPin  in  the  Trea- 
 ^fe  before  mentioned/'.  263.  of  the  Stout  Refi- 
 nance made  by  the  Bifliops  of  France  to  the  Pope 
 who  threatned  to  Excommunicate  all  of  them 
 that  would  not  fubmit  to  his  Decifion  1    but 
 they  refolutely  anfwered.  That  they  would  not 
 fubmit  to  his  Will,  and  that  if  heeame  thereto 
 
 Excom- 
 
(25    ) 
 
 Excommunicate  them,  he  fliould  go  back  Ex- 
 communicated himfelf.  Si  Excommunicaturm 
 veniret^  Excommnnicatm  abiret.  Now  what  is 
 that  Head  can  be  Excommunicated  by  its  Mem- 
 bers .<?  What  is  that  Supremacy  can  be  Limited 
 and  Controuled  by  its  SubjeBs,  and  of  which 
 they  are  the  Judges,  and  can  fay  to  it,  as  God 
 to  the  Sea,  Hitherto  Jhalt  thou  come  and  no  far- 
 ther^ here  Jhall  thy  proud  Waves  be  Stayed  .<? 
 
 (8.)  L.  The  Church  of  France  place  the  ab- 
 folutQ  Supremacy  and  the  hifallibility^  not  in  the 
 Fope  or  Chmcb  of  Kome^  but  in  a  General 
 Council, 
 
 C  Which,  as  I  told  you,  never  was,  and  it 
 is  next  to  impoffible  ever  fhould  be. 
 
 And  this  gives  up  your  whole  Foundation 
 for  the  Popes  and  not  Councils  pretend  to  be  the 
 SuccefTors  of  St.  Peter ^  and  Heirs  of  all  thePro- 
 mifes  made  to  him. 
 
 In  the  next  place,  you  are  not  Agreed  among 
 your  fel ves  concerning  General  Councils.  Bellarmin 
 (^deConcil.  !•  i.  c.  6.)  gives  a  lift  o{  General  Councils 
 which  are  to  be  Rejeded,  ConciUaGeneralia  reprobata^ 
 foitie  for  not  being  Approved  by  the  Vofe^  fome  fdt 
 Herefy^  and  fome  fhe  might  have  faid  All)  as  riot 
 being  Received  by  the  Univer fat  Churchy  but  he. 
 meant  only  the  Church  of  Rome.  And  chaf,  7,  is  of 
 General  Cmncilsy  partly  Confirmed^  and  partly  Repro- 
 hated.  And  chap.  8.  is  of  a  General  Council  neither 
 Manifeftly  Approved^  nor  Manifefily  RejeBed,  This  is 
 going  through  all  the  Degrees  of  Uncertainty.  And 
 c,  5'.  and  de  Kom.Font.L  4.C.  11.  he  fays^  The  fe ve- 
 ra! things  in  thofe  Cf?»««7i  allowed  to  be  General  wetQ 
 foifled  in  by  Hereticksy  he  knows  not  how.  This 
 Was  to  get  m  of  fome  Objedions  againft  thefe  Coun^ 
 
 cih 
 
(   24  ) 
 
 ats  he  could  not  Anfwer  otherwife.     And  (^fe 
 Ecclef.  Mtlit.  c.  1 6.)  he  Quotes  the  laft  Council 
 of  Lateran  Condemning  the  Council  of  Baftl^ 
 which  he  fays  was  at  firfl  a  true  OEcumenical 
 Council,  and  Infallible,  biit  afterwards  turned 
 to  zSchifmatkal  Conventicle^  and  was  of  no  Au- 
 thority at  all.  The  Church  of  France  receive  the 
 Councils  -of  Bajll  and  Confiance    wholly  and 
 throughout :  But  the  Church  of  Rome  rejeft  both 
 in  part.   So  that  they  who  place  the  Infallibility 
 inCouncils,  will  need  another  Infallible  Judgd 
 to  deterniin  thefe  Difputes  concerning  the  Coun^ 
 cih  •,  which  are  truly  General^  and  which  not  j 
 and  which  ^vc  partly  {Oy  and  which  throughout  •, 
 and  what  Part  of  thofe  that  are  throughout  have 
 been  Corrupted  by  Hereticks,  if  that  can  be  cal- 
 led true  throughout  which  is  Corritpted  in  any 
 Part.  And  when  one  C<?j/w«7 condemns  another, 
 which  (hall  we  Believe  >  And  if  wc  muft  not 
 believe  every  Council  l]\2Lt  calls  it  icMOecumeni' 
 caly  we  can  believe  no  othet  C<?^/«^i/againft  it, 
 for  the  fame  Reafon.     The  Second  Council  of 
 Ephefus  is  generally  Condemned  in  your  Church-^ 
 yet  it  called  it  {diOecumeyiical^  and  was  as  much 
 fo  as  any  of  the  o'thers.     And  what  a  thing  is  it 
 to  fay,  that  a  Council  is  partly  right  and  partly 
 wrong?  Arid  who  is  judge  of  that?  Is  there 
 any  Certainty  in  this,  far  lefs  Infallibility  .<?  And 
 Ajire  mufl  have  an  Infallible  Method  too  to  pre- 
 ferve  the  AEis  of  thefe  Coimciky  that  they  be 
 not  Adulterated^  as  Bellarmin  fays  they  have 
 been  •,  and  they  continue  fo  to  this  day  in  the 
 Volumes  of  their  Councils,    Why  th^  are  they 
 
 mot  ^ 
 
(    25    ) 
 
 not  Amended,  and  thek  Suppojitions  ^n6  AJai- 
 terated*p^vts  (thefe  are  Bellarmin*s  own  Words^ 
 itruck  out  ?  But  the  fcveral  Editions  of  their 
 Councils  are  in  the  Hands  of  other  Churches^ 
 and  therefore  they  can  make  no  Alteration  ia 
 them  without  being  Detefted. 
 
 So  that  the  Scheme  of  the  InfalUHUty  you 
 place  in  your  Councils  ftands  thus  ^  the  Chttrcb 
 of  Rome  makes  her  felf  the  V?iiveffal or  Catbo-- 
 lick  Churchy  infomuch  that  all  who  are  not  of 
 her  Communion  (which  are  by  far  thegreateft 
 part  of  the  Chrifiian  Churches  in  the  World) 
 are  outof  the  Pale  of  the  Catholick  Church:  And 
 Schifmaticks  and  Heretic ks^re  no  Parts  of  a  Gj- 
 tholick  Council :  Thus  a  fmall  part  of  the  Latin 
 Church  (exclufive  of  the  Greek  and  all  other 
 Churches^  are  the  whole  Catholick  Churchy  and 
 thefe  little  Partj?  Councils^  under  the  Direction 
 of  the  Pope^  are  Univerfal  and  Infallible  !  But^ 
 as  is  Ihewn,  the  Church  of  Rome  has  no  Right 
 to  the  Title  of  the  L^riw  Church  it  felf,  farlefs 
 of  the  Univerfal.  And  fhe  has  now  bur  a  fmali 
 part  of  the  Latin  Church  left  her.  The  Refor- 
 med^  with  Riijfia,  and  the  Greek  Church,  will 
 out-number  her  in  Europe^  and  (he  has  noNa* 
 tional Church  in  herCommunion  any-whereelfc. 
 
 L.  But  tliere  are  fome  of  her  Communion 
 in  raoft  Countries. 
 
 G.  Not  fo  many  as  of  the  ^d-s?  J-,  whobythis 
 arc  more  Univerfal  than  your  Churchy  and  fo 
 more  Catholick  And  none  of  the  Scattered  5^-^ 
 minaries  of  Rome  in  other  ChriftianChurches  can 
 be  faid  to  Reprefent  thofe  Clnirches  in  a  General 
 
 Council^ 
 
(    2<?   ) 
 
 Council,  more  than  two  or  three  Titular  Vopipo 
 Bijhops  in  England  could  Reprefent  the  Church 
 oi  England  as  it  now  ftands,  But^  on  the  coh- 
 trary,  their  living  in  a  feparate  Communion  in 
 other  Chriftian  Churches^  fliews  thofe  Churches 
 not  to  be  of  their  Communion  -^  and  therefore 
 cannot  be  Reprefented  in  any  of  their  Councils. 
 And  thefe  calling  themfelves  Oecumenical^  as 
 the  Roman  Empire  did,  fhews  only  how  little 
 Ctiticifms  upon  Words  will  av^il  againft  plain 
 Matter  of  Fad  ^  which  I  have  fliewed  to  be 
 the  Cafe  as  to  thofe  Texts  lirged  for  the  Supre- 
 macy of  St.  Peter,  And  that  if  Words  would 
 do  it,  there  are  more,  nay  and  Fa8s  too,  for 
 the  Ifniverfal  Supremacy  of  St.  Faul,  at  leaft 
 over  all  the  Chriftian  Churches  of  the  Gentiles^ 
 which  are  all  now  in  the  World. 
 
 (9.)L.  But  there  muft  be  an  Infallibility  fome 
 where  in  the  Church,  and  if  it  be  neither  in  Pope- 
 hor  Council,  or  that  as  you  fay,  there  never  was, 
 nor  well  can  be  a  General  Council,  truly  fo  cal- 
 led, that  is,  of  all  the  Churches  in  the  Worlds 
 tvhere  do  you  place  the  Infallibility  .<? 
 
 G.  No  where,  my  Lord,  nor  can  it  be  amoiig 
 Men  who  are  all  Fallible. 
 
 L.  We  truft  not  in  Men,  as  Men,  but  Affi- 
 fted  By  the  Infallible  Spirit  of  God.  And  thi$ 
 Be  has  Promifed  fhall  never  depart  from  Hi^ 
 Church,  as  He  has  faid,  Ifa.  lix.  21.  My  Spirit 
 i^at  is  upon  thee^  and  my  Words  which  I  have 
 fut  in  thy  Mouthy  pall  not  depart  out  of  thf 
 Mouthy  nor  out  ofjhe  Mouth  of  thy  Seed,  nor 
 k^ut  of  the  Mouth  of  thy  €eeds  Seed^  faith  the 
 
 Lorj^. 
 
(  27  ) 
 
 IjOrd^  from  henceforth  and  for  ever.  And  He 
 has  faid,  that  the  Priefts  lips  Jljozdd  keep  knorv-^ 
 iedge^  and  they  fhould  feek  the  Law  at  his 
 Mouthy  for  he  is  the  MeJJenger  of  the  Lord  of 
 Ho(ls.  Mai  ii.  7. 
 
 G.  Read  the  next  Words,  But  ye  are  depar- 
 ted out  of  the  way :  ye  have  caufed  rnany  to 
 jiumble  at  the  Law  :  ye  have  corrupted  the  Co^ 
 venant  of  Levi,  faith  the  Lord.  The  firfl:  is 
 what  they  fhould  or  ought  to  have  done,  the 
 fecond  is  what  they  did  do,  which  was  quite 
 Contrary. 
 
 And  notwithftanding  the"  Promife  made  m 
 the  firft  Text  you  quoted,  yet  they  *were  all 
 gone  out  of  the  way,  they  were  together  become 
 abominable^  there  was  none  that  didgood^  no  not 
 me. — that  all  the  World  might  become  guilty  be- 
 fore  God^  as  well  the  Church  as  the  reft  of  the 
 World.  Rom.  iii.  12, 19.  And  of  the  Church  \t 
 i$  faid,  The  whtfle  Head  is  fck^  and  the  whole 
 Heart  faint  ifrom  thefole  of  the  foot  even  unto 
 the  Head^  there  is  no  Soundnefsin  it^  but  Wounds 
 and  Bruifes  and  pittrijying  Sores.  Ifa.  i.  5^  6. 
 And  God  fays,  Mine  Heritage  is  unto  me  as  a 
 Lion  in  the  fore fl^  it  cryeth  out  againjl  me^  there- 
 fore have  I  hated  it  -,  Mine  Heritage  is  unto  me 
 as  a  fpeckled  bird — &c.Jen,  xii.  8,  9. 
 
 And  we   have   now   long   (ince  feen   that 
 Church  oiihtjews^  to  whorii  thefe  Pfomifes 
 were  made,  quite  thrown  off,  and  the  Church  • 
 bf  the  Gentiles  come  in  its  place. 
 
 £.  Thefe  Promifes  were  ultimatly  intended 
 iO  the  Chrijlian  Church. 
 
 e  G;  But 
 
C  28  ) 
 
 G.  But  they  were  firft  given  to  the  Jewljh 
 Church,  and  belong  even  literally  to  her,  and 
 much  more  unconteftably  than  to  the  Church 
 of  Rome,  to  whom  no  Promifc  whatfoever 
 was  made  :  Nor  has  (he  any  other'  Pretence 
 to  the  Promifes  made  to  the  Church  in  Gene- 
 raly  than  her  fuppofed  Supremacy  over  all  othey 
 Chriftian  Churches  •,  which  is  difputed  with 
 her,  and  Denyed  by  the  other  Churches^  But 
 there  was  none  to  Difpute  it  with  the  Jewiflj 
 Church,  for  fhe  was  then  the  only  vifible 
 Church  of  G^-i  upon  Earth.  And  if  the  Pro- 
 mifes made  to  her,  can  fail,  in  vain  does  the 
 Church  of  Rome,  or  even  the  whole  Genttls 
 Church  claim  thefe  Promifes  as  indefeafible  and 
 unalterable  to  Her  :  For  if  the  Promifes  made 
 to  the  whole  Church  of  God  upon  Earth  can 
 fail  at  one  time,  they  may  likewife  at  another^ 
 aud  there  can  be  no  Certainty. 
 
 L.  Can  the  Promifes  of  God  then  fail  > 
 
 G,  No,  that  is  iinpoffible,  \mi  we  may  mi- 
 ftake  his  Promifes  and  not  underftand  them 
 aright.  And  we  may  not  perform  the  Condi- 
 tions required. 
 
 L.  But  the  Promifes  made  to  the  Church 
 f  that  particularly  which  I  have  named  of  Ifa. 
 lix.  2  I.J  are  Fofitive  and  UnconditionaL 
 
 G.  But  there  is  flill  a  Condition  implyed, 
 that  is,  of  our  Obedience  -^  which  our  Saviour 
 has  fully  Exemplified  in  the  Parable  of  the 
 Hufbandmen  who  did  not  render  the  Fruits  of 
 the  Vineyard,  As  Treafon  forfeits  an  Eftate 
 or  Honours  given  by  a  Prince,  though  in  ne- 
 
 vef 
 
C   29  ) 
 
 ver  fo  pofitive  Terms,  and  without  any  Con-' 
 dition  expreiFed^  but  that  of  Jllegtafice  to  the 
 Prince  is  always  imply  ed.  And  thus  the  Church 
 may  forfeit  her  Charter.  God  faid  to  Eli  the 
 High-Prieft  of  the  Jewifti  Church,  IfaiJ  indeed 
 that  thy  Houfeand  the  Houfe  of  thy  Father jhould 
 walk  before  me  for  ever  ^  but  now  the  Lord 
 faith^  Be  it  far  from  me  ^  for  them  that  Honour 
 7ne  I  will  Honour  J,  and  they  that  Defpife  me  fJjall 
 be  lightly  ejie erne dy  i  Sam.  ii.  30.  And  He  faid, 
 Num.  xiv.  54,  Tejball  know  my  breach  of  Fro- 
 ntife^  or  as  our  Margin  reads  it,  the  altering  of 
 my  Purpofe.  And  He  has  told  us  plainly  that 
 we  are  thus  to  underftand  his  Promifes  as  well 
 as  Threatnings,  Jer.  xviii.  7.  &c.  At  what  in* 
 jlant  I p^all  fpeak  concer7nng  a  "Nation  (or  a 
 ChMXch)  to  pluck  up ^  and  to  pull  down^  and  to 
 dejlroy  it  ^  if  that  Nativn  again  ft  whom  I  have 
 pronounced^  turn  from  their  Evil^  I  will  repent 
 of  the  Evil  I  thought  to  do  unto  them.  And  at 
 what  infant  Ifiall  fpeak  concerning  a  Nation 
 (or  Church  J  to  build  and  to  plant  it^  if  it  do 
 Evil  in  my  Jight^  that  it  obey  not  my  Voice ^  then 
 will  I  repent  of  the  Good  wherezvith  I  faid  I 
 would  benefit  them. 
 
 This  was  the  Language  of  the  Prophets  to 
 the  Jewifli  Church,,  But  (he  underliood  it 
 not,  and  leant  upoti  the  Promifes  made  to  her 
 as  Unconditional  and  Indefeafible.^  let  her  be 
 as  wicked  as  (he  would.  And  this  hardned 
 her  againft  her  Prophets^^  whom  (he  perfecuted 
 for  this  ireafon  as  Enemies  to  the  Churchy  as 
 you  find,  J^er,  xviii.  1 8.  Com^  and  let  us  devife 
 .  G  %  Devices 
 
(jo') 
 
 Devices  agahijl  Jere?niah^  for  the  Law  Jlfall 
 7Wt  perijij  from  the  Priefi.  Here  the  Jem[Jj 
 Church  ftuck,  and  here  the  Ghiirch  of  Ro?ne 
 flicks  at  this  Day, 
 
 L.  But  the  Gentile  Church  cannot  fail  like 
 the  Jeivifiy  for  then  there  would  be  no  Church 
 at  all. 
 
 G.  The  Apoflle  of  the  Gentiles  fays  to  the 
 Gentile  Church,  Thou  alfo  jhalt  he  cut  off^  if 
 thou  continue  not  in  the  Goodnefs  of  God.  And 
 that  the  Jervs^  if  they  abide  not  flillin  Unbelief 
 jhall  begraffed  in  *,  for  God  is  able  to graff  the??: 
 in  again^  Rom.  xi.  2  2,  25.  This  fhews  that  all 
 the  Prornifes  made  either  to  the  jewifl  or  the 
 Ge?itile  Church  are  conditional,  viz.  If  they 
 eontitiue  in  the  Govdnefs  of  God :  Otherwife^ 
 fays  St.  Paid  to  the  Gentile  Churchy  Thou  alfo 
 jhalt  be  cut  ojf^  and  of  all  the  Gentile  Churches 
 this  was  faid  more  particularly  to  the  Church 
 of  Ro?ne^  for  this  is  in  the  Epiftle  wrote  to 
 Her,  and  to  Her  it  was  faid,  Thou  alfo  fb alt  be 
 cut  off. 
 
 And  of  the  C/:?z.^;r/:?  in  General,  whether  ^^la^- 
 ifb  or  Ge?irile,  it  is  faid,  Luke  xviii.  8.  Whe?: 
 the  Son  of  Man  co?neth^  (hall  he  find  Faith  up- 
 r)n  the  Earth  ^  Where  will  then  that  Vifihility 
 be  which  Rome  boafts  of  as  an  elTential  Mark 
 of  the  true  Church  ? 
 
 h.  The  Church  is  compared  to  a  City  fet 
 iipon  a  Hill^  to  a  Candle  giving  Light  to  all 
 that  are  in  the  Houfe.  This  is  to  fliew  her 
 Vifibilitj. 
 
 G.  She 
 
C  5»    ) 
 
 G.  She  is  likevvife  compared  to  a  Woman 
 perfecuted  into  a  Wildemefs^  Rev.  xii.  6.  to  a 
 Lodge  in  a  Garden  oiCiicu?nb^rs^  to  a  hefieged 
 City.  Ift.  i.  8.  And  laftly,  that  fhe  will  be  fo 
 little  Vifible^  as  that  Faith  (hall  hardly  be  found 
 upon  the  Earth.  This  is  not  to  be  Reconciled 
 but  of  different  States  of  the  Churchy  and  at 
 different  times. 
 
 L.  Chrift  fays,  Eph.v.  27.  that  His  Church 
 is  Glorious  not  ha'di?2g  Spot   or  WVinkle,  or  any 
 fiich  things  but  that  ttfiyoiildbs  Holy  and  with- 
 out Blemijh.     And  He  calls  her  His  Beloved. 
 
 G.  So  God  called  the  Church  of  the  Jews^ 
 yer.  xii.  7.  The  dearly  Beloved  of  His  Soul.  Yet 
 fays.  He  had  forfaken  her  for  her  Wickednefs, 
 and  hated  her.  And  Ifaiah  reprefents  her  as 
 moft  filthy  and  corrupted,  chap.\.  4,  5,  6. 
 
 The  Church  is  called  Holy  and  Belovedhtc^n^c 
 of  God's  Covenant  with  her  ro  be  His  Holy  and 
 Beloved^  which  will  be  hereafceV  in  thofe  tha.t 
 are  perfefted  ^  when  the  Tares  and  the  Wheat 
 fhall  be  feparated,  but  they  muft  grow  together 
 till  then,  when  Chrift  Jhall  gather  out  of '  His 
 Kingdoin  all  things  that  offend^  and  them  which 
 do  hnquity.  Mat.  xiii.  41.  Then,  and  not  till 
 then,  will  the  Church  be  all  Glorious^  imthout 
 Spot  or  Wrinkle,  8cc.  As  the  Text  fays,  Eph.  v. 
 2  'y.Chrifi  loved  the  Church,  and  gave  Himfilff'or 
 it  ^  that  He  might  fanBify  and  clean fe  it  —  that 
 He  might  pre fent  it  to  Hi?nfelfd.  Glorious  Church 
 not  having  Spot  or  Wrinkle,  £\C.  But  He  has  not 
 yetfo  prefented  it.  That  time  is  i"i0t  come*  STie  is 
 itill  in  her  clcanfmg  State,  but  not  yet  ihoroiigh- 
 
 c  5  ly 
 
ly  clean  fed.     And  the  Scripture  fpeaks  of  both 
 thefe  States  of  the  Churchy  but  when  we  di- 
 ftinguifti  not,  and  would  apply  to  the  moft  cor^ 
 fw/?^  State  what  is  faidof  themoft  Glorious^  We 
 iTiuft  needs  fall  into  many  Errors  and  Miftakes. 
 This   is  the   Difficulty   under   which   the 
 Church  of  Rome  now  labours.  She  firft  making 
 her  felf  the  Catholick  Church :  And  then  apply- 
 ing to  her  felf,  in  this  her  corrupt  State,  what- 
 ever is  fa  id  of  the  Church  even  in  her  PerfeB^ 
 Gloriou^^  and  Triumphant  State  •,  creates  her  in- 
 finite Trouble,  and  endlefs  Diflindions,  to  re- 
 concile thefe  •,  which  is  as  impoffible  to  be  done 
 as  to  make  the  State  of  the  Church  in  Heaven 
 and  upon  the  Earth  to  be  the  fame :  And  while 
 the  Corruptions  in  the  Church  of  R^;;/^  arecon- 
 feffed  and  lamented  by  the  moft  Learned  and 
 moft  Pious  in  her  own  Communion. 
 
 And  file  m.ay  as  well  maintain  her  Impec- 
 cability^ as  her  Infallibility  5  for  Sin  is  the 
 greatelt  Error  :  And  therefore  I  think  no- 
 thing can  be  Infallible^  but  what  is  iikewife 
 Impeccable. 
 
 (10.)  I/.  The  Apoftles  were  Infallibk^  but 
 not  Impeccable. 
 
 G.  As  much  the  one  as  the  other.     St.  Peter 
 
 ^rred,  and  Walked  not  uprightly  according  to  the. 
 truth  of  the  CofpeL  An(]  many  zvcre  carried  away 
 tmth  his  Diffmulation.  Gal.  ii.  13,  14.  x^ndSt. 
 iPaitl  owned  that  in  fome  cafes  he  had  no  Com- 
 mandmisnt  of  the  Lord^onlygave  his  Judgm.ent^'^% 
 a  private  PerfjUj  ^ui  [poke  by  ^ermiffion^  and  nod 
 
 "- "■'"  '       ''   ■"■         f 
 
(S3  ) 
 
 ^f  Commandment.  But  in  other  Cafes  he  fays, 
 I  command^  yet  not  I  but  the  Lord — And  to  the 
 reft /peak  /,  not  the  Lord.  And  it  is  fo,  after 
 my  Judgment:^  and  I  think  alfo  that  I  have 
 the  Spirit  ofGod^  i  Cor.  vii.  6,  lo,  I2,  25,  40. 
 And  no  doubt  greait  Deference  was  paid  to 
 his  Judgment,  as  being  an  infpired  Perfon,  but 
 not  infallible  in  every  thing,  as  hehimfelffaid. 
 The  Apoftles  were  enabled  to  work  many  and 
 great  Miracles,  which  gave  them  full  Credence 
 as  to  what  they  delivered  for  Cbriftian  Do- 
 ^rine.  But  this  was  no  Perfonal  nor  Univerf^l 
 Infallibility, 
 
 (11)  L.  The  Church  oiRome  has  her  Mira-^ 
 racles  too, 
 
 G.  What!   Both  true  and  falfe?   Can  both 
 <:ome  from  God  ? 
 
 L.  I  know  you  deny  our  Miracles. 
 .  G.  And  you  cannot  deny  the  many /^/y^Mi^ 
 •raeles  which  have  been  notorioufly  detefted  in 
 the  Church  of  R(?M^.  But  if  one  Sham-Miracle 
 had  been  found  in  the  Apoflles,  I  am  afraid  it 
 haxfcdifcredited  all  the  others,  and  called  their 
 Miffion  ifi  queftion  whether  it  v/as  from  God 
 or  nor.  The  D^?;i/ has  Power  (when  Per- 
 mittedj  to  P:ew  great  Signs  and  Wojiders., 
 as  we  are  told  Mat.yi^iv.  24.  2  Thejff.iu^.  and 
 the  Reafon  is  given  verfe  12.  ^i^-  ^s  a  juft  Pu- 
 nifhment  to  Unrighteoufnefs.  But  one  Falfe 
 or  Pretended  Miracle  is  fufticient  to  difprove 
 all  that  come  from  the  fame  R^ud,  There- 
 fore your  Books  of  iWir^^:/^/,  the  Lege7ids,>mui\. 
 '  C  4  ^ithei: 
 
either  all  be  believed,  or  all  rejefted,  all  co« 
 ining  from  the  fame  Authority  •,  and  the 
 greateft  part  of  them  are  fo  very  grofs  and  fiiu- 
 ple,  that  no  Man  of  Senfe  among  you  will  fay, 
 that  he  can  believe  half  of  them.  And  your 
 Learned  call  them  pm  Fraitdes^  Holy  Cheats^  to 
 flir  up  the  Devotion  of  the  Vulgar^  who  fwal- 
 low  all  Implicity!  And  your  Lordfhip  will  have 
 Difficulty  enough  to  believe  all  the  Miracles 
 alledged  of  their  Kelt  que  s.  And,  as  1  faid, 
 you  muft  take  all,  or  none*  Unlefs  you  think 
 that  God  can  work  true  yiiracles^  and  the  De- 
 mi falfe  ones,  by  the  fame  means,  and  at 
 the  fame  time!  Can  you  believe  theQiaantities 
 that  have  been  ihewn  of  the  Virgiri  Mary's 
 MiJk  at  feveral  times  and  places  ?  And  fo  of 
 the  Wood  of  the  Crofs  that  is  ftiewcd  in  many 
 places  ?  Is  it  the  fame  Head  or  Body  of  the 
 fame  Saint ^  that  isfhewn  at  different  ChurcheSy 
 each  of  which  contend  that  they  have  the  true 
 one  ?  And  each  have  Miracles  to  vouch  the 
 Truth  of  their  Relique  I  You  may  fee  a  large 
 Colleftion  of  thefe,  and  the  Monftroufnefs  of 
 the  Legends  out  of  which  they  are  taken,  in  a 
 Book  intituled.  The  Devotions  of  the  Roman 
 Church,  Which  will  prevent  my  giving  In- 
 fiances  in  all  the  Points  before  mentioned. 
 
 XJpon  the  whole,  this  Pretence  of  Miracles^ 
 the  Legends^  and  Shops  of  Keliques^  which 
 are  bought  and  fold,  inftead  of  a  Proof,  are 
 the  greateft  Prejudice  to  Men  of  Senfe  againft 
 
 your  Church 
 
 Aad 
 
(35  ) 
 
 And  it  is  the  foreft  Blow  that  Chriftianky 
 has  received,  while  the  commpn  People  put 
 thefe  Legends  upon  the  Level  with  the  Holy 
 Scriptures^  as  having  both  the  fame  Founda- 
 tion, that  is,  the  Authority  of  your  Church. 
 Whence  Atheijls  and  Beifis  take  a  Handle  to 
 render  both  alike  Fabulous. 
 
 (12.)  L.  But  after  all,  we  believe  iht  Scrir 
 ptitres  upon  the  Authority  of  the  Church. 
 
 G.  This  is  the  old  Circle  out  of  which  you 
 can  never  Conjure  your  felves.  You  believe 
 the  Scriptures,  becaufe  the  Church  bids  you  3 
 and  you  believe  the  Church  becaufe  the  Scri^ 
 ptures  bid  you.  This  is  running  round,  and 
 proving  a  thing  by  it  felf. 
 
 L.  No.  For  we  eftabliih  the  Authority  of 
 the  Church  in  the  firft  place,  thus  We  think 
 it  inconfiftent  with  the  Goodnefs  of  God  not 
 to  give  Men  an  Infallible  Guide  to  lead  them 
 in  the  right  way  to  Heaven,  fince  our  own 
 Reafon  is  fo  weak  that  we  cannot  trull  to  it : 
 and  that  Guide  is  the  Church, 
 
 G.  How  do  you  know  that  ?  What  have 
 you  but  your  own  Reafon  to  tell  you  fo  }.  And 
 if  you  cannot  truft  your  Reafofi,  you  cannot 
 believe  the  Church.  So  that  all  bottoms  upon 
 your  own  Reafon  llill,  from  which  you  ftrive 
 in  vain  to  efcape. 
 
 I/.  But  the  Scriptures  bid  us  believe  the 
 Church. 
 
 G.  This  is  running  into  your  Circle  again, 
 to  believe  the  Church  for  the  Scriptures,   and 
 
 the 
 
tTi€  Scriptures  for  the  Church.      But  1  ^iff 
 bring  you  out  of  it.     For  pray  tell  fne,- why 
 do  you  believe  aG<?i.<?  K  would  be  Blafphemy 
 to  fay,  you  believe  it  upon  dX\y  Authority^  for* 
 that  would  place  fuch  2Si  Authority  above  G^//. 
 And  it  would  be  Nonfenfe  to  fay  you  belieVe  ' 
 it  either  from  the  Church^'  or  the  Scriptures  ^  i 
 becaufe  you  can  believe  neither,  without  firft 
 feelieving  there  is  a  God.     What  is  it  then  > 
 We  believe  a  God  purely  upon  our  own  Reafon, 
 And  we  cannot  be  more  fure  that  there  is  a   ' 
 GW,  than  we  are  perfwaded  of  the  Truth  of 
 thofe  Reafons  upon  which  we  do  believe  it. 
 And  ifGed  has  given  us  no  other  Guide  but 
 <mx  own  Reafon,  with  the  affiftance  of  his  Grace^ 
 to  believe  in  himfelf ,  if  this  be  allwe  have^ 
 or  can  have,  for  the  firft  and  main  Article  of 
 our  Creed,    what  further  do  we  require  for 
 thofe  of  lefs  Confequence  ?  And  that  we  can- 
 TiGt  have  more  Alfurance  than  this,    we  may 
 perceive  by  this   Experiment,  viz.  Whether 
 we  believe  mofl  firmly  and  with  greateft  Af- 
 furance,  what  we  have  only  from  our  own 
 Re/rfon^  or  what  we  receive  upon  the  Authority 
 cf  the  Church  .<?    For  Example,  are  you  not 
 iBore  undoubtedly  affured  of  the  Being  of  a  God 
 which  you  believe  purely  upon  your  own  Rea^ 
 fo?i,  than  of  Trai^fubfiantiation,  Piirgatory,  o^ 
 whatever  you  believe  upon  the  Authority  of 
 your  Church  j? 
 
 And  to  fay,  that  G^^is  obliged  to  give  every 
 Maci  an  outward  infallible  Guide^  is  making 
 r-oo  Bold  with  Fwvid^nce^  and  meafuring  his 
 
 infinita 
 
i:  57 ) 
 
 infinite  WifJom  and  Goodnefs  by   our  (hort 
 
 Line.    He  has  made  Creatures  as  it  has  pleafed 
 
 Him.     Some  Incapable  of  Happinefs  or  Mi- 
 
 fery,   as  the  Inanimates  •,  fome  capable  only 
 
 of  Pleafures  or  Pain  of  Senfe^    as   Animals  • 
 
 and   He  has   endowed    others   with   Keafon^ 
 
 as  Maji^   and  left  hhn  in  the  hand  of  his  oipn 
 
 Coimfely  fet  Good  and  Evil^  Life  and  Death 
 
 before  him^  and  free  Will  to  chufe  which  liketh 
 
 him,  Beitt,  xi.  26.  xx.  15.  Ecclus.xv,  t4«  &c^ 
 
 Again  of  Rational  Creatures,    fome  He  has 
 
 fixed  in  Happinefs,  as  the  BlefTed  of  Heaven  ^ 
 
 others  are  Veirels  of  Wrath,   as  the  Angels 
 
 that  fell :  But  Man  is  betwixt  thefe  two,  to 
 
 work  out  his  own  Salvation  by  his  Obedience 
 
 to  the  Will  of  God,     Who  will  Judge  every 
 
 Man  according  to  what  He  has  given  him. 
 
 For  as  many  as  have  Sinned  mtkont  the  Lazv^ 
 
 (l^all  be  judged  without  the  Laur^asthey  that  have 
 
 Sinned  in  the  haw^    (hall  be  judged  by  thehaw* 
 
 For  there  is  no  refpeB  ofPerfons  with  God^RoiU, 
 
 ii.  II.  12.    But  according  to  your  Argument 
 
 there  is  great  Refped  of  Perfons  with  Him, 
 
 and  His  Goodnefs  has  failed  the  far  greateft 
 
 Part  of  Mankind  from  the  beginning  of  the 
 
 World  •,   for  what  outward  Guide  is  there  to 
 
 J^7^/j*,  Heathens^  Mahometans^  and  Chriftians  - 
 
 and    to'  the    many  Subdivifions    among   all 
 
 thefe?    And  all  thefe  have  Guides  of  their 
 
 own,    and  the  Bhnd  lead  the  Blind  with  moft 
 
 of  them.     For  it  is  Fad  that  the  Generality 
 
 ef  Mankind  do  not  chufe  for  themfelves,  but 
 
 lake  their  Religion  upon  Truft  as  they  are 
 
 '^  Educated. 
 
(  58  ) 
 
 Educated^  And  we  niuft  leave  all  this  to 
 God,  who  will  require  from  none  more  than 
 He  has  given-,  for  tht^  Lord  is  goo  J  to  all: 
 and  His  Tender  Mercies  are  over  all  his  Worhy 
 Pfal.  cxlv.  9. 
 
 (13.J  L.  Can  any  be  faved  then  but  by 
 Chrift  i 
 
 G.  No.  But  m^hy  may  be  faved  by  Him 
 who  never  heard  of  him.  He  dyed  to  make 
 Satisfaflion  to  the  Infinite  Juftice  for  the  Sins 
 of  the  whole  World  :  and  took  our  Nature 
 upon  Him,  to  atone  for  our  fallen  Nature,  to 
 be  applied  to  fuch  who  perform  the  Conditions 
 required.  He  will  judge  the  Gentiles  by  the 
 Law  of  Moralirjf,  which  he  has  planted  in 
 their  Hearts,  and  we  call  Natural  Religion  : 
 But  from  Chriflians  He  requires  Faith  mChriJly 
 joined  with  fincere  Repentance. 
 
 L.  Then  the  Gentiles  are  in  better  Condi- 
 tion than  we,  becaufe  lefs  is  required  of 
 them. 
 
 G.  Is  it  no  Advantage  then  to  have  the 
 Glorj^  of  God  XQve^ltd  tons,  f?J  the  face  ofjefus 
 Chrifl  ^  As  the  Apoftle  fpeaks,  2  Cor,  iv.  6. 
 And  the  EfFed  of  it  upon  us  is  defcribed,  chap, 
 g.  ver.  18.  viz.  That  we  all  with  open  face,  be- 
 holding O'S  in  a  glafs  the  glory  of  the  Lord,  are 
 changed  into  the  fame  image  ^  from  glory  to  glory  ^ 
 even  as  by  the  Spirit  of  the  Lord.  The  fight  of 
 the  wonderful  Oeconomy  of  our  Redemption 
 muft  needs  fill  our  Souls  with  Rapture  and 
 Joy,  when  we  behold  the  Glory  of  God  ia 
 
 all 
 
(  39  ) 
 
 all  His  Attributes,  each  Exalting  the  other  to 
 the  Uttermoft,  asit  isfaid,  Jam.  li,  15.  Mi/ere-- 
 tordia  Super exaUat  Jttdichm^  that  the  Mercy 
 of  God  exalts  His  Jujike  •,  for  Jnflice  requires 
 full  ^aUsfaB'ion^  it  cannot  remit  a  farthing : 
 To  Remit  is  Mercy  and  not  Jujlice :  And  God 
 is  Jujiice  it  felf,  Jnflice  in  the  Abftrad.  Here 
 then  Infinite  WifJom  finds  out  a  full  SatisfaBwn 
 to  Infinite  Juftice :  And  Infinite  Goodnefs  af- 
 fords that  SathfaBion^  by  the  Incarnatio?i,^eT' 
 k&.  Obedience^  Meritorious  P^^/^«,  and  Glori- 
 ous RefurreBion^  &c.  of  the  only  begotten  Son 
 of  God!  This  enflames  our  Devotion^  invigo- 
 rates our  Obedience^  and  gives  Compundion 
 to  our  Repentance,  when  wq  have /mned  and 
 come  (hort  of  the  glory  of  God,  Rom.  iii.  23^ 
 God  has  vouchfafed  to  make  a  Covenant  with 
 us  in  Cbriji,  by  vertue  of  which  we  may  ap- 
 peal to  His  Juftice  and  Veracity.  It  is  a  Par- 
 don Signed  and  Sealed  by  the  King,  which  we 
 may  Plead  in  Court.  The  Heathen  have  not 
 this,  but  they  are  ftill  under  his  Mercy,  they 
 may  fay,  God  is  merciful  to  forgive  us  :  But 
 we  may  fay  with  St.  John,  that  God  is  Faith- 
 fid  and  Juft  to  forgive  us  our  Sins, and  to  cleanfe 
 us  from  all  Unrighteoufnefs,  i  John  i.  9.  This 
 is  a  great,  a  very  great  Advantage  we  have 
 above  the  Ce?Jtiles.  And  may  not  we  enjoy 
 it  with  Thankfulnefs,  and  not  Damn  them  all 
 to  the  Pit  of  Hell  ?  Becaufe  God  has  made  a 
 Covenant  with  us,  may  we  not  leave  them  to 
 H'lsUn-covefianted  Mercy?  Is  our  Eye  evil  to 
 them,  becaufe  He  has  been  good  to  us  ?  Or 
 
 would 
 
(  40  ) 
 
 UTOuld  we  limit  Hi^  Mercies  to  His  Cre^tures^ 
 with  whom  we  have  nothing  to  do  ?  For  what 
 have  we  to  do  to  Judge  them  that  are  without  ? 
 
 . Jjjem  that  are  without  Godjudgeth^  i  Con 
 
 Vi  12.  And  God  did  Judge  one  who  was  with- 
 out  that  is,  out  of  the  Pale  of  the  Churchy  to 
 be  the  moft  Beloved  of  God,  and  that  there  wa^ 
 Tione  like  him  in  the  Earthy  Job  i.  8,  And  he 
 is  put  upon  the  Level  with  thegreateft  in  the 
 Church   Though  Voah^  Daniel^  and  Job  were  in 
 k    &c.  Ezek.  xiv.  14.  And   as   God  chofe  a 
 Gentile  to  be  the  great  Example  of  Patience  to 
 all  Ages,  Jam.  v.  1 1.   And  of  another  Gentile 
 it  was  faid  by  Chrift,  'I have^iot  found  fo  great 
 faith,  no,  not  in  Ifrael^  Luk.  vii.  9.  And  He  who 
 faid  often  to  His  Difciples,  0}e  of  little  Faith  ^ 
 And  upbraided  his  Apoftles  with  their  Unbe- 
 lief, Mark  xvi.  14.  yet  faid  to  a  Woman  of 
 Canaan,   (who  would  not  be  difcouraged  for 
 the  Objeftion  He  put  againft  her,   of  her  not 
 being  within  the  Pale  of  the  Church,  but  with- 
 out among  the  Dogs)  0  Woman  great  is  thj 
 faith,    Matth.xv.26.    And  of  the  ten  healed 
 there  was  but  one  thankful,  a7id  he  was  a  Sa- 
 marita?i,LnkQ  xviu  16.  that  is,  ^t  Schifmatick^ 
 a  Stranger,  as  Chrift  here  calls  him,   ver,  18. 
 and  faid  to  him,  thy  Faith  hath  made  thee  wholes, 
 And     the  Pattern    of  Charity  is   placed    in 
 the   Perfon    of  a   Samaritan,    in    oppofition 
 to  both  a  Prieji  and  a  Levite,   Luke  x.-  90; 
 &c.    Which  makes  good  what  St*  P^Jd'r  faid 
 oiCornelim  a  Geiitile,  Ads  x.  34.    Of  a  truth 
 I  perceive  that  God  is  no  refpeBer  ofPerfons  : 
 But   hi  every  Nation,    he  that  feareth  Htnh 
 
 and 
 
C4I  ) 
 
 gtnd  worketh  right eoufnefs^  is  accejTtedimthhifn, 
 This  is  the  Dodrine  which  Chrift  taught,  hnks 
 iv.i.'^.&c.  When  he  minded  thtjew^^  that 
 a  Widow  of  Sarepta^  a  City  oiSidon^  and  2^^^- 
 aman  the  Syrian  were  preferred  to  all  the  Wi- 
 dows and  Lepers  in  Ifrael  Which  fo  enraged 
 the  Jews^  tenacious  of  the  Privilege  of  the 
 Churchy  that  they  thriijl  Him  out  of  the  City^  and 
 led  him  unto  the  brow  of  the  Hill  (whereontheiv 
 City  was  built)  that  they  might  caft  him  doivn 
 headlong.  And  it  is  faid,  that  they  y^^xt  filled 
 with  Wrath.  The  like  Fury  they  fbewed  when 
 St.  Paul  told  them  that  the  Gofpei  was  to  be 
 extended  beyond  the  Pale  of  their  Churchy  and 
 that  God  had  fent  him  to  the  Gentiles.  And 
 they  gave  him  Audience  tt7it o  that  word ^and  then 
 lift  up  their  voices  ^  and  faid^  Away  withfuch  a 
 fellow  from  the  Earth  ^  for  it  is  not  fit  that  he 
 fiwuid  live.  And  they  cried  out^  and  cafi  off 
 their  clothes^  arid  threw  dufi  into  the  Air^  Afts 
 xxii.  22.  And  the  like  Rage  is  feen  among  the 
 Zealots  of  your  Church,  when  they  hear  of 
 the  Gofpei  being  extended  out  of  the  Pale  of 
 their  Communion  ^  though  with  Chriftians 
 who  hold  the  three  ancient  Creeds^  and  have 
 every  thing  Ellential  to  a  Churchy  ^xct^t  what 
 ^ome  has  made  fo,  viz.  The  Univerfal  and 
 Unlimited  Soveraig?iry  of  her  Bifiop.  Which 
 is  the  great  Bone  of  Contention,  wherein  Rome 
 ftands  fingle  by  her  felf,  thrufting  all  other 
 Chriftian  Churches  from  her  ,  like  a  Man  in 
 a  Boat  who  thinks  he  thruft  the  Shore  from 
 him,  whereas  he  only  ihruft  himfclf  from  the 
 
 Shore  3 
 
(42  ) 
 
 Shore  •  as  Firmilian  faid  to  Stephen  Bifhop  oi* 
 Rome^  Excidijii  teipfum^  nolite  fall  ere  ^~  "  Do 
 "  not  deceive  your  felf,  you  have  cut  your 
 ««  felf  off  from  the  Ctiurch  \^  for  he  is  truly  a 
 ««  Schifmatick  who  has  made  hirafelf  an  Apo- 
 ««  ftate  from  the  Communion  of  Ecclefiaftical 
 «'  Unity  •,  for  while  you  think  you  can  Ex- 
 «'  communicate  all  other  Churches  from  you, 
 «*  you  have  only  Excommunicated  your  felf 
 *'  from  them.  Dtmt  enim  putas  omnes  i  te 
 Abftineripolfe^  te  ipfum  Abftinuifli.  Cyprian  Epo 
 75e  p.  228!  Edit. Oxon. 
 
 But  the  Church  of  the  Jews  had  a  much 
 ftronger  Plea  for  her  Univerfal  Siipremacy  and 
 InfallibUity^  becaufe  all  Fr^/^r<?j-,  of  whatever 
 Nations,  muft  coitle  in  to  Her,  for  there  was 
 iio  other  vifible  Chidrch  of  God  upon  Earth  5 
 and  the  Sacrifices  were  limited  to  the  Tem- 
 ple at  Jentfalem,  Accordingly  we  find,  ABs 
 viii.  77.  that  the  Eunuch  came  out  oi  Ethiopia 
 to  Jerusalem  for  to  Worftiip. 
 
 Now  if  the  Chriftian  Sacrifice  of  the  Body 
 and  Blood  of  Chrift,  the  moft  folemn  Wor- 
 ship of  God,  were  confined  to  St*  Veier*% 
 Church  at  Rome^  and  could  be  had  no  where 
 elfe-,  as  the  moft  folemn  Woffhip  of  God- 
 the  legal  Sacrifices,  which  were  Types  of 
 the  Chriftian,  were  tonfined  to  the  Temple 
 at  Jerufalem  t  And  if  the  Church  of  Kome^ 
 like  that  of  the  Jews^  were  the  only  Church 
 in  the  World:  Yet  after  all,  would  the  C/:??/rc/> 
 of  ^ome  have  no  more  Pretence  to  Infallibility 
 ^ni  Perpettnty  than  the  Church  of  the  Jews' 
 
 had 
 
(43  ) 
 
 had.     And  as  the  Church   of  the  jFerm  has 
 been    cut  off,    for   her   Difobedience  to  the 
 Law  of  God  :  So  (as  before-mentioned)  has 
 it  been  faid  to  the  Church  of  Rome  particu- 
 larly. Thou  alfopjah  be  cut  off^  that  is,  upon 
 the  fame  condition,  if  thou  continue  not  in  the 
 goodnefs  of  God^  Rom,  xi.  22.     And  we  can- 
 not imagine  there  (hould  be  a  Church  of  Kome 
 yifibly  as  now,    with  a  Fope  at  the  Head  of 
 it,  and  a  Number  of  Bifiops^  Cardinals^  Sec. 
 under  him,  holding  the  true  Chriiiirih  Faith ^ 
 when  that   Time  comes  which  our  Savicur . 
 has  foretold,  Luke  xviii.  8.     TThen  the  Son  of 
 Man  Cometh^  Jljall  he  find  Faith  on  the  Earth  .<? 
 For  then  it  would  be  found,  and  very  vifibly 
 at  Rome. 
 
 But  that  State  of  the  Church  is  better  Re- 
 prefented  by  the  7000  who-  had  not  bowed  to 
 Baal^  but  of  whom  Elijah  knew  none,  but 
 thought  he  ^2isleft  alone^  Roni.xi,  5,4,  This 
 was  a  State  oi Segregation^  there  were  parti- 
 cular Perfons  who  kept  the  Faith,  but  invi- 
 fible  to  the  V/orld,  or  to  one  another  i^  with- 
 out any  puMick  Worfhip,  or  fo  much  as  pri- 
 vate Meetings,  for  Elijah  would  furely  have 
 known  of  thefe,  and  been  the  Principal 
 among  them  :  Far  lefs  could  they  have  had 
 an  Organized  Churchy  with  Pa/lors  and  Rz/« 
 lers  over  them,  without  being  known  to  Eli^ 
 jah^  and  to  many  more,  even  to  their  Per- 
 iecutors-  who  found  out  the  moft  private 
 Rcceffes  of  the  Primitive  Chriirians,  and  their 
 Meetings,    though  in  the  moft  fecret  man-^ 
 
 0  fier 
 
(  44  ) 
 
 Her,  for  Divine  Worfliip  •,  and  their  Bifbops 
 too,  whom  they  feized  and  hauled  to  Frifons 
 and  to  Martyrdom,  for  they  could  not  lye  hid, 
 and  the  Faith  was  then  vifible,  thotigh  under 
 Perfecution.  Therefore  it  muft  be  a  much 
 more  Univerfal  Depravity  and  Corruption 
 of  the  Church  of  which  our  Savicur  fpoke, 
 when  Faith  fhould  not  be  found,  at  leaft  vifi- 
 bly,  upon  the  Earth.  It  will  be  more  like 
 the  State  of  the  Church  before  the  Flood,  re- 
 prefented  by  the  Ark^  wherein  few,  that  is  eight 
 Souls  were  faved,  I  Pet.  2.  2o.  And  as  the 
 Corruption  of  the  old  World  was  great,  we 
 may  fuppofe  the  Corruption  to  be  greater  be- 
 fore the  fecond  coming  of  Chrift,  as  the  D'e- 
 ftruftion  by  Fire  is  more  terrible  than  that 
 by  Water,  However  fuch  an  Univerfal  Cor- 
 ruption is  here  foretold,  as  will  in  no  ways 
 confift  with  the  leaft  fort  of  that  Vifihility 
 which  the  Church  of  Kome  requires  as  a 
 Mark  of  the  true  Church,  and  to  continue 
 with  her  for  even 
 
 But  on  the  other  hand,  if  there  fhall  be  a 
 v\{^\tChurch  in  thofe  Days,  then  that  Churchy 
 at  leaft  the  Generaliiy,  which  is  the  Vijibility 
 of  it,  will  fall  from  the  Faith^  elfe  it  would 
 be  vifibly  to  be  found  upon  the  Earth  ^  and  then 
 Mf'  will  be  mifled  by  the  Churchy  and  by 
 thofe  Marks  of  Viftbility^  §Cc.  which  the 
 Church  of  ?\ome  gives  her  -^  in  like  manner 
 as  they  were  mifled  By  the  Church  before, 
 when  ftie  commanded  them  to  rejeft  their 
 Mejfiah.    He  came  firft  unto  His   own,    the 
 
 Church 
 
C  4J  ) 
 
 Chitrch  of  the  Jews^  the  only  vifible  Church 
 then  upon  the  Earth,  hm^t  received  Him  not^ 
 John  i.  II.  for  (he  was  Corrupt  and  Blinded, 
 under  the  Mafk  of  Pharifalcal  Sandity,  and 
 ftrid  obfervance  of  the  Law,  even  to  the  Ty- 
 thing  of  Mi?it^  Annife^  and  Cimimin  ^  fhe  Was 
 Zealous  in  the  outward  Obfervances,  but  neg- 
 lected the  vpeightier  Matters  of  the  Law^  J'^^^" 
 ment^  Mercy^  and  Faith  ^  Matth.  xxiii.  25.  And 
 fo  it  may  be  at  the  fecond  coming  of  Chrift^ 
 as  it  was  at  the  firfl  •,  for  there  is  no  more 
 Promife  of  Infallibility  to  the  one  State  of  the 
 Church,  than  to  the  other. 
 
 L.  But  it  was  Prophefied  in  the  Old  Tefla- 
 ment,  that  the  J^irj- (hould  rejed  their  iW^^ 
 ah  at  His  fir  ft  Coming. 
 
 G.  And  in  the  New  Teftiment,  that  at  His 
 fecond  coming  He  Jloould  not  find  Faith  upon  the 
 Earth. 
 
 But  the  Jews  did  not  fo  underfland  thefe 
 Prophefies  againft  themfelves.  They  faid  that 
 the  Church  Was  the  only  Interpreter  of  Scri- 
 pture^ and  they  muft  take  the  Laiv  from  the 
 Mouth  of  their  Prieffs  :  And  the  Church  did  in- 
 terpret thefe  StTz/^ZTz/r^j- other  wife  thanC/:?n/?  did. 
 
 L.  But  Chriji  being  come,  He  was  then  the 
 Church, 
 
 G.  He  was  not  the  Churchy  for  He  came  to 
 Redeem  the  Church.  He  did  not  come  to  Re- 
 deem Hirnfelf.  He  was  the  Head^  the  Churchy 
 the  Body  ^  but  the  Head  is  not  the  Body. 
 
 Befides  it  is  perfectly  Begging  the  (^eftion 
 f>f  the  JewSyXQ  fuppofe  that  Chrifi  was  the  Mep 
 
 D  2  Juib^ 
 
C4<5   ) 
 
 fiah^  for  that  they  deny,  and  bid  us  prove  it. 
 That  is  the  whole  Qiieftion  betwixt  them 
 and  us. 
 
 ,  L.  His  Heavenly  BoBrine^  His  Miracles ^'^nd, 
 the  Frophefies  of  Him,  ptove  Him  to  be  the 
 Meffiab^ 
 
 G.  The  Jezvs  anfwer  all  this  by  the  Aiithori- 
 ty  of  the  Churchy  which  faid.  Have  any  of  the 
 Rulers^  or  of  the  Vharifees  believed  on  hifti  ?-  But 
 this  People  who  knoweth  not  the  Law^are  curfed. 
 John  vii.  48,  49-  And  to  rivet  this  Curfe, 
 they  Excommunicated  thofe  who  did  confefs 
 Chrifi^  chap.  ix.  22^  34.  xvi.  2.  And  they  faid. 
 That  Chrijl  wrought  his  Miracles  by  Beelzebub, 
 Matth.  ix.  94.  xii.  24.  And  who  was  to  be 
 Judge  in  this  Cafe,  the  Veople  or  the  Church? 
 Upon  the  Foot  of  the  Authority  of  the  Churchy 
 it  was  impoflible  at  that  time  for  any  to  be  a 
 Chrijliah.  Therefore  of  all  Men,  Chrijiians 
 have  the  leaft  reafon  to  infift  upon  this. 
 
 (14.)  L.  Theri  1  find  you  refolve  all  upon 
 
 private  Judgment. 
 
 G-  It  is  all  we  have  for  the  belief  of  a  God^ 
 crofChrift^  and,  by  your  own  Confeflion,  for 
 the  Choice  of  a  Chiirch.  And  then  we  may 
 well  truft  to  it  in  fmallet  Matters.  In  fliort, 
 we  muft  truft  to  it  in  every  thing  without  Ex- 
 ception :  For  it  is  as  impoflible  to  believe  any 
 thing  without  our  Underflandi?ig^  as  to  fee 
 without  our  Eyes. 
 
 L.  But  you  believe  fome  Myjlertes  which 
 you  pretend  not  to  underftand  or  explain,  a§ 
 
 ths 
 
(  47  ) 
 
 the  Dodrine  of  the  Holy  Trmity^  th^Dicama- 
 tioji^  Skc, 
 
 G.  My  Reafon  tells  me.  That  there  inuft  be 
 many  thhigs  in  the  Nature  of  God  which  I  can- 
 not underftand  or  explain,  becaufe  He  is  Infi- 
 nite and  Incomprehenfible.     And  thefe  I  take 
 purely  upon  the  Revelation  that  is  given  of 
 them  in  the  Holy  Scriptures^  for  my  own  Reafon 
 could  never  have  found  rhem  our,  nor  can  per- 
 fedly  underftand  them.     They    are  dark   to 
 me,  like  a  Country  I  never  favv,  I  cannot  have 
 a  right  Idea  of  it  till  I  come  thither.     As  I 
 cannot^t)f  Heaven^  or  of  the  State  of  feparate 
 Soitls.     Yet  I  cannot  help  framing  fomeCon- 
 ception  to  my  felf,  of  what  I  know  7iever  en- 
 tredinto  the  Heart  of  Man  to  Conceive^  that  is, 
 aright,    and    according    to   thefe  things   are. 
 Therefore  I  take  not  upon  me  to  explain  thern, 
 for  that  would  be  to  involve  my  felf,  and  I 
 know   that  I  muft  greatly  Err.    And  yet  it 
 would  be  as  much  againfl  Reafon  to  deny  thefe 
 things,  as  to  deny  there  was  any  Country  in  the 
 World,  ov  Star  in  the  Firff!ame?it,  which  I  had 
 not  feen.     And  much  more  nnreafonable^    it 
 would  be,  to  think  there  was  nothing  in  the 
 Nature  of  the  Infinite  Being  which  I  did   not 
 comprehend  :    Or  becaufe  that  cannot  be  ex- 
 preffed  to  us,    but  in   words  adapted  to  our 
 Underflanding,  therefore  to  meafure  his  Na- 
 ture by  ours  j  and  becaufe  Peter^  James ^  and 
 J.ohn  are  three  Men,  therefore  to  think  that 
 Father^  Son^  and  Holy  Ghofl  mufl:  be  three  Gods, 
 But  when  I  fay  three  Perfons,  with  relation  to 
 *  D  3  the 
 
(48  ) 
 
 the  Divine  Trinity^  there  comes  not  fuch  a 
 Thought  in  my  Head  as  three  Ferfons  of  Men  -, 
 but  becaufe  ?erfonal  Aftions  are  attributed  to 
 each  of  the  Divine  Three^  therefore  we  call 
 them  Perpj/js,  which  word  the  Scripture  ap- 
 plies to  God,  Helf.  i.  3.  But  it  is  only  adCap- 
 twn^  as  the  Schools  fpeak,  that  is,  Conde- 
 fcending  cur  Capacity,  as  when  God  is  faid 
 to  Repent^  to  crieve^  &c.  it  is  not  that  we 
 fhould  think  it  really  fo,  for  that  would  be 
 contradidory  to  the  Nature  of  God  •,  but  it 
 conveys  a  Notion 'to  us,  that  we  fliould  ad 
 as  if  it  were  fo,  that  God  were  Angry  or 
 Grieved  ^t  our  Sins,  and  would  Repent  oi  iht 
 Bleffings  He  had  given  or  promifed  to  us,  if 
 we  took  not  heed  to  walk  in  His  Ways  which 
 He  has  f^t  before  us, 
 
 (15.)  L.  I  am  afraid  iho,  Deijfls  will  think 
 this  a  Itraining  the  Point  in  favour  of  Revela- 
 tion^ and  fay  that  they  are  much  eafier  with- 
 out  it. 
 
 G.  They  will  not  find  it  fo,  when  they  con- 
 fider  that  they  are  in  no  lefs  Difficulties  upon 
 following  tli^ir  own  Re^fon  only  ♦,  for  Example, 
 they  allow  ?LfirJlCaitfe?iX\A  Creator  of  all  things, 
 becaufe  nothing  can  make  it  felf:  And  that 
 firjl  Caifp  umii  have  a  neceffarj  Being,  and 
 confccjuently  fron;  all  Eternity^  and  that  Eter- 
 7nty  is  a  Duration  without  SucceJJion  or  Tinie_^ 
 or  having  any  Beginniiig^  wherein  all  is  Prefent^ 
 without  either  Paji  or  to  Come.  This  the  Deijf 
 is  forced  to  conkfs   upon  the  Convidtion  oF 
 
 his 
 
(  4P; 
 
 his  Reafon  i  Bat  he  will  not  pretend  to  have 
 fo  much  as  any  U^a  or  Conception  what  this 
 Eternity  is  or  can  be,  nor  can  he  imagine  a  Du- 
 ration without  Beginning,  in  which    there  is 
 nothing  pafl,  nor  any    thing  to   come.     Nor 
 can  he   exprefs   this  any    otherwife  than  m 
 Words  of  Time,  which  he  muft  own  are  not 
 at   all  proper    or  applicable  to    it  $  the    very 
 word  Beginning  is  inconfiftent  with  Eternity, 
 and  to  fav  before  the  beginning,  is  a  Contra- 
 didion.     Here    then    he   is    loft,    a^nd   ir.ufl: 
 have  recourfe  to  the  fame  Excufe  which  he 
 ridicules  in  Revelation,  viz.    That  we  cannot 
 fpeak  properly  of  God,    nor    in    other  words 
 than  what  belong  to  Men,  and  therefore  that 
 thefe  words  are  not  to  be  taken  firiElly,  nor 
 Argued    upon,  or  Confequences    drawn  from 
 them,  for  that  this  would  involve  us  in  num- 
 berlefs  ContradiBions.    And    there  is  not  one 
 Obje^ion  which  the  Deift  or  Socinian   makes 
 ag^inft  the  Dodrine  of  the  Holy  Trinity,  the 
 incarnation,  &c.  but  are  of  this  fort,  by  Ar- 
 guing from  the  Nature  of  Man  to   the  Na- 
 ture of  G^r/,  from  the  ?erfons  of  the   one,  to 
 the  Perfons   of  the  other,  &c.   Which  thefe 
 Men  of  Reafon  think  highly  imreafonahle  m 
 their  own   Cafe,    as   to  argue  from  Time  to 
 Eternity,  (Scc. 
 
 (16.)  L.  But,  Sir,  the  Deift  would  afk  you, 
 upon  what  Authority  you  believe  that  Keve- 
 Lition,  viz.  of  the  Scripciires  ?  And  fince  you 
 will  not   have  it   buih  upon  the  Authority  of 
 
 D  4  '  t-e 
 
(so  ) 
 
 the  Churchy  I  fee  not  what  other  Authority  you 
 can  al  ledge  for  it. 
 
 G.  Nor  I  neither,  for  I  put  it  upon  no  Au- 
 ihQyitjf,  It  is  Evidence^  and  not  Authority^ 
 upon  which  my  Belief  of  the  Scrip-tmes  is 
 founded. 
 
 L.  Then  you  believe  upon  the  Authority  of 
 Evidence. 
 
 G.  That  expreffion  is  not  proper,  though 
 foiretimes  careiefly  ufed  ;  For  Authority  and 
 Evidence  zxQ  two  thing?,  if  I  believe  a  thing 
 for  your  telling  me  fo,  without  any  othef 
 Reafon,  then  I  believe  it  purely  upon  your 
 Authority  ^  but  if  a  Man  I  never  faw  before 
 makes  a  thing  very  evident  to  me,  and  con« 
 yinces  my  Reafofi^  1  believe  not  then  upon 
 his  Authority^  for  he  has  none  with  me,  but 
 upon  the  Evidence  he  has  given  me.  And 
 what  that  Evidence  is  upon  which  we  believe 
 the  Holy  Scriptures^  is  fet  forth  in  a  little 
 Book  I  had  the  Honour  to  Prefent  to  your 
 Lordihip,  Intituled,  The  Truth  of  Christianity 
 Demonflrat^dy  &c.  Which  was  wrote  to  Con- 
 vince Tcrifis^  who  believe  no  Churchy  or  any 
 Church  Authority.  And  if  you  have  no  other 
 Evidence  but  the  Authority  of  your  Church  to 
 prove  the  Truth  of  the  Scriptures^  I  fee  not 
 how  you  will  ever  convince  a  P<?i/?,  who  de- 
 nies both. 
 
 But  Jf  I  tell  him  that  I  believe  the  6Vn- 
 ftiireSy  and  ihe  EaBs  therein  related,  upon 
 the  fame,  and  much  ftronger  Evidence  than 
 J  have   for  ^  believing  there   was  fuch  a  Man 
 
 a© 
 
(51   ) 
 
 as  Alexander  or  Cdifar,  that  there  is  fijeh  a 
 Town  as  Y^ome  or  Conjlantinople,  though  1  was 
 never  there.  Yet  i  believe  it,  not  upon  the 
 Authority^  far  lefs  the  Infallibility  of  any  Man 
 or  Number  of  Men,  that  tell  me  fo  j  but  from 
 the  Nature  of  the  Evidence  which  makes  it 
 impoffible  for  Mankind  to  concert  fuch  a  Lye, 
 or  to  carry  it  on,  without  being  Petededo 
 And  if  the  Truth  of  Chrijiianity ,  that  is,  of 
 the  Scriptures^  can  be  Demonflratcd  as  plainly 
 as  thefe  other  FaBs^  (which  I  think  is  done  in 
 the  Book  I  mentioned)  then  a  Beiji  muft  eithei; 
 be  convinced  or  confounded. 
 
 Now  if  you  will  let  your  Chi-trch  come  in  as 
 Part  of  the  Evidence  of  Chrifiianity^  (lie  will 
 not  be  Refufed,  fo  far  as  her  Share  goes :  But 
 upon  her  Authority^  and  upon  hers  alone,  the 
 Truth  of  the  Scriptures,  and  of  Chrijiianity^ 
 will  be  a  Jeft  to  the  Beijls  •,  fince  her  Authom 
 rity  can  be  proved  no  otherwife  than  by  the 
 scriptures^  and  then  back  again,  the  Scriptures 
 by  her  Authority  ! 
 
 L.  But  feveral  Parts  of  the  Scriptures  have 
 been  difputed,  as  you  rcjed  thofe  Books  you 
 call  Apocryphal  out  of  the  Canon  of  the  Old 
 Tejiament :  And  the  Antient  Hereticks  for- 
 ged falfe  Co/pels  and  falfe  Epijlles  in  the  Names 
 of  the  Apoftles :  And  as  the  Canon  of  the 
 Nerv  Tejiament  now  ftands,  fome  of  the  Epi^ 
 Jiles  have  been  difputed  by  fome  Learned  Men<. 
 And  this  could  not  be  determined,  nor  the 
 Canon  eftabiilhed,  but  by  the  Authority  of  the 
 Churcho 
 
 p.  As 
 
G.  As  to  the  Apocryphal  Books,  we  Recei- 
 ved the  Canon  of  the  Old  Tejlame?it  from  the 
 Church  of  the  Jei^s,  which  never  admitted 
 them  into  the  Canon  of  their  Scriptures.  And 
 how  fliould  weknoy^  th^'ir:  Cafwn  better  than 
 themfeh  es  ? 
 
 Ag^in,  we  are  fure  they  were  not  in  the 
 Chr'ifnan  Canon  in  the  Days  of  St.  Jerome^  if 
 he  knew  what  was  Received  by  the  Church 
 as  the  Canon  0^ Scripture^  for  ni  h'l'^  Prologns 
 Gahatus^  Printed  before  your  own 
 Vulgar  Latin,  he  rejefts  them  as  chy^jZ  {j^ 
 Apocryphal^  and  fays  they  were  not  pnend^  .— .- 
 in  the  Canon  of  the  Holy  Scri^  inCalnt' 
 ptures. 
 
 But  as  to   thefe  Books  themfelves,  let  any 
 one  but  read  the  Conckifion  of  them,  in  Ex- 
 cufe  for  the   Weaknefs  of  the    Performance, 
 and  then    think   it  pofTible,    if  he   can,   that 
 the  Holy  Ghofl  fhould  make  fuch 
 ^  Speech  as  this — //  /  have  none    .3^    • 
 ivell — it  is  what  1  deJtreJ^  hut  if 
 jlenderly   and  meanly^  it  is  that  which  I  could 
 attain  unto.     Or   as  your   Vulgar   has    it,  Si 
 quidem  hene^  C^   ut  Hi  florid  comp^tit^  hoc  d^ 
 ipfe  velim  :  Si  autem  minus  digne^  concedendum 
 efl  mihi.     That  is,  /  ajkyour  Pardon,  .if  I  have 
 not  done  my  Work  as  it  ought  to  he. 
 
 But  as  to  a  full    Examination  of  the  Apo^ 
 
 cryphal  Books,   and  ..their    Authority,    I  refer 
 
 vour  LordQiip  to  Dr.  Co/In  his  Scholajlical  Hi- 
 
 Jiory  oftjje  Caii^n  ^fthf  Holy  Scripture.    Prin- 
 
 ttvi 
 
ted  1657.  And  not  yet  anfwered  that  I  can 
 
 hear  of. 
 
 L.  But  the  C^no?i  of  the  Isew  Tejtament  w2iS 
 eftabliflied  upon  the  Authority  of  the  Church. 
 
 G.  No,  my  Lord,   not  at  all  by  her  Ju- 
 thonty,  but  plainly  by   Evidence,    they    pro- 
 Geeded  wholly  upon   Evidence,  viz.  whether 
 fuch  an  Epifile  was  fent   to  fuch  a  Church,  as 
 to  the  Church  oi  Corinth,  Ephefus,  Galatia,&Cc. 
 Who  carefully   kept   the  Originals,   and  fent 
 Copies  to  other  Churches,  as    was  Comman- 
 ded, Col.  iv.  16.    And  by  this  Communication 
 of  the  Churches  one  with   another,  the  true 
 Scriptures  were  known,  and   it  is  commonly 
 fetdown  at  the  end  of  the  Epiftles  by  what 
 Hand  they  were   fent.     And  by  this  method 
 the  fpurioiis  Epiftles  and  Gofpels  forged  by  He- 
 reticks    were    at   firft  deteded,    as    you   will 
 find  in  the  laft  Chapter  of  the  fifth  Book  of 
 Etifebim  his  Ecclefiaftical  Bijiory,  where  it  is 
 told,    That  the    Heretich  were    brought   to 
 this  Teft,  and  could  not  produce  the  Origi- 
 nals whence  they  took  thzix  Copies  :  And  that 
 their  Copies  did  vary  from  one  another,  every 
 one  adding  what  Opinion  came  into  his  ouni 
 Head  :  And    that  they    could   not  tell  from 
 whom  they  had  learned  fuch  Ww  DoBrines. 
 Thus  the   Canon  of  the  Veia?  Teftament   was 
 fettled  in   thofe  Ages  when   thele  Evidences 
 were  frelh  and  notorious :  And   has  been  re- 
 ceived ^mci  that  time   by    all    the  Chriftian 
 C*.^/r/;/:?^j  IB  the  World,  fo  unanimoufl^S    that 
 there  is  no  D^fpme  bct\v-ixt  any  Cbnuhes  con^ 
 '-  cerning 
 
(  H  ) 
 
 ceriiing  the  Canon  of  the  Uew  Teftament.  And 
 this  is  an  Evidence  too  ftrong  for  the  Caprice 
 of  fome  particular  Men  who  would  (hew  their 
 Wit  in  making  Objections  againfl:  this  or  that 
 Part.  But  this  cannot  hurt  the  Vaith^  becaufe 
 the  whole  Yahb  is  over  and  over  again  fully 
 ExprefTed  and  Contained  in  thofe  Gofpels  and 
 Epiltles,  which  are  acknowledged  by  all. 
 
 L.  But  there  are  various  LeBions  and  Tran-- 
 Jlations  of  the  Scriptures  into  many  Languages^ 
 which  agree  not  ezaftly,  and  in  every  point, 
 with  one  another.  And  how  (hajl  we  examine 
 this  by  Evidence  ^  What  Evide?ice  is  there  in 
 this  Cafe  >  Here  the  Authority  of  the  Church 
 muft  come  in  to  determine  between  thefe  various 
 LeBions  and  Tranjlations.  And  thefe  various 
 Le8ionT  or  different  Readings^oi  feveral  Texts 
 are  very  many,  which  fome  Learned  Men  have 
 taken  pain3  to  colled. 
 
 G.  But  there  is  no  difference  among  them  iq 
 any  thing  material  or  what  concerns  the  Faith. 
 So  that  this  inftead  of  an  Objeftion  (which  the 
 Peiffs  m^ke  ufe  of  to  invalidate  the  Truth  of 
 the  Scriptures  and  the  Certainty  of  our  Faith^ 
 proves  a  ftronger  Confirmation  of  both,  in 
 that  among  fo  many  various  Readings  and 
 Tranjlations  no  material  Difference  is  found  ^ 
 or  other  than  may,  and  without  a  Miracle  muft 
 happen  in  fo  many  ihouhnd  Copies  and  Iwpref- 
 fions  as  have  been  made  of  the  Scriptures.  And 
 none  I  fuppofe  will  pretend  that  tv^xy  Writer 
 or  Trintei^  is  infallible^  not  to  miftake  a  Letter 
 or  a  Word^  or  mifplace  them.  But  that  no- 
 thing 
 
(  55  ) 
 
 thing  of  this  fort  has  happened  to  th&  Detri- 
 ment of  the  Faith ^  or  making  Difputes  in  any 
 thing  that  is  material,  muft  be  attributed  to  a 
 very  particular  Providence. 
 
 And  the  Church  ofRo7ne  has  not  undertaken, 
 nor  was  it  v/orth  her  while,  to  attempt  the 
 Adjulting  of  the  various  Readings  :  For  in  that 
 Tranflation  which  (lie  has  moft  Approved,  the 
 Vulgar  Lati?j^  feme  of  the  various  LeSions  are* 
 given  on  the  Margin  of  her  own  Editions. 
 
 But  what  fignifies  the  Latiij  which  is  not  the 
 Vulgar  Language  of*  any  Nation  now  in  the 
 World,  I  fay,  what  does  this  fignify  to  the 
 People  who  underftand  it  not  ? 
 
 L.  Therefore  to  anfwer  your  Objeflions  of 
 our  locking  up  the  Scriptures  from  the  People^ 
 we  have  them  now  tranflated  into  the  Vulgar 
 Tongues  of  each  Country,  particularly  in 
 France^  where  they  are  publickly  fold  in  the 
 Shops. 
 
 G.  This  inftead  of  an  Anfwer  to  the  Ob- 
 jeftion,  is  a  confeffing  to  it,  and  owning  it  to 
 have  been  juft  and  neceffary.  And  thus  much 
 your  People  have  gained  by  our  Reformation. 
 
 But  alas,  my  Lord,  what  have  they  gained  ? 
 There  is  fomething  worfe  than  even  a  total 
 Locking  Up  the  Scriptures  in  thefe  Tranjlationsy 
 that  is^  a  cGrrufting  the  Teict  to  deceive  the 
 People,  different  from  even  your  own  ViiU 
 r^rL^riw Tranflnion,  which  you  have  autho- 
 rizedi  This  is  made  apparent  in  the  Colle- 
 aion,  printed  here  at  London^  of  the  many 
 TextS'i\i\x^  evidently  abufed,  both  by  adding  to 
 
 them 
 
(  56  ) 
 
 thetii  and  taking  from  them,  and  mifinterpre- 
 ting  them  •,  in  the  French  "New  Tefta?nent  prin- 
 ted in  France  for  the  ufe  of  the  New  Converts 
 there.  And  this  has  occnfioned  the  Suppreffion 
 of  that  l^Jew  Tefiament^  infomuch  that  few  of 
 them  are  to  be  found,  at  lead  they  are  not 
 publickly  Sold  now  at  Varis. 
 
 L.  If  they  are  fuppreiTed,  then  your  Com- 
 *  plaints  are  anfwered.     But  have  you  any  Ob- 
 jedion  againft  the  Louvain  Traqflation   now 
 Printed  and  Sold  at  Park^  with  the  Approba- 
 tion of  the  Dodors  and  Divines  there  ? 
 
 G.  Yes,  my  Lord,  here  is  one  in  my  Hand, 
 bought  in  Rue  St,  Jaqiies  in  Paris^  where  they 
 are  Printed,  with  the  Approbations  before  them, 
 iti  the  Year  i7Qi»  And  in  this  Tranflation 
 there  are  niany  Miftranjlativns,  I  will  fhew  your 
 Lordfhip  one  ^  it  is  faid,  AEls  xiii.  2.  As  they 
 minijlred  to  the  Lord.  The  Vulgar  Lati?i  has 
 it  in  the  fime  Words,  Mirijjhaiitihm  illis  Do' 
 mtno.  But  this  French  Tranflation  is  in  thefe 
 Words,  Or  comme  ils  offroient  an  Seigneur  le  Sa- 
 crifice de  la  Meffie.  When  they  had  offered  to 
 the  Lord  the  Sacrifice  of  the  Mafs^ 
 
 L.  Ifuppofe  they  took  that  to  be  the  Mean- 
 ing of  the  Words. 
 
 G,  Your  Lordfhip  may  fuppofe  fo.  But, 
 My  Lord,  what  the  Import  of  the  Words  is, 
 or  what  Confequences  may  be  drawn  from  them, 
 is  what  we  call  Fxpofttion  or  Commenting  upon 
 the  Text  •,  but  to  alter  the  Words  of  the 
 Text  is  of  another  Nature,  it  is  falfe  Iranfiation^ 
 and  not  an  Interpretation  -^   and  comes  «ndejc 
 
 that 
 
C   57  ) 
 
 that  terrible  Curfe  pronounced  Rev.xxil  i8^ 
 19.  againft  thofe  who  add  to,  detract  from,  or 
 pervert  the  Words  of  Holy  Scnptitre. 
 
 And  to  (hew  that  this  was  nor  done  by 
 chance,  and  what  Ufe  they  intended  to  make 
 of  this  Text  thus  TranOiited,  ABs  xiii.  2. 
 They  pilt  upon  the  Margin,  La  Salute  Meffe^ 
 the  holy  Mafs.  That  the  People  might  here 
 find  a  plain  Text  of  Scripture  for  the  Mafs 
 and  the  Sacrifice  of  it.  And  in  the  Index 
 (which  is  done  by  the  fime  Authority  as  the 
 Tranflation)  upon  the  Word  Me[fe^  this  Text 
 is  named  as  a  Proof  that  the  Jpojiles  did  cele- 
 brate Mafs. 
 
 This  Sacrifice  of  the  Mafs  is  a  plain  JJJi^ 
 t'lon  to  the  Text.  Let  me  give  one  Inftanceof 
 Sttbfiratiing  from  it.  It  is  faid,  Heh.  xi.  21. 
 1  hat  Jacob  worfiippeJ'Q^  ttpon  or  leaning  ztpon 
 the  Top  of  his  Staff.  But  this  French  Tranfla- 
 ■  tion  leaves  out  the  Word  g^'  itpon^  and  renders  it 
 that  he  Worpipped  the  top  of  his  Staff,  Adora 
 le  Haitt  de  fon  Bato?j.  And  in  the  Index  at  ths 
 Word  Adoration  this  Text  is  quoted  for  the  Ado- 
 ration  of  Wood^  U  Adoration  fait  aijx  Bois.  Heb. 
 xi.  21.  Belike  they  thought  there  was  fome 
 hnage  carved  or  painted  on  the  Top  oi  Jacob's 
 Staff  which  he  worfliipped  !  And  fo  this  is 
 n:iade  a  Text  for  worfjippi7ig  their  wooden  Images 
 and  Pi&nres  I  Efpecially  the  folemn  Worff?ip  of 
 the  Crofs  every  Good- Friday.  And  who  knows 
 but  that  the  Head  o{  Jacob's  Stnff  was  not  round 
 but  Crutch-ways,  fet  a-crofs  (as  is  ufuil  with 
 old  Men)  and  the«  the  Staif  was  a  perfed:  Crofs  I 
 
 In 
 
(  58  )  . 
 
 In  the  {ormtrText  concerning  the  Mafs  this 
 Fre7ich  Tranflation  adds  to  the  Words  of  their 
 own  Vulgar  Latin  as  well  as  of  the  OrtgtJial  i 
 But  in  this  laft^  thtVidgar  Latin  as  well  as  the 
 French  fubftrad  from  the  Original^  and  both 
 render  this  Text  the  fame  way. 
 
 But,  to  do  Juftice  to  all,  thtPoH  Royal  Bible 
 delivers  this  Text  from  the  grofs  Interpretation 
 put  upon  it,  by  means  of  a  falfe  Traiijlation^  to 
 favour  the  worjhippijig  ofJVoodo 
 
 In  the  other  French  Tranflation  I  mentioned 
 before,  made  for  the  Ufe  of  the  nev/  Converts^ 
 this  Expreflion  i  Cor^  iii,  15.  of  fome  that 
 fliall  be  faved  with  great  Difficulty,  as  if 
 pajfing  through  the  Fire^  is  boldly  Rendred, 
 the  fire  ofVurgatory^  as  the  Words  of  the  Text^ 
 without  any  different  CharaBer^  as  is  ufed 
 With  us  when  a  Word  is  put  in  to  msktEnglifi 
 of  an  Hebrew  or  Greek  Idiom*  But  in  this 
 Lotivain  Tranflation  the  Text  is  let  ftahd,  Jo 
 as  by  fire^  only  Purgatoire  is  put  on  the  Margin 
 in  this  Edition  made  fince  the  Objedions  againft 
 the  other  Tranflation,  in  which  the  Addition 
 of  Purgatory  to  this  Text  is  particularly  taken 
 notice  of. 
 
 I  could  give  your  Lordfliip  more  of  the  Cor- 
 ruptions of  Texts  in  the  French  TranflationSo 
 I  have  now  only  named  three,  one  for  the 
 Sacrifice  of  the  Mafs^  another  for  the  Ado^ 
 ration  of  the  Crofs  arid  of  hnages^  and  one  iot 
 Vurgator:^. 
 
 iXha 
 
(  5P  )  • 
 
 i.  The  Church  Is  not  anf\t^erable  for  thefc 
 Tranjlations^  however  approved  and  recommen- 
 ded by  DoHors^  Univerfities^  &c* 
 
 (17.)  G.    But  the  Veople  are  deceived  by 
 them*    'The  Veo'ple  believe  as  they  are  taught. 
 There  is  fmall  Security  to  them  in  the  Ab- 
 ftrufe  Difputes  concerning  Injallihility^    hoW* 
 far  it  extends,  and  where  it  is  placed,  and  in 
 the  Difputes  betwixt  topes  and  CoiinciU  about 
 \X.     Thefe  are  Qaeftions  of  which  I  fuppofe 
 your  Lordftiip  will  eafily  grant  the  Commoti 
 teople  are  no  Judges.     They  know  nothing 
 of  the  matter.     How  (hould  they,  when  the 
 heoYned  Men  are  divided  among  themfelves 
 concerning  them  .<?   So  that  this  Infallibility^  if 
 it  could  be  fouxid  and  fixed,  would  be  of  lit- 
 tle ufe  to  the  Generality  of  the  People,    un-^ 
 lefs  their  Curates  and  x}i\t\xYathers  atid  Mothers 
 who  inflruft  them,  were  likewife  all  of  them 
 Infallible^  for  as  I  faid,    they  believe  as  they 
 are  taught,   and  examine  no   further.     Nay, 
 they  are  forbid  to  examine,  for  that  implies 
 a  Uoubt,  and  they  are  not  to  doubt  of  the 
 Religion   they    are   taught,    but    to    receive^ 
 without  any  Doubt,  what  has  been  told  them 
 by  their  Curates^  Fathers^  Mothers^  or  NitrfeSy 
 and  what  is  current  in  the  Country  where 
 they  live.     This  is  all  the  bifallibilitj  of  which 
 they  are  capable.     And  this  is  the  way  of  all 
 the  Earth.    It  is  thus  that  the  Generality  of 
 Mankind,  vjhtth^r Heathens^  Jews^  Maho?ne^ 
 tans^  or  Chrifiians^  receive  their  Religion.  And 
 
 E  without 
 
•  C  60  ) 
 
 without  cxaniirfing  into  what  we  have  been 
 taug^ht,  no  Man  could  change  his  Religion. 
 None  could  ever  have  become  a  Chrijlian^  ef- 
 pecially  no  Jew^  who  had  the  Authority  of 
 his  Church  again  ft  C^^//?,  to  which  Church 
 he  alledges  Promifes  of  Verpetiiity  and  InfaU 
 libility. 
 
 (18.  J  L.  The  Biflipp  oi  Meaux  has  cleared 
 this  in  his  Conference  with  Mr.  Cloud. 
 Where  the  Bifhop  afferts  the  Neceflity  of  a 
 hiving  Infallible  Judge  always  in  being  to 
 dired  Men.  And  fays,  that  when  Chrift 
 was  ^come.  He  was  that  Living  Judge ^  and  fo 
 the  Authority  of  the  Jewijb  Church  was  fti- 
 perfeded. 
 
 G.  This  is  Gratis  diBum  and   begging  the 
 Queftion  of  the  Je7v^  as  I  haVe  faid  already, 
 who  upon  the  Authority  of  his  Churchy  denies 
 our  Cbriji  to  have  been  the  MeJJiah.     I  will 
 not    repeat,    only    aft:    thefe  few  Queftion^ 
 farther,     i.  Who  was  this  Living  Judge  be- 
 fore the  floods   For  the  Bifhop  fays  there 
 muft  be  always  fuch  an  one  in  being.    2.  Was 
 Abrahafn^    who  was   known  only   to    a  few 
 Neighbours,  and  wrought  no  Miracles  to  con- 
 vince others,  was  he,  I  fay,  given  as  fuch  a 
 Guide  or  Jiulge  to  the  whole  Earth?  And 
 Chrijl  was  not  fo  great  a  Traveller  as  Abra- 
 ham.    5.  Where  was  this  Living  Judge  when 
 Chriji  was  Dead  ?  And  if  there  was  none  for 
 three  Days,   it  might  befo  for  three,  or  three 
 hundred  Years,    or  for  good  and  all,  becaufe 
 
 the 
 
( <?I  ) 
 
 the  Argument  fails  for  the  Necefity  of  fuch  a 
 Judge  always  in  being.  You  will  not  {ixy 
 the  Church  can  fail  for  three  Days.  The  Pro- 
 mifes  of  God  can  never  fail,  no  not  for  a 
 Moment. 
 
 L.  Chriji  founded  His  Church  before  He  died, 
 and  left  his  Apojlks  for  Guides,  chiefly  Petet* 
 the  Prince  and  Principle  of  Unity  to  them  all. 
 
 G.  And  yet  of  the  Jpofiles^  one  betrayed 
 Him,  another  forfwore  Him  fand  that  was 
 Peter^  Mforfook  Him. 
 
 L.  That  was  human  Frailty,  aiid  Perfonal. 
 But  they  retained  the  true  Faith^  they  were 
 in  no  Error  as  to  that. 
 
 G.  The  greateft  that  could  be.  For  as  yet 
 they  kneiv  not  the   Scripture ^    that  He  muft 
 rife  again  from  the  Dead,  John  xx.  9.     And  if 
 Chrifi  be  not  Raifed^yoitr  Faith  is  vain  :  years 
 yet  in  your  Si7is^  i  Cor.  xv.  1 7.     And  the  Rea- 
 fon  given  for  choofing  ^{at^hias  mto  the  room 
 oVJiidas  was.  That  he  might  he  a  witnefs  with 
 the  other  Apoflles  of  the  RefurreSion  of  Chrifi. 
 Ad:si.  12.     And  what  Faith  could  they  have 
 in  Him  whom  they  had  quite  given  over,  and 
 never  expefted  to  fee  liim  more  ?  They  trufled 
 that  it  had  been  He  who  Jhould  have  redeemed 
 Ifrael,  Luke  xxiv.  21.     But  when   He   was 
 Dead,  all  their  Hopes  were  gone,  they  expeded 
 no  Redemption  from  Hinio     This  was  far  fnm 
 a  ChrifiianFaith^  andcouid  there  bea  Ci'n/?ij/i 
 Church  without  this  Faith  ,^ 
 
'to  avoid  all  this,  and  fecure  the  Promifc 
 of  InJefeBihility^  to  the  Churchy    feme  of  your 
 Authors  of  greatefl:  Name  have  faid,  that  the 
 Church  was  then  preferved  in  the  Virgin  M^ry. 
 And  thence  infer  that  the  CathoUck  Church  may 
 be  preferved  in  one  Woman^  as  it  was  then, 
 and  that  fo   it  may  be  again,  in  the  times  of 
 Anti-chr'tft^    and  the  great  DefeElion  is  fotetold 
 will  be  before  the feconci Coming  oiChriJi^  when 
 Fakh  (ball  not  he  found  upon  the  Earthy  that  is 
 very  hardly,  when  it  may  be  con- 
 fined, to  one  Laicky  2.Wojnan^  or  a      BammcomAn 
 Baptized  Infant^  as  others  of  your    ^JrL^!Duhl 
 Dodors  allow. 
 
 L.  This  is  giving  up  the  Church  quite,  as 
 a  Society^  with  Government^  Difcipline^  6cc* 
 and  I  hardly  believe  any  of  our  approved 
 Authors  have  faid  fo  much,  and  not  been  cen- 
 fured  for  it* 
 
 G.  They  are  no  lefs  Men  than  Alenfis^  the 
 Author  of  the  Glofs  upon  the  Decretals^  Lyra^ 
 Occam^  Aliiaco^  Panormitan^  Titrrecremata^  Peter 
 de  Monte^  Sr.  Antoiiinus^  Citfanus^  Clemangk^ 
 Jacobatms^  J.  Fr,  Picus^  &c.  And  to  fave  Re- 
 petition, your  Lorddiip  will  find  their  Books 
 and  Words  quoted,  in  this  fmall.Treatife  in 
 my  Hand  intituled,  77:?^  incurable  Sceptlctfm 
 of  the  Church  of  Rome^  printed  here  1688. 
 p.22.^c.  I  name  this  little  Trad,  becaufe 
 it  is  (hort,  and  will  give  your  Lordfhip  no 
 great  trouble,  and  proceeds  upon  the  fame 
 Argument  I  have  undertaken  v:lth  your 
 Lordlhip,    inftead  of  the  particular  points  in 
 
 Difpute 
 
C  ^3  ) 
 
 Difpyte  betwixt  the  Church  of  Rome  and  ns, 
 as  Invocation  of  Saints^  Viirgatory^  Scc.    to  go 
 at  once  to  the  bottom  of  the  Caufe,  and"  exa- 
 mine the  Ground  and  Foundation  of  Yaith^ 
 as  taught  in  the  Church  of  ^ome  •,  which  is 
 (hewed,    I  think  to  a  Demonftration,   to  be 
 wholly  precarious  and  uncertain  :    And  that 
 there  is  no  greater  Difference  and  Confufion 
 among  any  fort  of  Men,  upoti  any   Subjeft 
 whatfoever,  than  there  is  among  thi^  Divines 
 of  the  Church  of  ^ome^  concerning  her  R?//<? 
 of  Faith,  and  hi  fallible  Judge  of  Controverfy^ 
 And  every  one  of  the  different  Opinions  about 
 it,  is  in  %t  Con  trad  idion  to  all  the  others, 
 fo  that  if  any  one  of  th^m   be  true,  all   the 
 reft  muft  be  falfe:  And  yet   they  all  pretend 
 to  believe  with  Divine  Faith^    and  think   it 
 neceffary  in  this  cafe,  becaufe  it  is  the  Foun- 
 dation  of  their  Faith. 
 
 Now  if  according  to  thefe  Learned  Dodors, 
 the  whole  Chtmh  failed  upon  our  Saviour's 
 Death,  then  the  Gates  of  Hell  did  prevail  for 
 a  time.     And  if  the  Virgin  Mary  were  ex- 
 cepted, that  would  not  do  much  as  to  the/ 
 Standing  of  the  Church,     But  have  they  any' 
 Revelation^  to  ground  Divine  Faith   upon,  or 
 upon  what  Grounds  do    they  believe,    that 
 the  Virgin  Mary  knew  the  Scriptures,  or  the 
 RefurreSion  of  Chrift,  more  than  the  Apoftles, 
 and  was  not  under*  the   fane  Defpondency  as 
 they  were  >    This  feems    to   be  that  Sword 
 which  Simeon, xo\i.  her,  (hould  pier c'e  throHglf 
 h^r  own  SquI  alfo^  Luke  ii.  35. 
 
 E  3  L.  To 
 
(  ^4  ) 
 
 L.  To  avoid  all  thefe  things,  fome  fuppofe. 
 That  the  Chrifltan  Church  was  not  formed  till 
 the  Defcent  of  the  Holy  Ghoft  at  Fentecoji^ 
 when  Veter  converted  about  5000,  as  told  in 
 the  2d  of  the  A8s.    And  that  it  was  of  this 
 Chrift  fpoke,  when  He   told  ?eter  that    He 
 would  build  His  Church  upon  him,  and  called 
 him  a  R^^^,  and  that  it  was  fulfilled  at  this 
 time,  when  Peter  was  made  the  Inftrument  of 
 that  firft  and  great  Converfion,  which  was  the 
 Foundation  of  all  that  followed. 
 
 G.  If  the  Chriftian  Church  was  not  formed, 
 as  fome  think,  till  after  the  Refurre8io7i^  be- 
 caufe  our  Redemption  was  not  till  then  com- 
 pleated :  Or,  as  others  think,  till  the  Jfcen- 
 fion^  when  Chrifl  commiflioned  his  Apo files  to 
 go  and  teach  all  tlations^   Matth.  xxviii.  1 9.- 
 Or  till  the  Defcent  of  the  Holy  Ghoft^  when 
 they  were  endued  with  Vower  from  on  High. 
 Luke  xxiy.  49.    Yet  any  of  thefe  ways  it  will 
 follow  that  there  was  no  Chri/iian  Church  before 
 the  Death  of  Chrifi.     And  then  that  the  JewiP^ 
 was  the  only  true  Church  while  Chrifl  lived  in 
 the  World.    For  the  Jewijl)  Church  was  to  laft 
 till  the  Chrijiian  was  formed,  elfe  there  was  no 
 Church  at  all  after  Chrijl  came,  till  His  Refur-^ 
 feBion.     And  then  it  would  follow,  that  the 
 only  True  Church  in  the  World  did  rejeft  our 
 Chrijl.     And  then  there  will  be  no  Choice  left 
 us,  but  either  to  acknowledge  the  Fallibility  of 
 the  Churchy  or  to  rejcft  Chrijl  from  being  the 
 MeJJiah.    But  if  the  Chrijiian  Church  was  for- 
 •med  upon  the  firft  Appearance*of  Cferi/?  in  the 
 '  World, 
 
r  ^^ ) 
 
 World,  or  upon  his  Ordaining  the  1  welye 
 Apoflles,  and  fending  them  out  to  preach,  or 
 upon  any  other  Aft  done  in  his  Life  •,  then, 
 as  faid  before,  the  whole  Cfof/rJ^  failed  upon 
 His  Death.  But  if  the  Church  cannot  fill,  no 
 not  for  a  Moment,  becaufe  of  the  I'^ecefjlty  of  a 
 Living  Infallible  Judge  always  in  being,  the 
 Succeffion  of  the  Monarchy  of  the  Church  ought 
 to  be*  Hereditary,  where  the  King  never  Dies  : 
 For  this  Scheme  will  not  admit  of  an  Inter- 
 Regnum  for  Months  or  Years  that  may  be  fpent 
 in  the  Eleftion  of  a  Pope,  in  all  which  time,  the 
 Church  has  no  Head  or  Monarch,  Much  lefs 
 when  there  are  Popes  and  Anti-Popes,  which 
 has  occafioned  2  6  Schifms  in  the  Church  of  Rome, 
 fome  of  them  of  long  Continuance.  And  who 
 is  Judge  in  fuch  a  Cafe?  Is  every  Man  left  to 
 his  own  private  Judgment.  And  i$  it  all  one 
 which  of  the  Contending  Popes  he  adheres  to, 
 whether  to  the  Right  or  the  Wrong  <?  Or  can 
 the  Church  have  two  or  three  oppofite  Heads 
 at  the  fame  time  > 
 
 U  Therefore  in  France,  where  I  received 
 my  Education,  they  place  not  the  Infallihilny 
 in  the  Pope,  but  in  a  General  Council. 
 
 G.  I  told  your  Lordfliip  before,  that  there 
 never  was  a  Council  truly  General  That 
 there  are  Difputes  in  your  Church  concerning 
 General  Councils,  fome  receiving  thofe,  or 
 Parts  of  them  which  others  rejed.  And  who 
 fliall  be  Judge  in  this  Cafe  ? 
 
 But  fuppofe  you  were  agreed  among  your 
 felves  concerning  your  Councils,  and  that  they 
 •    "  E  4  were 
 
(66) 
 
 were  Infallible^  ye<  they  are  not  a  living  Judge 
 always  in  being  •,  you  have  not  had  one  (ince 
 that  oiTreiit^  which  began  in  the  Year  1545, 
 and  concluded  in  the  Year  1565.  Now  150 
 Years  ago.  And  there  may  not  be  anpther  in 
 twice  that  time,  if  ever.  Where  then  is  the. 
 living  Judge  always  in  heing^  which  the  Bifiop 
 pf  Meaiix  and  others  think  neceflary  ? 
 
 L.  GeneralQoimcils  may  in  this  Senfe  be  cal- 
 led Liviiigy  and  always  in  beings  that  their  C^- 
 vons  are  always  in  beings  and  determin  Contro- 
 verfies  to  thofe  who  regard  them.  And  if  new 
 Herefies^  or  Qontr  over  fie  s^  or  Schiffns  of  Popes 
 arife,  new  CpimciU  may  be  called  to  Determin 
 them, 
 
 G,  And  Ages  may  pafs  before  that  can  be 
 done.  And  the  Church  may  be  corrupted  in  the 
 mean  time  for  want  of  fuch  a  liviiig  Judge,  As 
 Europe  is  now  fituated  it  would  be  pretty  diffi- 
 cult to  have  a  General  Council.  And  it  may  be 
 Jong  enough  before  any  Pope  may  be  of  Opinion 
 ta-caii  one,  or  hazard  his  Supremacy  upon  it. 
 
 (19.)  But,   My  Lord,  the  Canons  of  Pafl 
 
 CoiiiiciU  are  not  hiving^  nor  can  fpeajc  for  them- 
 felves.  There  a^e  Volumes  Printed  of  the 
 Learned  in  your  own  Communion  giving 
 contrary  Expofitions  of  the  Cations,  I  will  In- 
 ilance  in  one,  thg  Third  Canqn  of  the  Fourth, 
 commonlyv called  the  Cicea^  Council  oi  Later an^ 
 acknowledged  to  b^  a  true  Qetij^ral  Council  by 
 all  of  the  Church  oi  Rome^  eftabiiihcd  in  moil 
 cxprefs  and  p.Qi]!ive  Term?,  the  Pope's  Powe? 
 
 9l 
 
(^7  ) 
 
 of  Depofing  Princes,  and  Abfolviyig  their  Sub^ 
 jeBs  from  their  Allegiance,  not  only  if  he  pleafe 
 to  call  them  Heretkb  thcmklvcs,  but  if  they 
 do  not  Extirpate  all  Heretuks  out  of  their  Do- 
 ?ninions.  This  is  maintained  in  the  literal 
 Senfe  by  Bellarmin  and  xht  Italian  Doftors.  On 
 the  other  hand,  the  Gallican  Church  who  have 
 Condenmed  the  Depofing  Dodrine,  and  yet 
 own  this  Council  o(  Lateran,  are  pur  to  harcj 
 Shifts,  and  many  Diftindionsto  Solve  this,  but 
 it  is  impoflible,  for  either  that  Dodrine  n.ult  be 
 true,  or  this  Council  has  greatly  Erred. 
 
 L.  But  not  in  Faith.  This  is  no  Matter  of 
 faith. 
 
 p.  But  is  it  not  Matter  of  Salvation,  for 
 which  we  (hall  be  Judged  at  the  laft  Day  ?  St. 
 Paul  fays,  Rom.  xiii.  2.  They  that  rejiji  the 
 (^Lciwi\xV)Powers^jhaI/receive  to  the?nfelvesDam* 
 
 Ration Wherefore  (fayshe,r^r.  5.)    Te  7nu(t 
 
 neeJ^  be  SuhjeB,  not  only  far  Wrath  (or  fear 
 of  temporal  Punifhment  from  thefe  PovversJ 
 but  alfo  for  Confcience  fake,  that  is,  towards 
 Qod.  And  what  are  thefe  Guides  of  Confidence 
 who  lead  us  wrong  in  this?  In  the  Defcriptioa 
 of  the  lafi  Judgment  given  by  Chrifl,  Matth, 
 XXV.  31.  to  the  end,  Meri  (hall  be  Judged 
 chiefly  for  their  VraBice.  There  is  nothing 
 mentioned  there  but  what  Men  have  done. 
 And  have  v/e  no  Guide  as  to  PraSice,  while  we 
 raife  fuch  Contentions  about  a  Guide  in  Faith  .<? 
 Or  isrih^Church  a  Guide  in  Pra&ice  too?  And 
 ig  a  General  Council  the  Church.  Then  the 
 Church  has  led  us  into  a  damnable  Praclice,  un- 
 
( <58 ; 
 
 Icfs  the  Pop^  has  Power  to  Depofe  Pnnces  at 
 his  Pleafure,  and  that  th^re  is  no  Sin  in  Rehel- 
 Uofty  and  all  the  SlooJ  and  Defolation  that  fol- 
 low it,  if  his  Holinefs  fo  Command  ! 
 
 L.  But  the  Church  does  not  oblige  u%to prO" 
 fefs  or  fubfcrih  the  Depojing  Doftrine,  no,  nor 
 to  believe  it,  fo  that  you  may  be  a  good  Roman 
 Catholicky  notwithftanding  all  this.  Nay  you 
 may  oppofe  the  Depofmg  Dodrine,  as  the  Clergy 
 pf  France  do. 
 
 G.  And  may  I  not  be  as  good  a  Roman  C^- 
 tholick  if  I  do  believe  it,  and  defend  it,  and 
 praBice  it  too  >  And  have  I  not  all  the  Encou- 
 ragement the  Church  of  Rome  can  give  me,  the 
 frequent  PraSice  of  the  Popes  themfelves,  and 
 here  the  Canon  of  a  General  Council  for  it  ? 
 And  have  any  of  the  Popes  ever  yet  Renounced 
 it? 
 
 L.  But  the  Doftors  do  not  agree  about  the 
 Senfe  of  that  Canon.  You  fee  France  takes  it  in 
 ^  quite  contrary  Senfe  from  the  Pope  and  Italian 
 iDoftors, 
 
 G.  Then  your  Lordfhip  fees  that  Canons  are 
 I[)ut  a  dead  Letter^  and  that  there  may  be  Dif- 
 putes  about  them.  And  where  then  is  the  Li- 
 ving Infallible  Judge  always  in  being?  You  fee 
 the  Canons  of  former  Councils  cannot  be  this 
 Judge.  There  muft  be  another  Judge  to  deter- 
 mine what  tht  true  Senfe  of  them  is.  And 
 who  Ibould  that  Judge  be  but  the  Pope  the 
 Head  of  thcChurch  ,^  I  am  fure  if"  I  were  a  Ro- 
 man  Catholick  I  ftiould  be  on  that  Side,  I  could 
 Ihev/  Your  Lor^lhip  feveral  other  Canons  of 
 
 Councils 
 
(6p) 
 
 Councils  that  are  in  Difpute  among  your  own 
 Dodors  ^  but  that  can  be  no  Wonder,  when  I 
 have  already  (hewed,  they  are  in  Difpute  a- 
 bout  the  Coimcil  themfelves.  So  that  there  is 
 no  Certainty,  what  the  Judgment  of  your. 
 Church  is.  Or  rather  it  is  certain  that  it  is 
 mofl  Erroneous,  and  in  Matters  that  concern 
 pur  Eternal  Salvation,  as  well  as  the  Peace  of 
 the  Worlds  that  is,  Rebellmi  ("among  other 
 things)  which  is-as  Witchcraft  and  Idolatry.  I 
 have  Inftanced  in  this  Siw,  becaufe  I  know 
 Your  Lordlhip  to  be  tenacious  of  your  Loy- 
 alty. 
 
 And  now.  My  Lord,  fince  the  Saving  of 
 our  Souls  is  the  End  for  our  being  of  any 
 Churchy  I  leave  Your  Lordfliip  to  Judge,  whe- 
 ther the  People  are  fafeft  in  the  Communion 
 of  ^ome^  or  of  the  Church  of  England^  as  to 
 this  Point  ? 
 
 (20.)  L.  They  are  fafe  in  the  Church  of 
 Yrance^  where  the  B^pofmg  Dodrine  is  dif- 
 owned. 
 
 G.  My  Lord,  our  Difpute  is  with  the. 
 Chtirch  of  Kome.  And  if  the  Church  of  France 
 differs  from  the  Church  of  Rome^  in  Matters 
 whereon  our  Salvation  depends,  they  cannot 
 be  faid  to  be  one  Churchy  or  to  have  the  famQ 
 Guides  to  Heavefj,  ^ 
 
 But,  My  Lord,  the  Pope's  Depofing  Power 
 has  extended  it  felf  even  to  France^  of  which 
 you  will  find  frequent  Inftancesin  their  Hifto- 
 lies.    And  even  fo  late  as  the  Holy  League  a- 
 
 gainfl: 
 
C  "70  ) 
 
 g^irift  Hen,  III.  all  the  Popes  in  that  time  joi- 
 ned with  the  Lea^^ue  againft  the  King,  and  fup- 
 ported  that  Kebellion  by  their  Authority.   And 
 the  Generality  of  the  BijJjops  and  Clergy  of 
 Trance^  and  their  Univerftcies  took  part  with 
 the  League^  and  juftified  it  by  Principle  and  in 
 Print,  the  Book  dejujla  AbJicatlojie  Henrici  III. 
 Of-'tbejitfi  Abdication  o/HenJlL  King  <?/France, 
 was  then  wrote  upon  the  foot  of  the  Depoftng 
 Power,  .  not  only  of  the  Pope  but  alfo  of  the 
 People.     And  U4''oila  in  his  Hiftory  of  thefe 
 Civil  Wars  in  France  tells, 
 F^/7i'^'  ^^-  '^v'    Agreac   and  Solemn  Frocef 
 glif^  Tranflation.  Prin-  Jton  wos  made  hj  Urder  JrofH 
 tpd  in  the  Savoy,  1678,    i]jq  Cardinal  Le^at^  to  irtu 
 L.^.xi.P.,..459.  ^i^^^    Q,j>,    4^//?..,^     (for 
 
 the  Succefs  of  the  League   againfl  the  Xing) 
 in  which  the  Prelates^    Priejls^   and  Monks  of 
 the  feveral  Keligioiis   Orders^    walked  all  in 
 their  accuftomed  Habits  ,  but  befides  them^  Ar^ 
 med  openly  with  Qorjlets^  Gu7is^  Swords^  Partis 
 fans^  and  all  kind  of  Arms  Offenfive  and  Defenr 
 five^  making  at  once  a  double  Shew,  both  of  De- 
 votion^ and  Qonftancy  of  Heart  to  defend  them- 
 felves.     Which  Ceremony  though  to  many  itfee^ 
 med  Undecent  and  Ridiculous,  yet  zvas  of  great 
 ttfe  to  augment  and  confirm  the  Courage  of  the 
 common  People, 
 
 And  the  CardinaULegat  fay€  in  the  Declara- 
 tion he  Pubiiihed  to  the  Leaguers^ 
 Ibid. Lib, xiil.     j-j^p^j.  |-q  acknowledge  an  Heretick 
 ''*  ^'  *  fjr  their  King^  is  th^  Dream  of 
 
(  71  ) 
 
 n  Mad-man^  -lifhich  proceeds  fr&m  nothing  elfi 
 hnt  Heretical  Cojittipjon. 
 
 And  the  Leaguers  fhew  wherein  they  pla^ 
 ced  their  Confidence,  and  fay,  They 
 nre    the   nwft   holy    Fathers      (the     ^^^^-P-^P^- 
 Popes)  and  the  moji  Holy  See  that  have  fent 
 us  Relief :  And  though  tnany  have  been  called 
 to  that  fnpr erne  Vigjiity  (of  the  Popedom)  y/w^^ 
 thefe  lafi  Troubles^  yet  hath  there  not  been  one  of 
 the?n  who  hath  changed  his  AffeBion  towards  iis^ 
 A  nwft  certain  Teftimony  that  our  Caufe  is  Jnfi. 
 And  there  had  been  Six  Popes  during  the 
 League^  viz.    Gregory  XIII.  Sixtus  V.  Urban 
 VII.    -Gregory   XIV,    Innocent  IX.   and   C/^- 
 vieJit  VUL    And  they  fupported   that  RebeU 
 lion^  not  only  with  thtk  Ble/Jmg  it  and  the 
 Authors  of  ir,  and  Curfmg  the  King  and  all 
 the  Loyal  Subjefts  who  Adhered  to  him  ^  but 
 they  fent  more  fubftantial  Relief,  vi:::^.  3cccc6 
 Crowns  for  tlje  Service  of  thg 
 Cardinal  oi Bourbon,  whom  they     J^i^  V^*  .''"*' 
 had  chofen  Ktngy  by  the  Name 
 of  Charles    the    Tenthy    againfl  the    next  in 
 Blood,  only  becaufe  he  was  a  Proteflant  -/and 
 15C00  Crowns  a  Month    to  carry  on    that 
 Rebellion,  with  an  Army  of  6cco  Foot,    and 
 J2CO    Horfe   to  Aflifl  thefe    Holy  Leaguers. 
 The  Pope   went  Heart  and  Hand    into    this 
 V^ork  JVhich  he  accounted  excellently  Good  (favS 
 D^AvilaJ  and  of  wonderful  Glory 
 and  Advafjcement  to  the  Apoftolick       ^  *^''  ^'"^^  ^' 
 See.     And  afterwards,    when  the  Snccefs  of 
 the  Kings  Arms    h;id  induced  feveral  of  the 
 
 Clergy 
 
(   70 
 
 Clergy  and  others  to  come  over  to  him,  the 
 Fope  fent  his  Monitory  Letters  to 
 ILib.xiii.  ^he  Prelates  and  Catbolicks^  com- 
 ^'  ^^°  manding  them  under  Pain  of  Ex- 
 communication^  afid  of  being  deprived  of  their 
 Dignities  and  Benefices^  and  of  being  iifed  as 
 SeQaries  and  Hereticks,  that  they  (Jjould  with^ 
 draw  thefnfelves  from  thofe  Places  thatyeilded 
 Obedience  to  Henry  ^/Bourbon  (fo  hefliled  the 
 jCing)  and  from  the  Union  and¥ellorpjhip&fhis 
 FaBion.  And  the  Authority  of  the  Pope  pre- 
 vailed fo  far  at  laft.  That  thofe  Catholicks 
 who  had  joined  with  the  King  formed  a  Qon-- 
 jpiracy  againft  hitn,  upon  his  Delay  of  chang- 
 ing his  Religion,  wherein  the  Princes  of  the 
 Blood  were  moft  violent,  and  told  him  plain- 
 ly to  his  Face,  that  if  he  did  not  perform 
 his  Promife  (to  turn  Roman  Catholic k J  they 
 would  Defert  him,  and  join  with  the  Leagueo 
 See  D^Avila^  p.  6ii,  612.  as  jikewife,  555, 
 601,  and  605. 
 
 After  his  Converfion,  and  being  by  that 
 Eftabliflied  upon  the  Throne,  they  feared  his 
 Power,  and  therefore  the  ?(?/'<?  (asno\v)  made 
 lefs  Noife  with  the  Depofing  Doftrine,  which 
 yet  he  would  not  difown,  but  keep  it  in  Petto 
 till  a  more  fitting  Opportunity.  But  yet  it 
 was  not  carried  fo  Covertly,  but  that,  even 
 in   their   Sermons,    wife   and    willing   Meh 
 
 might  know  their  Mean- 
 SeeKing  J^we.LhisD.-     -        ^availlac  Upon  his 
 
 fence  of  the  Right  of  Kings  a-  o       ^        .  t 
 
 gainft  Cardinal  Fcmuy  p.  4.    Examination,    alleaged 
 
 'the 
 
(  n  ). 
 
 the  hent  Sermons  before  his  AfTafTination  of 
 King  Hefh  IV.  as  the  Ground  and  Encourage- 
 ment to  that  Execrable  FacT:.  But  after  that 
 Magnanimous  Prince  had  thus  fallen  a  Sa* 
 crifice  to  their  Reftlefs  furious  Zeal,  and 
 his  Son  fucceeded  Young  and  Fencelefs  to  the 
 Government  then  they  fet  up  again  the  Depo- 
 fmg  Dodrinc  on  High,  becaufe  then  they  durft 
 do  it.  With  which  our  King  James  does 
 juiftly  Upbraid  them,  particularly  his  Oppo- 
 nent the  Cardinal  of  Perron^  in  the  Preface 
 to  his  Book  quoted  on  the  Margin.  For  it 
 was  but  Five  Years  after  the  Murder  of 
 Heiiry  iV.  viz..  An.  1615,  that  Cardinal  Per^ 
 ron  in  the  Aflembly  of  the  Three  EJiates  of 
 ¥rance^  and  in  the  Name  of  the  Firji  Effate^ 
 that  is  of  the  Clergy^  did  Re-aflert  the  Power 
 of  the  Pope  to  Depofe  Kings ^  with  this  Rea« 
 fon,  that  otherwife.  There  had  not  been  any 
 Church  for  ma7iy  Ages  paji  •,  and  that  indeed 
 the  Church  (he  meant  of  Rome  J  was  the  very 
 Synagogue  of  Anti-chriji. 
 
 ^But  to  come  to  a  frefti  Inftance^  how  oil 
 foot,  the  Pere  Juvejicy  a  French  -jefuit  ha§ 
 lately  Printed  a  Book  at  Rome  in  Defence  of 
 the  Pope''^  Power  to  Depofe  Princes  :  And  the 
 Unwillingnefs  and  Shifts  of  the  Jefuits  at 
 Park  to  difown  him  in  this,  and  to  dif- 
 claim  that  Dodrine  fairly  and  above  Board, 
 Ihews  that  it  is  not  yet  quite  extinguifhed 
 in  France^  but  kept  in  the  Embers,  as  iii 
 the  Reign  oi  Henry  IV.  For  all  who  Under- 
 ftand  that  Order  of  the  Jefuits,  know  full  wtW 
 
 that 
 
tt>at  none  of  them  dare  Print,  efpecially  upoll 
 fuch  a  Subjeft,  without  the  Approbation  of 
 their  Superiors.    However  it  is  Plain  by  this, 
 
 Sthe  Depofiiig  Doftrine  is  ftill  Counte- 
 ■ed  at  Kome.  And  that  f  ranee  is  not  in- 
 y  free  from  the  Infeftion.  And  thoUgh 
 the  Vigor  of  the  prefent  King  has  deprefled 
 it  very  much,  we  cannot  fay  it  is  totally  ex- 
 tinguiOied,  or  that  there  is  no  Danger  of  a  Re- 
 laple,  while  the  Authority  of  the  Pepe  is  fo 
 Revered  as  Head  oi  the  Catholick  Church,  and 
 this  Council  of  Laterdn  is  ftill  owned  as  tru- 
 ly GenerahnA  Infallible.  And  the  Bijbops  of 
 France  ftill  take  ati  Oath  of  Fidelity  and  Obe- 
 dience to  tht  Pope.  ,         rn.  •  t. 
 
 L.  But  that  Oath  is  not  Inconfiftent  with 
 their  Fidelity  to  their  King. 
 
 G.  Pray,  my  Lcrd,  let  me  afk  you,  is  not 
 an  Oath  to  be  taken  ia  the  known  and  de- 
 clared Senfe  of  the  Impofer,  for  whofe  Secu- 
 rity it  is  taken  ?  .  „  r  ,  /-.  r 
 •  L.  Yes  furely,  for  otherwife  all  fuch  Oaths 
 would    be    Equivocal,    and   no  Security  at 
 
 all 
 
 G  Then  the  Queftioti  will  be,  what  the 
 Pope  means  by  the  Regalia  of  St.  Peter,  and 
 all  the  Rights,  Prerogatives,  &c.  of  the  Apo- 
 fiolickChair,  as  he  calls  his  o^n,  to  which 
 thefe  Bipops  are  Sworn,  contra  omnem  homt^ 
 rteni,  againft  every  Man  or  Power  m  the 
 World.  For  if  is  the  Pope  who  impofes  this 
 Oath,  and  it  is  taken  for  its  Security.  And 
 has  he  not  fufficieiitly  declared  what  he  means 
 
(75  ) 
 
 by  it  ?  Take  it  in  the  Words  of  the  Proceedings 
 of  the  Parliament  of  Paris,  in  tht  Appendix^ 
 p.  44.  where  they  fay,  That  hy  this  Decree  (pi  the 
 Bulla  in  Cosna  Domini  j  the  Popes  declare  them- 
 Selves  Soveraign  Monarchs  of  the  World,  i^nd  this 
 is  no  more  than  is  given  them  at  their  Corona^ 
 tton^  as  you  have  it  in  the  Roman  Pontifical^ 
 where  the  Triple  Crown  is  put  upon  the  Pope% 
 Head   with    thefe  Words,       A..n.T^K.,,r,t«  Trj 
 
 .  .         '.       Accipe  i  nyaram  1  ri- 
 
 Recetve  this  Diaaem  adorned  bus   Coronis  ornatam  .• 
 with  threeCrowm:  And  know  Ec/chs  te  efTe  Patrem 
 
 r  ir    ^        1       77  ^  f  r  Princi pum    cc    Regum : 
 
 your  Jelf    to     be    Father    ^/    Reftorem     Orbis:      In 
 princes    and  Kings  ;    Gover-    Terra  Vicarium    Salva- 
 
 nor  of  the  World :  And  Vicar  '^'''  ^^^^^  ^^-^^  ^^^^^^*- 
 upon  Earth  of  our  Saviour  Jefus  Chrift.  And 
 muft  not  this  Governor  of  the  World  have  F(?U7- 
 er  to  Dethrone  all  petty  Kings  and  Princes 
 that  are  under  him?  Elfe  how  can  he  Govern 
 the  World  ?  And  the  Popes  think  that  this 
 their  Soveraign  Power  of  Depofing  Princes  is 
 fully  Recognized  to  them  in  the  forefaid  Canon 
 of  the  Council  of  Lateran.  And  no  Pope  has 
 ever-  yet  been  brought  to  difown  this  Power. 
 So  far  from  ir,  that  the  Pope  who  moft  of  any 
 other  Afferted  this  Bulla  in  Cosna^  and  (et  it  up 
 on  High,  caufing  it  to  be  Affixed  and  Publiih- 
 ed,  not  only  at  the  Doors  of  the  Churches  in 
 Rome^  but  in  the  Field  of  Flora^  that  all 
 *  might  take  notice,  as  you  find  at  the  end  of 
 the  Bull^  p.  T^-].  Appen,  And  who  pradifed  his 
 Depofing  Power  (^the  lad  in  England)  upoa 
 Queen  Elizalethy  Abfolving  her  Subjedls 
 from    their  Allegiance,   and  Commanding  all 
 
 F  the 
 
'     {76) 
 
 the  Cathoticks  in  England  to  pay  her  no  more 
 Oledience^  nor  Tuxes^  &c.  I  fay  this  fame  Tope 
 has  been  pick'd  out  to  be  Canonized  for  a  Satnt^ 
 the  very  lafl  Summer,  17 12,  by  the  prefent 
 fope^  with  all  the  Solemnity  and  Requifites  in 
 the  Church  of  Rome  for  making  a  Saint,  And 
 this  prefent  Pope^  as  well  as  his  PredecefTors, 
 does,  every  Year,  Thunder  out  iht  Excommnni' 
 cations  of  this  Bulla  in  C(rna^  by  Bell^  Book^  and 
 Candle^  which,  like  Dracanfor^  cuts  down 
 Friends  and  Foes ;  for  there  never  was  a 
 Roman  Catholick  King  in  England^  or  in  any 
 other  Kingdom,  either  before  the  Reformation 
 or  fince,  but  is  Excommunicated  by  this  Bull^ 
 and  by  the  24th  Article,  pad  the  Power  even  of 
 the  Pope  to  Abfolve  him,  unlefs  he  firil  Abro- 
 gate and  Annul  ail  the  Laws  of  his  Country 
 which  are  contrary  to  the  Tenor  of  this  BulL 
 And  this  never  yet  was  done,  and  I  dare  fay  ne- 
 ver will  be  done,  in  any  Pcpifh  Country  in  Eu- 
 rope^ and  there  is  not,  nor  ever  was  any  Popifh 
 Country  in  any  other  Part  of  the  World,  unlefs 
 you  will  except  the  late  Spanifh  Plantations  in  A- 
 werica.  And  not  only  the  Kings  themfelves,  but 
 all  their  Parliaments^  Councellors^Judges  ^Officers^ 
 even  to  Primers  or  Pullifhers^  or  any  whofo- 
 ever  that  either  direclly  or  indiretllj^  tacitely  or 
 exprejly^  f^iolate,  Deprefs^  or  Rejfrain  the  Eccle- 
 fiajlical  Liberties  or  Rights  of  the  Apojhlick  See- 
 and  holy  Church  of  Rome,  hoivfoever  and  whenfo' 
 ever  obtained^  or  to  he  obtained^  are  all  here  to- 
 gether Excommunicated^  as  likewife  all  Archli- 
 jtops^  Bijhops^  snd  Clergy^    who  ihall  do  the 
 
 fam.e 
 
(77) 
 fame,  and  all  who  Ihall  prefume  to  attempt  a- 
 ny  Oppofition  or  Contravention  to  any 
 thing  contained  in  this  Ball^  are  left  under 
 the  Difpleafure  of  Almighty  Gody  and  of  His 
 hlejfed  Afojlles^  Peter  ar^d  Paul,  which  is  the 
 concluding  San^ion  of  this  Bull,  And  here 
 Saints  muft  be  joined  with  Qod^  left  His  Dif- 
 pleafure fljould  net  be  fufficient.  By  all  this  it 
 appears,  That  there  is  hardly  any  Roman  O- 
 tholick  in  the  World  above  the  Condition  of  a 
 Plow-man,  who  is  not  E^comwunkated  by  this 
 BulL  And  here  you  fee  plainly  the  Tope  affu- 
 ming  a  Temporal  or  Civil  Power  over  all  £w- 
 perors^  Kings^  and  Princes^  Limiting  them  by 
 Artie.  5.  as  to  the  raifing  Taxes  upon  their  own 
 Suijeils,  without  his  exprefs  Licenfe;  and  ex* 
 empting  all  Ecclefiajlicks  from  being  any  way 
 Taxed  by  them.  Artie.  18.  Or  being  under 
 their  Power,  even  in  Civil  ox  Criminal  Caufes, 
 as  by  Artie,  19.  though  it  were  Treafon^  Mur- 
 der^ &c.  for  which  noble  Prirc.ple  Thomas 
 Bccket^  .Archbifliopof  Canter lury\fjzs  Canonized^ 
 for  Maintaining  the  Liberties  of  Holy  Church! 
 
 Now,  My  Lord,  I  leave  it  to  your  fclf, 
 whether  if  you  were  a  King^  you  would  defire 
 all  the  Bijhops  of  your  Kingdom  to  be  under 
 an  Oath  of  Fidelity  to  another,  who  pretended 
 an  Ahfolute  and  Civil  Power  over  you,  with 
 Authority  to  Depofe  you,  as  he  had  done  to 
 feveral  of  your  Predeceilbrs,  and  would  by  no 
 means  be  brought  to  Difclaim  (uch  his  Power, 
 but  on  the  contrary,  made  a  frelh  Claim  of  it 
 every  Year,   and   of  his   being  the  Soveraign 
 
(  78  ) 
 
 Monarch  of  the  WorU  ^  Nay,  he  puts  in  his 
 Claim  for  more,  if  more  can  be  thought  of, 
 as  it  is  Worded  in  the  Bulla  in  Ccena,  Artie. 
 24.  All  the  Rights  of  the  Apoftolick  See  and  Holy 
 Church  of  Rome,  kowfoever  and  vohenjoever  oh' 
 tained  or  to  he  ohtained  - — Howfoever  ohtained^ 
 that  is,  You  are  not  to  enquire  whether  Right 
 or  Wrong  :  And  Whenfoever^  that  is,  You 
 are  not  to  go  back  to  Antiquity^  or  the  Inflitu- 
 tion^  or  look  further  than  the  prefent  Poffejft* 
 OH,  which  with  him  gives  Rights  when  it  is 
 for  him.  And  to  he  obtained^  fecures  any  new 
 Acquifitions  he  can  make,  and  all  his  future 
 Pretences.  This  is  like  Sw^earing  Et  cxterds. 
 And  now  I  think  the  Plenitude  of  his  Power  is 
 fufficiently  Guarded  !  And  all  this  is  included 
 in  th^  Regalia  of  St.  Peter,  and  the  Rights  of  the 
 Roman  Church,  to  which  the  Bifl^ops  oi  France^  as 
 well  as  of  other  Popi/h  Countries  are  Svoorn^  if 
 they  take  thatO^r/?  fincerely,  that  is,  according 
 to  the  known  and  declared  Senfe  of  the  Impofer. 
 
 (xi.)  L  But  I  fuppofe  this  Oath  mud  have 
 been  taken  away,  if  that  Model  of  Church 
 Government  had  gone  on  which  was  propofed 
 by  the  Parliament  of  Paris  (  and  no  doubt 
 with  the  Kings  Approbation )  that  a  Council 
 of  the  Bijhops,  &c.  in  France  Ihould  be  confti- 
 tuted  by  His  Majefty  to  difpofe  of  vacant  Bi- 
 fhopricks^  &c,  and  determine  all  Ecclefeajlical 
 Matters, without  anyAppeal  or  Recourfe  to  Rome. 
 
 G.  And  it  had  gone  on,  but  for  the  Succefs 
 of  that  Confederacy  formed  by  Pope  Innocent  XL 
 
 againfl: 
 
(79) 
 
 ^gainfl:  the  King  of  France^  to  Re-eftablifli  his 
 Supremacy  there.  In  order  to  which  he  fent  a 
 Munch  to  our  late  King  James  to  invite  him  to 
 be  Head  of  that  Cottjederacy,  But  he  who  had 
 learnt  no  other  than  French  Popery,  abfolutely 
 refufed,  and  oppofed  the  Encroachments  of 
 the  Pope's  Supremacy,  as  appears  plainly  by  his 
 Concurrence  with  Monfieur  Barillon  the  French 
 Amhaffador,  then  refiding  with  him,  to  caufe 
 the  Proceedings  of  the  Parliament  of  Paris  againft 
 the  Popc'j  Supremacy,  hereunto  Annexed,  to 
 be  Tranflated  into  Englijh^  and  Printed  at  Lon^ 
 don  in  the  Year  1688,  which  was  his  laft  of 
 Reigning  here.  And  the  Pope  had  this  for  his 
 Excufe,  that  he  could  not  otherwife  have  c^x- 
 md  on  [{\s  Confederacy,  than  by  concerting  the 
 Depofition  of  King  James,  Who  would  not 
 have  agreed  to  the  Jjrfi  of  the  Articles  Sworn 
 at  the  Hague  by  the  Princes,  Allies,  and  Confe- 
 derates,  m  February,  1691,  and  Printed  here  at 
 that  time,  "viz.  That  no  Peace  he  made  with  Lewis 
 XIV,  till  he  has  made  Reparation  to  the  Holy 
 See,  for  whatfcever  he  has  a^ed  againfl  it;  and 
 till  he  Annul  and  make  void  all  thofe  Infamous 
 Proceedings  againfl  the  Holy  Father,  Innocent 
 XL  Thele  are  the  Proceedings  of  the  Parliament 
 cf  Paris  hereunto  annexed.  And  in  the  Treaty 
 of  K.  William  wiUi  Spain,  bearing  Date  Dec,  3  r, 
 i(j90.  it  is  (lipulated,  Art,^,  That  all  things  in 
 the  Ecclejia(licks  ( in  France^  Jhould  he  rejlored  as 
 in  their  former  State, 
 
 Now  if  King  James  would  not  come  in  to 
 thefe  things,   was  there  not  fuificient   Reafon 
 
 F  3  for 
 
(  8o  ) 
 for  the  Tope  to  exercife  his  Depofuig  Power  a- 
 gainft  him,  in  the  bed  manner  that  he  could  > 
 And  if  he  had  ixxch  Power  from  God,  then  King 
 James  had  no  Injury  to  complain  of  as  done  to 
 him,  being  Depofed  by  his  LOi^ivXSuperior. 
 
 L.  You  recal  to  my  Mind  the  Aftonirtiment 
 we  were  in  here  at  the  cold  Reception,  and 
 even  Slights  put.  upon  the  Earl  of  Caftlemain, 
 Ambaffador  of   King  James  at  Rome,  while  a 
 Trotejlapit   Dotlor ,   no  ways   acceptable  there 
 upon  his  own  Account,  and  fome  others,  were 
 Careiled   in    an  extraordinary    manner.     But 
 the  Event  of  things  explains  their  Condud. 
 And  now  ue  fee  the  Reafon  why  Innocent  XI. 
 was  then  called  here  the  Frotejlant  Pope^  be- 
 caufe  he  took  part  againft  King  James,   and 
 helped  on  the  Revolution.     And   I  have  been 
 told,    That  at  that  tim.e  the  Pope  did  require 
 of  King  James  his  Promife  to  ufe  his   Endea- 
 vours to  have  the  Oath  of  Supremacy  taken  away 
 in  England.     And  that  His  Majefty  did  pofitive- 
 ly  refufe  it,  which  fome  of  us  wondered  at  here. 
 But  that  another    did  Promife  it,  and  in  this, 
 was  as  good  as  his  VVord,  and  has  taken  this 
 Stumbling-block  out  of  the  Way. 
 
 G.  King  James  his  Fate  was  very  hard,  he 
 was  Abdicated  in  Ef%land,  becaufe  he  was  a 
 Tap'tjl :  And  the  Pope  wrought  his  Depofition, 
 becaufe  he  was  too  much  a  Protefiant.  And 
 fuch  Proteftants  are  the  French  reckoned  at 
 Rome,  they  are  called  there  Heretici  tolerati, 
 i'olerated  nereticks.  Nor  would  they  bQ  Tole- 
 rated, H  tht  Pops  could  help  it,  that  is,  if  he 
 
 durli 
 
(  8i  ) 
 
 durft  imitate  the  Example  of  his  Predeceflbr^ 
 the  new  Saint,  Pope  Pious  V.  to  Dcpofe  the 
 Soveraigff^  Abfolve  the  Suhje^s  from  their /^//<?- 
 ghftce,  and  Inter Jt&:  the  Kingdom.  But  that 
 Experiment  proved  fo  fatal  to  the  Tope  in  Eng* 
 land,  that  it  is  not  likely  it  will  ever  be  try* 
 cd  again,  either  in  France^  or  any  where  e!(e. 
 The  Thunder  of  the  Vatican  is  fpent,  and  be- 
 come a  Brutum  Fulwen,  The  Emperor  keeps 
 Cemmacchio  flili,  notv;ithftanding  it  is  particu- 
 larly named,  by  the  Latin  Name  Comaclum^  in 
 the  Bulla  in  Coena,  The  2d  Article  Damns  all 
 who  Appeal  from  the  Fope  to  a  future  Conn- 
 cil :  Yet  have  we  feen  it  done  in  Form  by  the 
 King  of  France  and  the  Parliament  of  Paris^ 
 and  that  very  Bull  named,  and  thrown  off 
 without  any  Regard.  And  the  whole  Gallican 
 Church  are  under  this  Excommunicaticn  in  al- 
 moft  all  the  Articles  of  it,  by  the  four  memo- 
 rable Propofitions^  here  annexed,  which  were 
 EftabliQied  in  the  General  Affemhly  of  their 
 Bijhops  and  Clergy^  in  the  Year  1682,  upon 
 which  the  Pope  retufed  his  Bull  to  the  Bijhops 
 there,  as  is  complained  of  in  the  Proceedings  of 
 the  Parliament  of  Paris,  and  v^  as  the  Ground  of 
 their  Quarrel  with  Pope  Innocent  XI.  And  the 
 Learned  ^u  Pin  wrote  his  Treacife  before  men- 
 tioned de  la  Puiffance  Eccleflaflique^  &c.  in  De- 
 fence of  thefe  Proportions  agamft  all  the  Ob- 
 jedtlons  of  the  Pope  and  Church  of  Rome, 
 L.  You  fliould  havefaid  the  Court  of  Rome, 
 G,  I  underftand  not  the  Diflindion.  If  you 
 mean  nothing  by  the  Church  of   Rome  but  a 
 
 F  4  "   General 
 
(    82    ) 
 
 General  Council^  then  there  is  no  Church  of 
 Rome  now  in  the  World,  but  if  there  be  a 
 Church  of  Rome^  where  (liall  we  look  for  it 
 but  at  Rome  ^  And  what  is  it  there  but  the 
 Tope  and  his  Cardinals  .<?  And  is  not  that  it 
 which  you  call  the  Court  of  Rome,  Where  then 
 is  the  Difference  ? 
 
 L.  We  own  the  Pope  to  be  the  Firji  and  the 
 Chief  of  the  Bifiops^  and  as  fuch  keep  Commu- 
 nion with  him,  as  it  is  faid  in  the  Proceedings  of 
 the  Parliament  of  PdiViSy  p,  Ji. 
 
 G.  The  Precedence  of  Bifhops  is  not  a  Matter 
 of  that  Confcquence  as  to  break  the  Peace  of 
 the  Church  for  it,  or  which  of  them  ihould  be 
 prefjdent  in  a  Council.     If   that  were  all   the 
 Difference,  the  Bijhop  of  Rome  fliould  have  it 
 with  all  my   Heart,  or  any  other  Bifhop  they 
 ihould  agree  upon.     And  if  this  were  all  th^t 
 is  meant  by  the  Supremacy  of   the  Pope^  we 
 fliould   not  trouble  the  World   much  about  it* 
 But  he  will  not  be  content  with  any  fuch  thing. 
 The  Supremacy  he  claims  is  no  lefs  than  an  ab- 
 folute   Soveraignty   over  all  the   Churches  'and 
 Kingdoms  of  the  Earth,  their  Bifhops   and  their 
 Kings :  And  this  not  by  any  Ecclejiajiical  Con- 
 llitution,    or    Grant    of     Temporal    Princes^ 
 which    might  l^  Conditional,    Limited,    and 
 Revocable  ;  and  would  infer  their  Superiority 
 to  him  :    But    by   a   Divine    and   Indefeajtlle 
 Right,  as  Succcflbr  of  St.  Peter.^  and  Heir  of 
 all  the  Promifcs   made    to    him,    Unalteralle^ 
 Unlimitahle^    and  Unacccuntahk  to  any    Power 
 upon  Earth, 
 
 L.  What- 
 
C  83  ) 
 
 £.  Whatever  be  means  by  his  Supremacy^ 
 we  mean  no  fuch  thing,  or  other  than  that  he 
 is  the  Fhft  or  Chief  of  the  Bifhops^  and  as  fuch, 
 think  our  felves  obhged  to  keep  Commumon 
 with  him. 
 
 <j.  But  when  he  means  one  thing  by  his  Su- 
 premacy^  and  you  mean  another,  and  he  has 
 fufficicntly  declared  what  he  means  by  it,  and 
 requires  your  owning  it  and  fwearhg  to  it, 
 for  his  Security.  Who  deal  mod  fincerely  with 
 him,  we  who  not  beUeving  any  fuch  Suprema- 
 cy in  him,  will  neither  own  it  nor  fwear  to  it : 
 Or  you,  who  not  beheving  it  more  than  we, 
 in  the  Senfe  you  know  he  means  it,  yet  own 
 it  in  General  Terms,  but  in  a  quite  contrary 
 Senfe  to  what  you  know  he  means,  and  trufts 
 to  as  his  Security  ?  We  Difown  it,  and  Fight  a- 
 gainft  it :  You  Fight  againft  it  as  much  as  we, 
 yet  feem  to  own  it. 
 
 L.  But  though  we  differ  from  the  Pope  upon 
 the  Point  of  his  Supremacy^  yet  we  keep  Ow- 
 munion  with  him. 
 
 Q24.)  G.  Is  not  Excommunication  putting  a 
 Man  out  of  Communion  > 
 
 L,  Yes,  for  fo  is  the  Word  Ex-communicate^ 
 that  is,  to  put  out  of  Communion, 
 
 G.  Can  a  Man  be  faid  then  to  be  in  the  Com^ 
 munion  of  a  Bijhop  who  has  Ex'Communica*^d 
 him? 
 
 /-.  No,  I  think  not,  ehe  Ex-communication 
 fignifies  nothing. 
 
 6.  Then 
 
(84) 
 
 G,  Then  none  can  be  truly  faidtobe  in  Com- 
 munion  with  the  Pope  who  are  Excommunicated 
 by  every  Year,  in  the  Bulla  in  Qmna  :  And  that 
 is  all  France,  and  you,  My  Lord,  and  all  who 
 are  on  your  fide  of  the  Queftion  concerning  the 
 Supremacy  of  the  Pope^  for  that  is  the  Main,  al- 
 jnoiT:  the  only  Subjed  of  that  Bull. 
 
 L.  But  all  Cafuifts  do  agree,  that  an  Excom- 
 mnnication  does  not  bind,  which  is  made  Clave 
 Errante,  that  is,  where  the  Judge  pafles  Sen- 
 tence through  Mi f- information^  Inadvertence  or 
 of  Malice^  Self-dejigns^  or  other  Sinifter  Mo- 
 tive ;  in  thefe  the  "Judge  has  erred^  and  alio 
 where  he  has  exceeded  \\\s  Authority^  and  exten- 
 ded  it  to  things  that  are  not  fubjedJ  to  it;  in 
 thcfe  Cafes  the  Sentence  is  unjuft,  and  will  not 
 be  ratified  in  Heaven. 
 
 G.  But  who  is  Judge  whether  the  Sentence 
 be  pronounced  Clave  Errante  or  not?  And  how 
 far  the  Pope's  Authority  does  extend  :  He  has 
 Excommunicated  you,  All  of  you,  as  if  each  one 
 were  particularly  named  ^  for  fo  it  is  expref- 
 fed  in  the  BulL  On  the  other  hand,  you  de- 
 fpife  i\\\s  Bull^  and  fay,  with  the  Parliament  of 
 fariSy  p.  44, 45.  That  he  has  hereby  Excommuni- 
 cated  himfeU !  And  fo  you  have  a  f/ead  of 
 the  Church  who  is  Excommunicated  I  And  To  of 
 every  Pope  who  gives  his  Santlion  to  this  Bull^ 
 that  is,  all  the  Popes  in  our  time,  and  long  before. 
 And  from  whofe  Communion  is  the  Pope  of  Rome 
 Excommunicated?  Is  there  any  oxhtr  Communion 
 but  that  of  Rome  ?  Is  a  Perfon  Excommunicated  no 
 Sotiger  a  Member  of  the  Church  >  And  can  he  then 
 
 be 
 
(  85  ) 
 
 be  the  Head  of  it  ?  Thefe  are  Matters  of  no  fm«H 
 Importance,    no  lefs  than    whether   we    are 
 Members   of  the  Church,  or  cut  ofF  from    it  > 
 You   are  cut  off,  fays  the    Pope   and  Church 
 of   Rome.      No,    fays   France    to  them,   you 
 your  felves  are  cut  ofE     And  yet  thefe  Two 
 Churches  are  the  fame !  And  is  there  no  Judge 
 in  this  Cafe?  Is  every  Man  left   to  his  own 
 private  Judgments   How  then  have    we  been 
 Teazed  with  that  Queftion,  Who  (hall  he  Judge  > 
 This  anfwers  all  Objedions  with  you  h  i(St  be- 
 aiii  at  what  Point   of  Popery    we   will,    and 
 brinf^  Arguments  never  fo  Convmcing,  we  are 
 always  ftopt  with  this  Queftion,  Who  fJmll  he 
 "Tudze  >  And  fo  you  refer  all  to  the  Authori- 
 ty of  your  Church.     But  when  you  Anfwer  this 
 as  to  your  own  Cafe,  you  will  have  Anlwered 
 
 it  as  to  us  too.  ,    r    1     rr  • 
 
 If  the  Pope  is  Supreme  Head  of  the  Untver^ 
 fal  Church,   he  muft  have   Power   of  Excom- 
 munication over    all    in  his    own    Communion, 
 that  is,  according  to  his  Scheme,  over  all  Chri- 
 ftians  in  the  World.     And  to  difpute  the  Vali- 
 dity  of  his  Excommunication,  is  a  total  Denial  of 
 his  Supremacy,  and  fetting  up  another  Supreme 
 abovehim.  Andwhois  that?  Who  isj^^g^  whe-^ 
 ther  [i\s  Ex communic at i on  \sy2XiA,  or  not?  And 
 by  ^^\\2i\:  Authority  does  he  judge  >  It  muft  be  by 
 fome  Authority  Superior  to  that  of  the  Pope. 
 And  fo  he  is  Supreme  over  the  Snpreme. 
 
 But  if  the  Pope's  Excommunication  Hands 
 (without  which  his  Supremacy  falls)  we  may 
 lav    i^ho  then  can  he  faved^  All  the  Chriftian 
 
 Kinns 
 
7 
 
 (SO 
 
 Kings  and  Trhces  that  are  or  ever  were  in 
 the  World,  even  thofe  of  his  own  Commu- 
 nion, particularly  in  England^  as  well  before 
 the  Reformation  as  fince ,  are  all  together 
 Curfed  and  Anathematized  to  the  Pit  of  Hell, 
 by  the  Bulla  in  Ccena;  and  with  them,  all  their 
 Bijhops-i  Divines^  Parliaments,  Judges,  Lawyers^ 
 Clerks^  Printers  znAPuhliJhers^  or  any  others 
 who  have  any  manner  of  way  been'  Aiding, 
 Affifting,  or  Confenting,  though  tacitly^  to  the 
 Contravention  of  their  Princes  to  any  Part 
 of  this  BuU^  that  is,  as  I  faid  before,  almoft 
 every  one  above  the  Condition  of  a  Plough- 
 man, are  hereby  all  Damnd^  by  all  the  Au- 
 thority the  pope  has.  Therefore  have  a  Care 
 of  giving  him  too  much,  for  he  will  take  all 
 any  body  will  give.     He  accepted    this   from 
 
 Be  Harm  in  ^  that  //  the  Pope  jhould 
 1/4.  c"'^.  ^       Command  the  P  rail  ice  of  Fice^  and 
 
 forbid  Virtue,  the  Church  were 
 heund  to  lelieve  Vice  to  le  good,  and  Virtue  to  he 
 wicked.  Nay  his  own  Canon  Law  faith,  That 
 if  the  Pope  were  fo  wicked^  as  to  carry  with 
 />.'fr^^  part  r .  ^^^  innumerable  People  by  Troops 
 d:^4r0.con.6.  as  Slaves  to  Hell.,  to  be  with 
 Si.  Papt.  him/elf  for    ever    Tormented ;    yet 
 
 HO  Mortal  M^'4  whatever  mu(l  prefume  here  to 
 reprove  his  Faults,  becaufe  he  is  Judge  of  a  11^ 
 and  htmfelf  to  be  judged  of  none.  So  then 
 they  mull:  keep  their  Reproofs,  and  not  en- 
 deavour to  flop  the  Career  till  they  are 
 with  Hi-m  in  Hell,  for  then  I  fuppofe  his 
 Supremacy  ceaies !  Behold  the  Machine^  of  Hu- 
 mane 
 
(  87  ) 
 
 mane  Invention,  which  God  never  thought 
 of,  nor  ever  once  mentioned,  of  Climbing 
 to  Heaven  by  a  fort  of  Mechanifm^  upon  a 
 Ladder  of  Popes^  Cardinals^  Councils^  &c.  And 
 though  we  fee  them  leading  us  by  Troops 
 into  HelJ^  we  muft  give  no  Obflrudion, 
 becaufe  it  would  break  the  Machine  of 
 their  being  our  Infallible  Guides  to  Heaven  ! 
 
 (x3.)  L.  But  after  all,  if  you  could  find  aa 
 Injallille  Guide^  whom  you  believed  to  be  fo, 
 it  would  give  you  much  Eafe,  and  be  a  Com- 
 fort to  you. 
 
 G.  But   I   mufl:  have  fome  Reafon    to   be- 
 lieve him  to  be  fuch  a  Guide.     And  I  could 
 not  be  more  fure  of  it,    than   of  the  Truth 
 of  that  Reafon   upon  which  I  did  believe  it. 
 So   that    all    Recurs    upon    my    own    Reafon 
 ftill.     And  if  my  Reafon  mifleads  me  in   this, 
 it  is  the  moft  fatal  Delufion,  becaufe    it  flops 
 all  Methods  of  Recovery,  when  I  have  once 
 given    to    another    the    Dominion     over    my 
 Faith.     But  this  the  Apofiles    difciaimed,  for 
 when  they  Exhorted  the  Churches^  ihey  faid, 
 Not  for  that  we  have  Dominion  over       ^     , 
 your  Faith  J  hut  are  Helpers  of  your 
 Joy  :  For  hy  Faith  ye  fland^    that   is,  by  your 
 own    Faith.     And    //  we^    or    an  Angel   from 
 Heaven  preach  any  other  G  of  pel  un- 
 to  you^  let  him   he  accurfed.     Did 
 not    this   make    them    Judges,    whether  any 
 New  Gofpel    or  Doctrine  was    Preached    unto 
 them  I  And  our  Saviour  bids    them   flick   to 
 
 their 
 
(  88  ) 
 
 their  own  Judgment,  and  faid  unto  them,  Tea^ 
 and  why  even  of  your   own   [elves 
 u  exu.    7-    y^^^^  y^   ^Qf  what  rs  Right  ?  And, 
 John  X.  37-       ^y  /  J^  f,ot  the  Works  of  my  Father^ 
 lelkve  me  not.     Was  not   this  Appeahng    to 
 their  Judgment,   whether  He  did  the   Works 
 of  His  Father,  or  not?  And  as  many  as  fol- 
 lowed their  own  Judgment   they  believed  on 
 Him  :    But  they   who  were   tyed  up     Impli- 
 citly to   the  Authority  of  the  Churchy  they  re- 
 jecJled  Him,  they  faid,  Have  any 
 John  vil.  48.     ^j  ^j5^^  ^^/^^^^  ^^  ^f  ^i^Q  Pharifees  he^ 
 
 lieved  on  Him  ?  But  this  People  who  knoweth  not 
 the  Law  are  Cur  fed, 
 
 L.  If  a  Man  durft  difpute  the  Methods  of 
 Trovidence^  it  would  feem*ftrange  that  God  did 
 not  order  it  fo,  as  that  the  Church  Ihould 
 have  firft  known  their  Meffiah  when  He  came, 
 and  have  declared  Him  to  the  People^  and 
 then  they  all  would  have  Believed  on 
 Him. 
 
 G.  The  Apojlle  fays,   That  the  foolifhnefs  of 
 
 6od  is   wifer  than  Men,      And   he 
 
 I  Cor.  1.  25.     gj^^^   ^j^^  Reafon    in  the   Words 
 
 following,  why  God  chofe  the  foolifh  thirigs  of 
 the  World  to  confound  the  Wife,  that  no 
 Fle[h  fhould  Glory  in  his  Prefence,  lut  he  that 
 Glorieth^  let  him  Glory  in  the  Lord,  And  he 
 applieth  this  to  the  Cafe  we  are  upon,  to 
 the  Revelation  of  Jefus  Chrifl  when  he  came. 
 For  if  he  had  been  Received  upon  the  De- 
 claration and  Authority  of  the  Church,  We 
 had  Gloried  in  the  Churchy  whofe  Authori- 
 ty, 
 
(  8?  ) 
 
 ty  would  have  been  Prior  and  Superior  to 
 that  of  Chrijl  himfelf,  as  being  the  Ground 
 upon  which  we  believed  Him.  But  as  the 
 Sun  cannot  be  feen  but  by  his  own  Light, 
 lb  God  and  Chrift  cannot  otherwife  be  known  5 
 no  Adventitious  or  Borrowed  Light  can  fliew 
 the  Original  Light  whence  all  lefier  Lights 
 are  deriv'd,  which,  like  the  Moon  and  Stars^ 
 Difappear  at  the  Prelence  of  the  •  Sun,  So 
 the  Church  diiappeared  at  the  Prefence  of 
 Chriji^  who  was  known  by  His  own  Light 
 only,  We  leheid  his  Glory^  the  Glory 
 as  of  the  only  begotten  of  the  Father^  Jo  i^  i-  14. 
 full  of  Grace  and  Truth,  Here  was  no  going 
 to  the  Church  to  know  which  was  He  ?  Or 
 if  you  had,  fiie  would  have  mifled  )'0U.  It 
 would  have  been  like  going  to  the  Moon  to 
 ask  where  the  Sun  was.  The  Church  is  the 
 Mocn^  and  the  Stars  are  the  particular  Bi- 
 fhops  and  Dodors,  and  other  Eminent  Men  : 
 But  Chrijl  is  th^Sun  oi  Righteouinefs,  and  He 
 will  not  give  His  Glory  to  another. 
 
 L.  But  few  believed  Chrifi  when   He  came, 
 or  in  all  His  Life,  for  it  is  faid,  that  ffe  was  to 
 the   Jews  a  Stumhlhig-Block^  and  to 
 the  Greeks  foolifhnefs.  '  ^°'-  '•  ^^' 
 
 G,  The  Stumbling-block  to  the  Jews  was 
 the  Authority  of  their  Church  againit-Him^ 
 as  I  have  ihewed.  And  the  Greeks,  that  is^ 
 the  Geutiles^  could  not  till  after  the  Refur- 
 region  of  Chri/l  have  any  Notion  of  the 
 Oeconomy  of  our  Redemption  by  Him,  Nor 
 was   He  preached   unto    them    till    after  the 
 
 njion 
 
CPO    ) 
 
 Vijion  of  the  Sheet  to  St.  Peter  ASt.  x.  For 
 the  Gofpel  was  to  be  preached  to  the  Jews 
 firft,  but  when  they  Rejedted  it,  leaning  upon 
 the  Infall'thUityol  their  Churchy  then 
 Aa.xiu.4^.     j^   ^^^^  j^^j^j.  ^^  ^j^^  Gentiles.     Who 
 
 being  free  from  that  Stuoibling- Block  of  the 
 Churchy  received  it  readily^  and  now  make  up 
 the  whole  Body  of  the  Qhrifltan  Church  through- 
 out the  World. 
 
 And  this  teaches  us  another  thing,  that 
 is,  That  an  InfaSihle  Guide  (fuppofing  fuch  a 
 one}  would  not  be  an  Infallilk  Affurance  to 
 us,  unlefs  we  were  Infallible  too :  For  befides 
 our  not  knowing  Him,  or  miftaking  ano- 
 ther for  Him,  for  there  has  been  Falfe  Chrifts^ 
 We  might  Mifunderftand  his  Dodrine,  and 
 rurn  it  to  quite  contrary  Purpofes  from  what 
 He  intended.  This  was  the  Cafe  in  our  Sa- 
 viour^s  Time.  He  was  a  Guide  truly  Infalli- 
 hle^  and  yet  how  few  followed  Him,  notwith- 
 ftanding  all  His  Miracles  and  Heavenly  Do'^ 
 Eirine'i  Therefore  while  wc  are  Fallible  our 
 felves,  and  lyable  to  Errors,  and  Miflakes,  in 
 vain  do  we  Grope  after  an  Infallible  Atlurance, 
 otherwife  than  the  Evidence  of  things  makes 
 them  Plain  to  that  Reafon  which  God  has 
 given    us. 
 
 The  Angels  of  Heaven  fell  :  Adam  fell  from 
 his  Innocency.  And  the  Seven  Bijhops  who 
 were  the  Seven  Stars  in  the  Right 
 ^'''•'•'°-  Hand  of  Omfl\  and  the  Seven 
 Golden  Candlejlicks  ^  the  ^t^itxx  Churches  in 
 the  midli  of  which  He  walked,  thefe  all  are 
 
 fallen ; 
 
Fallen  ;  and  what  are  We  that  we  exped  Z^- 
 falithlitj  ?  What  B'lfhop^  what  Church  now  is 
 fo  Infallibly   Seated   as  thefe    beloved  Seven 
 were  ?    What  Church  has  a  Promife  of  be- 
 ing Exempted  from   that  General    Defeciion 
 which  is  foretold   will  be  before  the  Second 
 Coming  of  Chrijl^    when  He  (hall   not  find 
 Faith  upon  the  Earth  ?  Or  may  we  not  ra- 
 ther think,    that  th?  Flea  of  Injallihility  in 
 the  Church  of  Rome  (  fo  many  ways  Deteded  ) 
 which  hides  Repentance  from  her  Eyes,  and 
 hinders  her  to  Return  from  any  of  her   Er- 
 rors, which  by  this  means  continually  Flow 
 \yithout  any   Ebbing   on    any  Side,    I  fay. 
 May  we  not  think  this  always  Increafing  Cor- 
 ruption the  chief  Caufe  to  bring  on  that  Uni- 
 verfal  Defection  in  the  latter  times?  Does  it 
 not  Teem  to  haften  apace,  to  be  even  at  the 
 Doors,  when  we  fee  no  Ahfurdity  fo  Great, 
 no  Text  of  Scripture  fo  Full  and  Exprefs,  to 
 be  too  hard  fo?  this  Infallihility  ?  Not  the  De- 
 nying of  all  our  outward  5^^y^j  at  once,  and 
 owning  that  we  neither  .S<ff,  Hear^  Feel,  Tafte^ 
 norSmell!  Not  the  exprefs  Inftitution  of  the 
 Lord's  Supper  in  hoth  Kinds^    to  which  the 
 Council  oi  Conjlance  claps  a  I^on  Ohjiante^  and 
 takes  away  the  Cup  from  the  Laity!  Not 
 the  Authority  and  Strong  Reafoning  of  the 
 Apo[tl€s^   I  Cor.  xiv.  again  it  Pub  lick  Prayer  ia 
 an    Unknown    Tongue  /    All  thefe   are  Over- 
 Ruled  by  hfallibility !   And   many  mote  we 
 have  to  Inftance  in   the  particular  Dot'tnnes 
 in  Difpute  with  the  Church  of   Rome  :    in 
 
 G  all 
 
{92) 
 all  which,  by   Vertue  of  her  Unlimited  and 
 Infalltlle  Power  of  Interpretation^  (he  leaves 
 no  Text  of  Scripture  of  any  Meaning,  other 
 than  (lie  thinks   fit   to 'put  upon  them,    let 
 the  Words  be  never  fo  Exprefs.     And  this 
 indeed  is  no  other  than  taking  the  Scriptures 
 wholly  from  us,   while  we  muft  not  Read 
 them  with  our  own  Underftanding.     And  the 
 Refult  of  this,  is,  That^  the  whole  Foundation 
 of  our    Faith   is   in    the   Church    of    Rome^ 
 without  Scripture  or  any  thing  elfe,  becaufe 
 the  Scripture  and  every  thing  elfe  is  put  Ah' 
 folutely  and  Implicitly  in  her  Power.     And  yet 
 no  Man   alive    knows  what  this  Church  of 
 fiome  is,  or  where  to  be  found  ?  I  mean  that 
 ^Church  ef  Rome  to  which  the  Infallibility  is 
 annexed.     For   if   you   travel  to  Rome^  you 
 will  fee  nothing  there   but  what,  by  a*  Mo- 
 dern Diftindion,  you  call  the  Court  of  Rome, 
 Where  then  is  this  Infallible  Church  of  Rome  ? 
 Some  place  it  in  the  Pope  alohe,  as  the  only 
 Heir  of  St*  Peter^  and  Living  Judge  of  Con- 
 troverfy,    and    therefore  above  all  Councils, 
 and  the  whole   Body  of  the  Church  puf  to- 
 gether :  Others  like  not  this,  and  becaufe  fome 
 ropes  have  proved  Heretical^  and  have  been 
 Cenfured  and  Depofed  for    it ;  and  others  of 
 them  have  proved  mod  Wicked  and  Flagitious 
 Men,    who   befides  the  Vicioufnefs  of  their 
 own  Lives,  have  filled  the  World  with  Bloody 
 Reheilion^^    and  UJurpaticns^    in  purfuance  of 
 the  Z).7)f/?»i2;  Power  tlify  have  allumed  over 
 princes  j    for  thefe  anu  other  Reafons,  they 
 
 would 
 
in  ) 
 
 would  not  have  the  hfallihility  trufted  with 
 the  Pope^  but  lodge  it   in  a  General  Council^ 
 as  Superior  to  the  Pope^  with  Power  to  Re' 
 jorm  and  even  to  Depofe  him  :  A  Third  Par- 
 ty approve  of  neither  of  thefe  ways,    for  as 
 they   think  the  Pope  alone  without  a  Coun* 
 cH^  not  to  be  Infallllle^  fo  neither  the  Qoun- 
 cH  without  the   Pope,   who  is  the  Head  of 
 it,  and  without  whom  there  cannot  be  a  Law- 
 ful 0«»c//,  as  not  a  Parliament  without  the 
 King^  thefe  are  for  King  and  Parliament^  and 
 place  the  Supremacy  and  InfallihiHty  in  nei- 
 ther Pope  nor  Council  apart,  but  tnly  when 
 both   together    and   agreeing  ;   but   becauft 
 this  will  Defeat  feveral  of  thole  Councils  cal- 
 led General^   and    fplit  others,    as  when  the 
 Pope  or  his  Legats  withdrew  from  the  Com-^ 
 cil  (like  a  Kingk^vir)^  his  Parliament )  then 
 fuch  was  no  longer   a    Lawful  Council^   but 
 a  Schifmatical  Conventicle^  as  was  faid   of  the 
 Councils  of  Conjlance  and  Bafil,  &c*   and  ba^ 
 caufe  there  have  been  Popes  againft  Popes^  and 
 Councils  againft  Councils  ;  and    that  the  Re- 
 quifirs  neceifary  to  Conftitute  a  Lawful  Coun- 
 cil and  confequeKtly  InjalUhle^   or   lome  of 
 them  Difputed,  as  the  Authority  of  Summoning 
 and  Convening  the  Council,  and   Prefiding  in 
 it;  and  other  Requifites  allowed  by  all  to  be 
 Ncceflary,  are  Impoflible  to  be  known  with 
 any   Certainty,    as,    That   all   the    Fathers 
 there  met  fliould   ufe  all  Diligence   to  Ex- 
 amine and    Canvafs    to    the  bottom  every 
 Point  that  comes  before   them ;    and  that 
 
 G  X  they 
 
(94) 
 
 they  fhoutd  be  under  no  Terror  or  Fear  of 
 any,  nor  Byafled  by  Party,  hopes  of  Prefer- 
 ment or  Gain,  or  any  other  Corrupt  Paffion, 
 but  doing  all  things  out  of  true  Zeal  to  the 
 Glory  of  God^  and  good  of  the  Church ;  o- 
 therwife  that  there  is  no  Infallihihty  follows 
 thztCounctl;  and  this  being  Impoffible  for  any 
 to  know  but  God  alone,  confequently  the 
 Infallihility  of  all  Councils  is  rendered  Preca- 
 rious, and  no  Certainty  at  all  in  them;  or 
 rather  it  is  Certain,  by  the  Hiftories  of  all 
 General  Councils^  that  thefe  Humane  Paffions, 
 not  Confident  with  Infallihility^  bad  an  Influ- 
 ence in  all  or  mod  of  them  ;  fo  that  we  can- 
 not be  Certain  of  the  Infallihility  of  any  Coun- 
 cil,  unlefs  we  are  Infallibly  Sure  that  none  of 
 thefe  Humane  Paffions  had  a  Mixture  in  it: 
 This  makes  a  Fourth  Party  in  the  Church  of 
 Rome,  that  is,  of  thofe  who  place  the  /«- 
 fallihility  neither  in  Pope  nor  Council,  Jointly 
 or  Severally,  but  in  the  Church  Militant^  as 
 they  fpeak,  that  is,  the  Church  Dijfufive,  or 
 all  Churches  up  and  down  the  World.  We 
 muft  then  Travel  and  Learn.  Here  is  a  wide 
 Mark,  and  we  are  plainly  left  at  laft  to  our 
 own  private  fudgment,  to  Colled:  and  Com- 
 pare, to  Approve  or  Rejed  what  we  find 
 Scattered  in  all  the  Diftant  Churches  upon 
 Earth.  And  no  Man's  Life  or  Capacity  will 
 be  Sufficient  to  make  the  Inquiry,  in  any  tol- 
 lerable  Meafure. 
 
 And  now,  My  Lord,  which  of  thefe  Four 
 Sorts  of  Infallihility  will  you  take  >  There  are 
 
 '    Three 
 
(  95  ) 
 
 Three  to  One  againfl:  you,  choofe  which  j^ou 
 will.  And  all  thefe  are  of  the  Church  oi 
 Rome,  And  what  Difference  is  ther  be- 
 twixt having  no  Guide,  or  one  you  cannot 
 find  > 
 
 £.  If  I  cannot  find  him,  I  have  hiin  not ; 
 and  that  is  all  one  as  to  have  None. 
 
 Miferable  Man!  If  he  has  no  Injallille 
 Guidey  and  \$  Fallible  himfelf ;  and  yet  upon 
 his  going  Right  depends  his  Eternal  either 
 Happinels  or  Mifery. 
 
 (24.)  G.  You  may  as  well  find   fault  with 
 the  Creation,     Shall  the  Clay  fay  to  the  Potter^ 
 ivhy  haft  thou  made  me  thus  ^   Who  was  Guide 
 to  the  Angels  that  fell  ?  Who  was  Guide   to 
 Adam  ?  Who  was,  or  who  is,  Guide  to  all  the 
 Earth  ?  To  the  Heathens^  to  Mahometans^  to 
 Jeivs  ?  Thefe  lad  (tick  to  their  Churchy  as  an 
 Infallible  Guide^  and  therefore  are  mod  Ob- 
 ftinate,  and  the  mod  Inveterate  Enemies  to 
 Cbrijiianity.     Who  is  Guide  to  Infants  and  to 
 /<^/<7/j?  And  lliall  we  Interrogate  the  Almigh- 
 ty what  he    will  do    with   thefe,    or  wl*y 
 He  Created  them )  And  perhaps  the  greateil 
 Part  of  Mankind  Die  before   they  come  to 
 the  Years  of  Difcretion  :  And  when  they  are 
 of  Age,  how  few  are  Capable  to  Judge,  or 
 have  Opportunity  or  Capacity  to  Examine  the 
 different  Pleas  betwixt   Church  and    Church, 
 Religion  and    Religion^   And    do  we  not  fee 
 the  Generality  of.  the  World  take  up  their 
 Church  and   Religion  juft  according  to  their 
 G  3  Education  ? 
 
(90 
 
 EJucation>  My  Lord,  if  you  and  I  had  been 
 Born  and  Bred  in  Jurky^  We  nnight  have  been 
 Mahometans. 
 
 L.  Is  Religion  then  nothing  but  a  Chance^ 
 according  to  the  Place  we  are  Born  in  or 
 where  we  receive  our  Education  ? 
 
 6,  No,  My  Lord,  Truth  is  Truth^  though 
 all  the  World  ihould  depart  from  it.  And 
 ther  have  been  Converts  in  all  Nations  and 
 Religions.  But  none  where  Men  cannot  be 
 perfuaded  to  overcome  the  Prejudice  of  Edu- 
 cation, and  Examine  Impartially  for  them- 
 felves.  But  InfaUilility  barrs  all  Examination, 
 for  that  Implies  a  Doubt,  and  brings  us  io  pri- 
 "vate  Judgment^  and  where  then  iliail  we  Wan- 
 der ?  And  yet  you  mud  apply  to  every  Man's 
 private  Judgment  \N\\tn  you  would  make  him 
 a  Convert  to  your  C/7^rc)i?,  why  elfe  do  you 
 Argue  or  Reafon  with  him  ?  Mufl  he  not 
 then  Examine  all  the  Arguments  and  Mo- 
 tives you  give  him  for  the  Infallibility  of 
 your  C^^rc^,  and  Judge  for  himfelf  whether 
 they  are  well  Grounded,  and  will  bear  the 
 Ttlt  of  Reafon  ?  Or  muft  every  body  have 
 Reafon  and  Exar/iine  but  your  felves  ?  Believe 
 it  then  you  are  in  the  mod  Dangerous  Condi- 
 tion of  any.  And  you  are  the  Men  who 
 receive  your  Religion  by  Chance^  ju(t  accor- 
 ding to  your  Education.  Suppofe  another 
 ihould  Return  your  own  Anl^JV'er  to  you,  and 
 fiy,  I  will  not  Examine^  I  am  Infallihly  Sure, 
 and  I  will  hear  no  more  :  What  would  you 
 think  of  Ibcli  a  Man?  Every  Emhufiajl  will 
 
 teil 
 
(97) 
 tell  you  the  fame.  He  will  take  his  Oath  that 
 he  is  Infallthle  I  And  will  hear  no  more  than 
 the  Jeaf  Adder  the  Charms  of  Eeafon ;  but  he 
 vfi\\  bid  you  Silence  your  ReafoHy  for  that  is  it 
 which  blinds  you,  though  Solomon  calls  it  the 
 Lamp  of  GoJ^  which  He  hath  planted  in  our 
 Heart,  Prov,  xx.  zj.  This  is  Jthe  Image  oj 
 God  in  which  He  created  us,  and  will  be  our 
 Judge  and  Witnefs  in  the  laft  Day,  as  it  is 
 given  us  for  our  Guide  here.  But  inftead  of 
 Trimming  this  Lamp^  to  make  it  burn  clearly, 
 we  hear  the  General  Cry  from  your  Side,  Put 
 
 it  out Put  it  out We  cannot  deal  with 
 
 you  'till  that  Lamp  be  Extinguiflied ,  it 
 Thwarts  us  every  Turn,  and  Starts  a  hundred 
 ObjecSions,  that  we  cannot  Believe  peaceably 
 for  it.  But  when  it  is  quite  taken  away  ( if 
 that  were  poffible  to  be  done)  then  you  offer  to 
 fhew  us  a  Meteor  of  Injallihility  (about  which 
 your  felves  are  not  Agreed,  nor  know  where 
 to  find  it)  which  will  keep  us  from  ever  Douht- 
 ing  any  more.  As  Vv^hen  a  Man's  Eyes  are  put 
 out,  he  cannot  fee  a  D'lrt'j  Step  ox  a  Precipke 
 before  him,  and  then  he  is  in  that  State  of  Se- 
 curity you  propofe. 
 
 L.  You  lee  how  this  Guide  of  yours,  this 
 Lamp  of  Reafon  has  mis-led  the  Nations  ,•*  for 
 Heathens^  Mahometans^  &c.  all  plead  Reafon, 
 
 G,  And  we  have  no  other  Method  with 
 them  than  to  Reafon  on  ft  ill  with  them,  and 
 Shew  them  that  Reafon  is  of  our  Side.  And 
 vafl:  Multitudes  of  them  have  been  thus  Con- 
 verted, even  all  th^  Chrijiian  Churches  now  in 
 G  4  the 
 
(98  ) 
 
 the  World  ;  for  all  of  them  are  of  the  Gen- 
 tiles. And  for  thofe  who  yet  remain  Uncon- 
 verted, or  have  not  had  the  Go/pel  fufficiently 
 propofed  to  them,  we  muft  leave  them  to  God 
 Who  made  them,  and  will  Require  from  no 
 Man  more  than  E|e  has  given  him,  but  will 
 Judge  all  People  RighteouOy.  Of  this  I  have 
 fpoke  before. 
 
 (if.)  But  I  obfcrve  that  fince  this  Notion  of 
 Infallihilrty  came  in  to  the  Church  oi  Rome^  it 
 has  Rooted  out  all  Charity^  and  her  Religion  has 
 been  chiefly  Employed  in  Curfing  and  Damning 
 all  the  World  but  her  felf.  Her  Canons  are 
 tagged  with  Anathemaes  upon  every  Occafion, 
 and  you  hear  httle  in  them  of  who  fliall  be  6'^- 
 ved^  but  every  Page  is  full  of  who  muft  be 
 Damned,  And  the  Bulla  inCoena  pins  the  Baf- 
 ket,  and  leaves  very  few  to  Efcape,  even  of 
 the  Roman  Communion  it  felf. 
 
 vit  is  a  Common  x^rgument  with  which  your 
 Priejis  frighten  Women  and  Children^  viz.  Tou 
 Proreftantsy^j  it  is  pojjihle  for  a  Papift  to  le /a- 
 ved:  But  ive  Papi(ls/^v,  //  is  impojfthlefor  a  Pro- 
 teftant  to  he  Saved:  therefore  it  tsfafer  being  of 
 our  Side.  But  this  has  turned  to  their  Coniuii-on, 
 for  as  ther  is  nothing  in  it  but  a  confident  A- 
 ijerring^  it  fliews  that  they  have  no  Charity^ 
 uhich  IS  Greater  even  than  Fatth  it  felf,  i  Cor. 
 xiii.  II.  And  therefore  that  they  can  be  no 
 Cbnifian  Church:  Their  Want  of  Charity  being 
 by  this  much  plainer  than  our  Want  of  Faith, 
 y  ^kt  Chilli  fi^jvor  t  h's  hiiiwQX  to  this,  Chap.vW. 
 
 ■     .     of 
 
(99) 
 
 of  his  Works,  ^.  -^06.  "  You  (^  fays  he  ^^Knot 
 the  Jefuit^  ^'  Vainly  pretend,  that  all  Roman 
 *'  Catholicks,  not  one  excfpted^  profejs  that  pro- 
 "  teftancy  unrepented  Jeflroys  Salvation.  From 
 vvbichGenerality  we  may  except  Two  at  leafl 
 to  my  Knowledge,  and  thefe  are,  Your  felf, 
 and  Prancifcui  de San^aC/ara^who^dures  us, 
 that  Ignorance  and  Repentance  may  excufe 
 a  Protejiant  from  Damnation,  tho*  Dying  in 
 his  Error.  And  this  is  all  the  Charity,  which 
 *'  by  your  own  Confcflion  alfo,  the  moll  fa- 
 ''  vourable  Proteflants  allow  to  Paptjls, 
 
 Milittere  was  perfuaded  that  King  Charles  I. 
 was  Happy  in  Heaven,  becaufe  he  preferred 
 the  Catholkk  Faith  before  his  Crown,  his  Li- 
 berty, his  Life.     [Now  it  is  known  to  all  the 
 World  that  King  Charles  \,  lived  and  dyed  in 
 the  Communion  of  the  Church  of  Evgland^ 
 which  he  declared  with  his  laft  Breath  upon 
 the  Scaffold.]  But  Arch- Bifliop  ^r^w/j.^/  gave 
 him  this  Anfwer,  "  That  which  you  have  con- 
 *'  fefled  here  concerning  King  Charles^'^^X  fpoil 
 ''  your  former  Demonltration,  that  the  Prote- 
 *'  ftants  have  neither  Church  nor  Faith,  But  you 
 "  confefs  no  more  here  than  I  have  heard  fome 
 *'  of  your  famous  Roman  Dodtors  at  Paris  ac- 
 knowledge to  be  true  in  General;  and  no  more 
 than  that  which  the  Bidiop  of  Chalcedon  (a  Man 
 that  cannot  be  fufpeded  of  Partiality   on  our 
 *'•  Side)  hath  Affirmed  and  Publiflied  in  Two  of 
 ''  his  Books  to  the  World  in  Print.   That  Pro- 
 *'  tejianttbm  credent ihus^  &c.  Perfons  living  in 
 **  the  Cofnmunicn  oj  the  Protejiant  Churchy  if 
 
 *'  they 
 
 (C 
 
(  100  ) 
 ^^  they  endeavour  to  learn  the  Faith^  and  are  mt 
 "  alle  to  attain  unto  it ;  hut  hold  it  implicitly  in 
 "  the  Preparation  of  tJ^ir  Minds ^  and  are  ready 
 *'  to  Receive  it  when  God  (ball  he  pleafed  to  Re- 
 "  -z^fd/ // C which  all  good  Proiejlants  and  all 
 *^  good  Chrifiians  are)  they  neither  want  Churchy 
 ^^  nor  Faith ^  nor  Salvation. 
 
 L.  Militiere  fuppofed  that  KmgCharles  L 
 Secretly  and  Invifibly  in  theLaft  Moments  of 
 his  Life,  was  by  God's  Spirit  United  to  the 
 Homan  Catholick  Church. 
 
 G.  Then  no  Protejiant^  at  lead  no  Prote-- 
 ftant  King  need  Defpair But  to  thefe  Di- 
 vines let  us  add  fome  Royal  Teftimonies.  King 
 James  I.  in  his  Premonition  to  Chriftian  Mo- 
 narchs  tell  us,  That  his  Mother  (Q^ieen  Mary) 
 as  (lie  was  ready  to  lay  her  Head  upon  the  Block, 
 fent  him  this  Meffage  ;  That  although  Jhe  was 
 cf  another  Religion  than  that  wherein  he  was 
 Irou^Jt  up^  yet  jhe  would  not  prefs  him  to  change^ 
 except  his  Confcience  forc'd  him  to  it^  not  douht* 
 ing  hut  if  he  led  a  good  Life^  and  were  careful  to 
 do  "jujlice  and  Govern  well^  he  would  he  in  a  Good 
 Cafe  in  his  own  Religion, 
 
 This  was  perfectly  agreeable  to  the  Senti- 
 ments of  hisGrandfon  the  late  Kiogjam.  11, 
 who  often  fpoke  to  thofe  Divines  who  had  the 
 inllrudtion  of  both  his  Daughters,  to  be  Dili- 
 gent in  making  them  Religious  and  GoodChri- 
 jiians^  in  the  Way  of  the  Church  of  Eng- 
 land^ v^ithout  fo  much  as  hinting  at  any 
 Change  of  thtir  Principles  towards  the  Church 
 oi  Rome^  as  1  have  heard  my  fel[  from  Two 
 
 of 
 
(    loi    ) 
 
 of  them,  Dr.  Turner  late  Lord  Bifhop  of  Ely^ 
 and  Dr.  Ken  late  Lord  Bilhop  of  Bath  and  WeSs. 
 And  neither  before  nor  after  his  coming  to  the 
 Crown  would  he  fuffer  any  Attempt  to  be  made 
 upon  them  as  to  Religion^  of  which  there  is  an 
 eminent  Witnefs  now  alive,  who  knows  if  I 
 fpeak  Truth.  And  when  a  certain  Zealot  pref- 
 fed  him  to  endeavour  theirReconciliation  to  the 
 Church  of  Rome^  and  offered  his  Service  for  the 
 purpofe,  the  Khg  anfwered,  Ni?,  let  them  alone^ 
 the)  are  fo  Good  the)  will  he  Saved  tn  any  Church. 
 
 £.  It  is  ftrange  then  he  ftiould  be  a  Rsman 
 Catholick  himfelf. 
 
 <j.  Not  at  all,  for  he  might  think  that  bed 
 for  him,  without  thinking  thofe  in  hazard  who 
 were  fincerely  of  the  Church  of  England^  and 
 hved  up  to  the  Rules  of  it. 
 
 i.  He  could  not  think  it  lawful  to  be  pre- 
 fent  at  your  Common  Prayers, 
 
 G,  He  did  not  think  it  Unlawful,  becaufe 
 he  heard  them  at  his  Coronation, 
 
 L.  That  was  upon  a  particular  Occafion. 
 But  does  any  Roman  Catholick  think  it  Lawful 
 to  hear  them  Conftantly  or  Frequently  ? 
 
 (26O  G.  They  did  think  fo,  for  after  the 
 Reformation  the  Roman  Catholicks  of  England 
 came  to  our  Churches  and  to  our  Common  Prayer 
 without  any  Sci  'iple.  And  this  continued  till 
 about  the  Tenth  Year  of  the  Reign  of  Queen 
 Elizaheth^  when  Pope  Pius  V.  forbad  it  by  his 
 Bull.  So  that  he  made  the  Separation^  and  if 
 he  had  not  fufficienc  Power  to  do  it,  or  that 
 
 ther 
 
(    I02    ) 
 
 ther  was  not  fufficient  Caufe   for  it,  then  he 
 made  the  Schifm  too,  and  it  lies  wholly  at  his 
 Door.     Now  it  is  the  undoubted  Right  of  e- 
 very  National  Church  to  Reform,   Alter,  and 
 Model  their  Liturgy  as  fliall  be  mofl:  Conve- 
 nient, provided  there  be  nothing  put  into  it  that 
 is  contrary  to  the  Faith^  which  is  not  fo  much 
 as  Alledged  againfl:  our  Pullick  Offices,     They 
 have  a  Breviary  at  Milan  and  in  other  Places, 
 different  from  that  at  Rome,     And  in  Enzland 
 before  the  Reformation  ther  were  Divers  in  fe- 
 vera!  Diocefles,   as    what  was    ufed    in   the 
 Church  of  iS^/ii^^ry,  of  Hereford^  of  Bangor^ 
 of.  Tork^  of  Lincoln^  &c.  as    is  mentioned   in 
 the   Preface  to  our  Common- Prayer  Book,  con- 
 cerning the  Service  of  the  Church,     But  thefe 
 Differences  did  not  break  Ccmmunion^  nor  did  the 
 Alteration  made  at  the  Reformation^  till  the 
 Pope  by  the  Plenitude  of  his  Supremacy^  and  to 
 be  Revenged  upon  Queen  EUzaheth^  teok  upon 
 hum  to  break  the  Communion,     For  which  as 
 ther  was  no  Sufficient  Caufe^  our  Liturgy  be- 
 ing all  Orthodox^   even  our   Enemies    being 
 Judges;  fo  on  the  other  hand,  the  Pope's  Su- 
 premacy did  not  extend  to  break  in  upon  the. 
 Rights  and  Liberties  of  any  National  Churchy 
 as  has  been  and  is  (till  Maintained  by  the  whole 
 G:2llican  Church,  and  others  the  mod  Learn- 
 ed in  the  Church  of  Rome.     And  my  Lord,  I 
 know  fome  Roman  Catholicks  of  Figure    and 
 good  Senfe  in  England,  who  meerly  upon  this 
 Account  have  come  over  to  our  Church,  and 
 thought  themfelves  Obliged  to  Return  to  the 
 
 tommunion 
 
(   '03   ) 
 
 Communion  of  their  Hath^ial  Churchy  and  to 
 heal  the  Breach  made  by  that  Excels  of  the 
 Popes  Supremacy^  which  no  fobcrMan  on  this 
 Side  the  Alps  will  own.  It  is  flrange  to  Own  it 
 in  FaB^  and  yet  deny  it  in  Words,  Whoever 
 own  this -B«// of  Pius  V.  for  breaking  Commw 
 nionin  England^  muftalfo  own  the  full  Extenjt 
 of  the  Bulla  in  Cosna,  which  has  his  Authority, 
 in  a  particular  Manner,  as  well  as  of  all  the 
 Popes  fince.  And  it  Damns  almoft  all  the  Pa- 
 pifts^  as  well  as  all  who  are  not  Papijls. 
 
 (x7.)  L,  We  defire  not  to  be  called  Pa- 
 pijls^  we  think  it  a  Word  of  Contempt,  as  if 
 we  were  only  Fartifans  for  the  Pope^  and  of  that 
 Party  or  Faftion  of  Chriflians  who  would  Raife 
 his  Power  above  the  Church  and  every  thing 
 elfe. 
 
 (7.  I  am  glad  Your  Lordiliip  thinks  fo,  and 
 indeed  the  Church  of  France  (where  you  were 
 Bred}  are  not  Papijts  in  this  Senfe.  They  are 
 got  free,  in  a  good  Meafure  from  the  Servi- 
 tude of  thQ.Pope.  But  they  are  ftill  Romat$ 
 Catholicks, 
 
 L.  We  do  not  delight  in  that  Word  nei- 
 ther, as  if  our  Catholicifm  were  tyed  only  to 
 Rome;  we  term  our  felves  Catholicks  in  Ge- 
 neral, as  Members  of  the  Catholick  or  Uni- 
 verfal  ChurclL 
 
 G.  We  call  our  felves  fo  too,  and  in  the 
 fame  Senfe,  and  Pray  every  Day  for  the  Catho- 
 tick  Church  in  our  Liturgy.  Therefore  we  call 
 not  you  Catholicks^  becaufeit  would  notDiftin- 
 
 guilli 
 
(  '04) 
 
 guifli  you  from  us.  But  Rowan  Catholicks  Is 
 calling  a  Part  the  Whole. 
 
 L.  You  know  the  Meaning,  not  that  the 
 Particular  Church  of  Rome  is  all  the  Churches  in 
 the  World,  but  (he  is  called  Catholick,  as  being 
 the  Head  and  Principle  of  Unity  and  Communi- 
 vn  to  all  other  Churches. 
 
 G.  If  this  be  the  Frame. of  the  CathoUck 
 Churchy  it  mult  have  been  fo  always. 
 
 L,  Yes  furely,  forther  was  always  a  C<j//;<7- 
 lick  Churchy  that  is,  fome  particular  Church, 
 fo  called,  in  the  fame  Senfe  as  Rome  is  now. 
 
 G.  Pray  then,  My  Lord,  tell  me  what  Par- 
 ticular Church  was  fo  called,  in  this  Senfe,  be- 
 fore there  was  a  Chriflian  in  Rome  ?  And  how 
 came  that  C/;«rc/;  to  lofeit?  And  how  was  it 
 transferred  to  Rome  ^ 
 
 Ev^ry  Bi/hopy  every  Churchy  and  every  Mem* 
 ler  of  it,  may  be  called  Catholick^  and  were  fo 
 called,  as  being  included  in  the  General  Noti- 
 on of  the  Catholick  Church ;  but  in  the  Senfe 
 you  have  Mentioned,  as  fleaJ and  Principle  of 
 Unity  to  all  Churches^  no  Bijhop  or  Church  ever 
 had -it,  till  taken  up  in  the  latter  times  by  the 
 Biihop  and  Church  of  Rome. 
 
 C28.}  L.  But  how  came  the  Bi/hop  of  Rome 
 to  that  great  Sway  he  has  long  obtained  in  the 
 Church? 
 
 G.  It  is  very  Obvious,  becaufe  Rome  was  the 
 Metropolis  of  the  Empire:  And  confequently  her 
 Bijhop  muft  be  more  Confpicuous  than  any  o- 
 ther,  have  more  Refpeft  pay 'd  him,  and  more 
 
 Applications 
 
(  K^5  ) 
 
 Applications  made  to  him,  efpecially  after  the 
 Emperors  became  Chrifiian,  And  for  the  fame 
 Reafon,  when  i\\(t  Seat  oHhQ  Empire  was  tran- 
 flated  to  CoTjftantimple^  the  Bijhop  of  that 
 Church  took  upon  him,  and  Afpired  further  to 
 an  Univerfal  Supremacy^  but  was  Oppofed  by 
 Gregory  the  Great,  Billiop  of  Rome.  Ther 
 was  no  other  Confidcration  then  for  the  Supe- 
 riority of  one  Bifliop  or  Church,  but  the  Se- 
 cular Dignity  of  the  Place;  for  which  Reafon 
 the  Patriarch  of  Jertdfalem  (which  was  Uncon- 
 teftably  the  Mother  Church  of  all)  was  poftpo- 
 ned,  and  made  the  Lowed  of  all  the  Patri* 
 archs.  But  for  Divine  Right ^  and  Chrifl  ha- 
 ving Named  any  one  Bijhop  or  Church  as  Head 
 and  Superior  to  all  others,  there  is  not  a  Word. 
 And  it  could  not  be  Rome  before  Rome  was 
 Chrijlian;  and  Chrifl  never  Named  her  upoa 
 any  Occafion  whatfoever,  or  gave  the  lead 
 Hint  towards  her,  or  that  poffibly  can  be  ap- 
 plyed  to  her.  Strange  and  Unaccountable! 
 If  he  meant  to  Build  the  whole  Chriftian  Faith 
 upon  her,  and  to  make  her  the  Catholick 
 Churchy  as  Including  all  other  Churches  ofChri- 
 ftians^  and  in  all  Ages  throughout  the  whole 
 World  ! 
 
 But,  My  Lord,  Fa^i  (as  I  faid  before)  is  the 
 fureft  way  to  give  us  a  true  Light  of  Things, 
 And  the  frame  or  Government  ot  the  Church  is 
 a  Fa£l^  which  muft  be  Determined  by  Hijlo- 
 ries  and  Records,  not  Criticifing  upon  H^ords 
 that  afford  no  Certainty,  Let  us  look  there- 
 .  fore  into  the  Frame  of  the  Church  from  the 
 
 Beginning. 
 
(  io6) 
 
 Beginning.  I  hope  I  have  made  it  Plain  from 
 the  Hiflory  of  the  Acis  of  the  Apollksy  that 
 ther  was  none  of  them  Appointed  as  Sove- 
 reign over  the  others,  whatever  Words  may 
 be  {trained  in  favour  of  St.  Veter ;  for  if  he 
 was  called  a  Rock  or  Foundation^  fo  were  all 
 the  others,  they  are  called 
 Kev.  xxi.  14.  the  Thelve  Foundations  of  the 
 
 Church.     Which  is  faid  to  be 
 Eph.  II.  20.  g^^.^^  ^^^^  ^^^  Foundation  of 
 
 the  Apoflles,  and  Prophets,  Jefiu  Chriji  Himfelf 
 
 leing  the  chief  Corner  Stone.     And    not  any 
 
 particular  Prophet  or  Apofile. 
 Matth.  xvi.  19.       p^^^  if  jj^g  ^^^^  ^p  Heaven 
 
 were  promifed  to  Peter^  this  was  fulfilled  in 
 
 giving  them  to  him  Jointly 
 
 :}oh.  XX.  23.  ^j^j^  ^jj  ^^^  others,  without 
 
 any    Marie   of  Superiority  in   him.     As  in 
 the  Commiffion  to  teach  all 
 
 them  all.  And  we  find  in  F^S  that  it  was 
 Exercifed  by  them  all  with  equal  Autho- 
 rity. 
 
 And  all  the  Regimen  of  the  Church  which 
 the  Apoflles  appomted  was  that  of  Bifhops  in 
 their  feveral  Diflri^s^  without  any  Head  or 
 Sovereign  Bijhop  over  them  all,  as  Supreme 
 Judge  of  Controverfy :  Of  which  ther  i§  not 
 the  lead  Title  to  be  found  in  any  of  the 
 Hiftories  or  Writings  of  thofe  Ages  next  af- 
 ter the  Apoftles ;  though  ther  were  many 
 Controverfes  even  in  Faith  among  them, 
 which  an  Appeal  to  this  fudgelud  fpeedily 
 
 ended  ; 
 
(  J07  ) 
 
 ended ;  but  no  fuch  thing  appears,  which 
 could  not  have  been  nnifled  had  it  been 
 known.  Metropolitans  were  Early,  that  is, 
 the  Bijhop  of  the  Metropolis  or  Chief  City  of  a 
 Province^  who  did  Prefide  in  the  Synods  of  that 
 Province^  and  had  other  Ecclefiaflicat  Privileges 
 granted  him,  by  the  Common  Confent  of  the 
 Bijhops  of  the  Province^  for  Order  Sake,  and 
 greater  Harmony  of  Difcipline.  But  a  Patri* 
 jrc/?  with  Jurildicflion  over  feveral  Metropoli- 
 tans or  Provinces  was  never  heard  of  in  the 
 Church  till  the  Council  of  C^^/c^^<?»,45'o  Years 
 after  Chrift.  And  many  Provinces  were  not 
 put  under  thcfe  Patriarchs^  but  had  Exempt 
 Jurifdidtion  of  their  own  as  before,  of  which 
 Britain  was  one;  for  th^fatriarchat  of  Rome 
 extended  only  to  Italy  and  the  Ifies  adjacent. 
 But  the  firft  Pretence  to  Univerfal  Supremacy 
 was  fet  up  by  John^  BiQiop  of  Conflantinople^ 
 after  the  Seat  of  the  Empire  was  tranflated  thi- 
 ther, againft  whom  Gregory  the  Great  vvrotCj 
 and  (aid  that  though  his  See  of  Rome  had  al- 
 ways the  Precedence  of  Conjiantinopit^  yet  that 
 none  of  his  PredecefTors,  the  Biihops  of  Rome^ 
 had  ever   aflumed  fuch  .an    Arrogant  Tttle^ 
 
 which  he  calls  a  Luciferian     t,    «.  rt.  ••  r 
 
 ri  •  1  111         1  •  -^      I  Epift.  Lib.u.Ep.  32. 
 
 Pride,  and  declares  him  who  36. 38  Lib.  vh.  Ep. 
 (hould  take  it  to  be  the  3*^  5^>  &'' 
 Fore-runner  of  Anti-Chriff,  And  yet  his 
 Next  Succeflbr  but  One,  that  is  Boniface  HI. 
 did  take  it,  being  given  him  by  Phocas^  that 
 Traitor  and  Ufurper,  who  Murdered  his  Ma- 
 tter Mauricius^  the  Emperor,  acd  Seized  his 
 H  Throne, 
 
(  '<^8  ) 
 
 Throne,  whom  Bomface  Owned  and  Abetted, 
 and  was  nnade  Umverjal  Bijhop  for  his  Reward, 
 in  the  Beginning  of   the  Seventh   Century. 
 Thus  the  Supremacy  now    Claimed   by  Rcwe 
 was  Introduced,  and  has  been  Maintained  pro 
 Virihus  ever  fince.     And  under  this  Britain 
 has  been  fubdued,  which  never  was  under  the 
 Tatriarchat  of  Rome :  So  much  has  the  Govern^ 
 ment  and  Unity  of  the  Church  been  Altered 
 from  what  it  was  in  the  Apofiles  time,  or  in  the 
 Firli  Ages  of  the  Church,     And  thus  has  Rome 
 LTurped  the  Name  of  the    Catholick  Churchy 
 and  placed  all  its  Unity  in  Submiffion  to  her  Bi- 
 .Jhop  I  Here  we  fee  the  Degrees  by  which  this 
 Encroachment  crept  on  ;  the  Patriarchat  be- 
 'gan  in  the  Fifths  and  the  Univerfal  Supremacy 
 m  the   Seventh  Century,     And  Britain  which 
 held  it  out   again  ft  the  Patriarchat  of  Rome^ 
 waf  at  jail:  Conquered  by  the  more  Apparent 
 Ufurpation  of  her  Univerjal  Supremacy^  fo  Ob- 
 tained as  1  have  told. 
 
 And  yet  I  have  heard  fome  Britains  fay. 
 That  though  they  thought  the  Church  of  Rome 
 the  moll  Corrupt  Part  of  the  Chriftian  Churchy 
 both  as  to  Dotirine  and  Worfhip^  and  to  be  a 
 Cage  full  o{  Unclean  Birds ;  yet  that  they  muft 
 be  of  her,  and  enter  into  thatC^g^,  becaufeflie 
 was  xht  Catholick  Church:  This  is  like  that 
 Defperate  Maxim  in  the  Camn  Law^  I  quoted 
 before  out  of  the  Decretals^  That  though  the 
 Pope  jhouLd  draw  Infinite  Numbers  of  People 
 with  him  into  Hell^  yet  we  r/iu/l  not  find  Fault 
 mtb  hint,  nor  P^eprove  him^  &iQ, 
 
 (29.)  And 
 
(  1^9  ) 
 
 (xpO  A"d  I  muft  obferve  alfo  here,  That 
 though  fra»c^  h^s  thrown  off  the  Pope's  In- 
 fallihility^  and  his  Depofing  Power  over  Princes^ 
 and  has  Limited  his  Supremacy,  that  is  indeed 
 taken  it  wholly  away,  iox  no  Supremacy  (pro- 
 perly fo  called  )  can  be  Limited,  for  then  it 
 Ceafcs  to  be  Supreme :  Yet  France  remains 
 ftill  in  the  Dreggs  of  the  Corruptions  of  Rome^ 
 both  as  to  Do^rine  and  Worfh'tp*  The  Re- 
 ligion of  the  People  there,  is,  the  Adoration 
 of  the  Bofl^  and  of  the  Crofs^  Invocation  of 
 Saints^  Worihip  of  Images^  praying  Souls  out 
 of  Purgatory^  telling  their  Beads^  and  going 
 to  Conjeffion,    . 
 
 (30.}  i"  I  have  heard  your  felf  fay,  that 
 Conjejfion  was  a  good  Thing,  rightly  Uled. 
 
 G.  And  fo  1  fay  flill,  But  not  in  that 
 Senfe  it  is  generafly  ufed  with  you,  and  is 
 Exprefied  in  your  Cateckifm  ad  Parochos^  de 
 Posnitentice  Sacramento^  Sedt.  46, 47.  That  fuch 
 a  Repentance  as  God  will  not  Accept,  nor 
 Pardon  for  it,  is  made  fufficient  by  the  Sa^ 
 crament  of  Penance^  and  all  our  Sins  Remit- 
 ted by  it.  And  that  Paucijftmi^  very  few  can 
 be  faved  without  it-  They  might  have  faid, 
 None^  for  they  here  require  in  Repentance  ac- 
 ceptible  to  God,  a  Senfe  and  Sorrow  for 
 Sin  that  fhall  be  fully  Equal  to  the  Deme- 
 rit, Ut  cum  fcelerum  Magmtudine  ^quari  con^ 
 ferrique  pojfn^  which  is  Impoffible  for  Mor- 
 tal Man.  And  therefore  All  muft  be  Damned 
 without  this  Sacrament  of  penance.  And  they 
 Hz  fay  J 
 
(   no) 
 
 fay ;  It  was  NecefTary  that  God  (hould  In- 
 ftitute  this  Sacrament,  as  an  Eafier  way  for 
 Men  to  get  to  Heaven,  ^are  necejfe  fuit  ut 
 clement  iffimus  Dominus  faciliori  rat  tone  communi 
 hominim  faluti  confuleret.  An  Ealy  way  in- 
 deed !  Confefs  to  a  Friefl  and  get  Alfolution^ 
 and  this  makes  up  the  Defeats  of  your  Re- 
 pentance^ and  you  are  faved  ex  Opere  Operate^ 
 by  the  Work  wrought  the  hare  Performance  of 
 this  Sacrament.  And  the  Council  of  Trent 
 Anathematizes  all  thofe  who  fay  that  the 
 very  Sacraments  of  the  Gofpel  do  not  confer 
 Grace  in  the  fame  Manner,  by  the  bare  Per- 
 formance. Siquts  dixertt  per  tpfalJovce  legts 
 Sacrament  a  ex  Opere  Operato  non  conjerri  ^ra- 
 
 tiam '^Anathema  fit,  Stff.   7.   Can.  8.     It 
 
 is  true  that  God  did  Inftitute  His  Sacraments 
 as  Means  of  Grace^  (  for  which  we  Bleft  His 
 Name  Daily  in  our  GeneralThank/giving  )Jjut 
 this  turns  them  into  Charms,  when  the  very 
 Sacraments  themfelves,  ipfa  Sacramenta^  confer 
 the  Grace^  ex  Opere  Operato^  by  the  bare  Per- 
 formance of  the  Work. 
 
 Let  us  Exemplify  this  to  our  felves  by  the 
 like  Ufe  made  of  the  Inftitutions  of  God  under 
 the  Law.  The  '^ews  had  got  this  Notion 
 of  the  Opus  Operatum,  that  the  bare  Perfor* 
 mance  of  the  L^^re-rof  the  Law,  in  tlmr  Sacri' 
 fees,  Feafls^  Fa^s,  and  other  Ohfervances  was  all 
 that  was  Required  of  them.  Whence  the  Voices 
 of  all  the  Prophets  were  againfl:  thefe  Infii'^ 
 tiitions^  they  call  them  Iniquity^  Ahomination^ 
 
 and 
 
(  r"  ) 
 
 and  Hateful  to  God :  Nay,  God 
 denies  that  He  did  Require  jer/v";"''^  '**' 
 them,  or  ever  did  hjlitute 
 them.  That  is,  Jis  a  dead  Carcafs  without 
 a  Soul,  and  Working  like  Charms  by  the 
 bare  Ofus  Operatum.  God  did  never  Infti- 
 tute  fuch,  nor  does  Require  them  at  our 
 Hands.  And  may  we  not  fay,  no  more  un- 
 der the  Gojpel  than  the  Laiv  >  For  the  Gofpel 
 introduced  a  more  Pure  and  Spiritual  Wor- 
 fhip,  but  the  Council  of  Trent  by  Naming 
 only  the  Sacraments  of  the  New  Law^  applies 
 the  Opus  Operatum  to  theo)  alfo,  if  not 
 Chiefly. 
 
 What  elfe  is  the  Meaning  of  tying  Men 
 to  the  Repetition  of  fuch  a  percife  Number 
 of  Ave's  and  Pater's  and  CreJoSy  at  fuch 
 particular  Times,  whether  the  Mind  goes 
 along  with  them,  or  not  >  For  you  will  fee 
 People  in  the  Markets,  buying  and  felling, 
 or  Difcourfing  of  Common  Bufinefs,  and 
 droping  their  Beads  all  the  while,  to  keep 
 Count  if  they  have  Rightly  Performed  their 
 Task  of  the  Opus  Operatum, 
 
 But  if  Prayers  and  Sacraments^  which  are 
 Means  of  Grace  of  God's  own  Inftitution^  may 
 be  thus  Abufed,  and  rendred  Hateful  to  God: 
 What  iliall  we  fay  of  thofe  Means  of  Grace 
 which  are  of  Man%  mere  Invention ^  None 
 can  Appoint  the  Means  but  he  who  has  the 
 beftowing  of  the  End  to  be  Obtained  by 
 thofe  Means :  As  if  I  have  a  Thoufand  Pounds 
 to  Beftow,  I  may  put  what  Conditions  I 
 H  ;  think 
 
( 112 ) 
 
 think  fit,  and  Appoint  the  Means  for  the  Ob- 
 taining it ;  and  n6ne  elfe  can  Appoint  the 
 Means  :  Now  Grace  is  the  Gift  of  the  Holy 
 Ghofi^  and  none  can  Appoint  the  Means  of  Ob- 
 taining it,  but  who  has  the  Beflo  wing  of  the /i/i?- 
 //  Ghojl  0  which  it  is  the  Higb'fefl:  Blafphemy  for 
 ^ny  Creature  to  Aflume  to  Himfelf  ;  hence 
 Chrift's  fending  the  Holy  Ghojl  is  a  fure 
 Proof  of  His  Divinity  :  But  the  Church  of 
 Rcwe  takes  upon  her  to  Appoint  Means  of 
 Grace^  many  and  various  ;  the  whole  Ponti- 
 fical  is  made  up  of  the  Forms  of  Confecration 
 of  every  thing  almoft  one  can  think  of  into 
 Means  of  Grace^  as  Belh^  Books^  Candles^  Wa- 
 ter^ Salt^  Oily  Ajhes^  Palms^  Swords ^  Banner Sy 
 and  Veftments  of  divers  Sorts,  even  to  QhiL' 
 dr ens  Clout Sy  befides  Croffes^  fitlures^  Images^ 
 Agnus  Deis^  &c.  By  the  Ufe  of  which,  in  the 
 Manner  prefcribed,  fevera!  Graces,  both  Ghofl- 
 ly  and  Bodily,  are  laid  to  be  Obtained,  as 
 befides  the  Favour  of  God,  and  the  Remif- 
 fion  of  Sins,  the  Saving  from  Fire^  from  Dif- 
 eafes^  froai  Storms  at  Sea^  Thunder^  Lightnings 
 and  Ter/ipeji  at  Land^  at  which  times  they 
 Ring  their  Confecraced  Bells^  to  Allay  the 
 Winds^  and  Chafe  away  the  Daemons  of  the 
 Air^  who  feeing  the  Sign  of  the  Crofs  upon 
 fuch  BellSy  and  hearing  their  Sound,  ihall  be 
 frighted  and  fly  away^  as  it  is  Exprelled  in 
 the  Form  o^  Confecration  of  Bells  in  the  Pon- 
 tifical. Nay  ther  is  Nothing  in  the  World  lo 
 Infignificant,  a  Rcfe^  or  a  Feather^  which  the 
 Pope  may  not    Confecrate   into    a   I^kans  of 
 
 ■r  Grace 
 
( >.«? ) 
 
 Grace^  and  is  In  Ufe  every  Day.  And  at  Rome 
 they  are  counted  Atheijls  who  have  not  Faith 
 in  thefe  things.  So  much  they  Place  their 
 Religion  in  them  ! 
 
 L.  The  Dijfenters  Objed:  all  this  to  you, 
 as  to  your  Rttes^  Ceremonies^  Hahits^  &c. 
 
 G.  But  without  any  Ground,  for  we  Con- 
 fecrate  none  of  thefe  things,  nor  do  we  at- 
 tribute any  Fertue,  Ghoftly  or  Bodily  to  the 
 ufe  of  them,  as  to  the  Wearing  a  Surplice^ 
 hearing  a  Bell  or  an  Organ^  &c.  t-hey  are  purely 
 for  Decency  and  Order^  and  we  may  Change 
 them,  or  take  them  quite  away  every  Day,  as 
 our  Governours  think  fit.  Can  they  (hew  any' 
 outward  Action  or  Thifig  appointed  in  our 
 Churchy  by  the  ufe  of  which  Evil  Spirits  may 
 be  Chafed  away.  Women  helped  in  Lahour^ 
 or  Storms  at  Sea  quell'd;  All  which  and 
 many  niore  Vertues  are  attributed  in  your 
 Church  to  the  ufe  of  what  you  call  Holy  Water ^ 
 and  many  other  fuch  like  Inftitutions  of  Me- 
 chanical Means  of  Grace^ 
 
 (l  I.)  But  that  which  makes  up  the  Bulk  of 
 the  Romijh  Devotions  is,  the  Worjhip  and  Invo-^ 
 cation  of  Saints  and  Angels^  the  Adoration  of 
 their  Images^  and  of  the  Reliques  of  Saints  de- 
 parted, Pieces  of  their  Bodies  or  of  their  l^eji- 
 ments^  &c.  to  which  great  Miracles  are  attribu- 
 ted, and  therefore  they  are  made,  ftridlly  and 
 properly,  Means  of  Grace.     . 
 
 H  4  L.  We 
 
'(114) 
 
 L.  We  defire  the  Prayers  of  one  another 
 upon  Earth,  why  not  much  rather  of  the 
 Saints  and  Angels  in  Heaven. 
 
 6,  Becaufe  the  one  is  CommandeJ^  the 
 other  not,  nay  For h Men ^  as  I  will  fliew 
 you. 
 
 L.  It  feems  to  be  giving  greater  Glory  to 
 Cod^  and  more  Humility  in  us,  not  to  Ap- 
 proach His  Prefence  diredly  and  immediately 
 our  (elves,  as  we  do  not  to  an  Earthly  King^ 
 but  by  the  Introduction  and  Recommendatioa 
 of  fome  eminent  Courtier  whom  we  know  to 
 be  in  His  Favour. 
 
 G,  Your  Simile  will  Halt  on  all  Four,  for  God 
 is  nearer  to  us  than  any  Saint  or  Angel;  in 
 God  we  Live  and  Move  and  have  our  Being  ; 
 but  the  Angels  and  Saints  depairted  are  at  di- 
 flance  from  us,  and  we  know  not  where  to 
 find  them,  or  that  they  hear  our  Prayers,  for 
 they  are  not  every  where,  That  is  an  Attri- 
 bute of  God  alone. 
 
 L.  Therefore  our  Schoolmen  fay,  they  fee 
 our  Prayers  in  Speculo  Trinttatis^  in  the  Look- 
 ing Glajs  of  God. 
 
 G.  Do  they  fee  every  thing  in  that  Look- 
 ing-Glafs>  Then  they  know  as  much  as  God  I 
 But  if  not,  then  how  do  we  know  they 
 fee  our  Prayers  there  ?  And  how  will  this 
 fort  with  your  Simile  of  an  Earthly  j^i»gy 
 that  the  Courtier  niufl:  go  to  the  King  to 
 know  what  I  defired  the  Courtier  to  Ask  of 
 Him. 
 
 Ahraham 
 
(  115  ) 
 
 AMam  is  the  Father  of  matt     ^^^  .^  ^^ 
 Ana  he  was  called  the  trtend  oj  God, 
 Therefore  it  is  likely  that  he  faw    J^"^-"-^-3. 
 as  far  into  that  Looking-Glajs  as  another.     Yet 
 it  is  faid,//i.  Ixiii.  16.  That  Abraham  is  igno- 
 rant of  us.     And  are  not  we  as  Ignorant  of 
 their  State,  and  what  Knowledge  they  have 
 of  us  below  ?  We  are  told  that  they  have 
 no    knowledge  of  it.     His  Sons  . 
 
 come  to  honour^  and  he  knoweth  it  •'°  ^^^'^  ' 
 not;  and  they  are  brought  low^  but  he  perceiveth 
 it  not  of  them, 
 
 L,  It  is  faid,  that  the  Angels  oi  Heaven  re* 
 joice  over  a  Sinner  that  Repenteth. 
 
 G.  That  is  whenitpleafethG^^to  let  them 
 know  it,  or  that  the  .Sinner  comes  thither. 
 But  that  they  know  oT  every  Penitent  upon 
 Earthy  is  nowhere  faid,  nor  do  I  know  it  Af- 
 ferted  by  any. 
 
 But  inftead  of  the  School-Mens  Looking- 
 Glafs  and  their  vain  Philofophy,  if  we  would 
 look  into  the  plain  Diredlions  of  Holy  Scripture^ 
 we  {hould  fettle  our  felves  upon  a  much  furer 
 Foundation.    See  then  what  the  Apoftle  fays  up- 
 on the  very  Cafe  in  hand,  Let  no  Man  beguile 
 you  of  your  Reward  in   a  voluntary    Humility 
 Cor  being  a  voluntary  in  Humili-     ^  ,..   « 
 ty^  as   our  margin  reads  it  j  and 
 iVorfbipping    of  Angels^    intruding    into    thofe 
 things   which  he  hath  not  feen^  vainly    p^ff'^d 
 up  by  his  flefhly    Mind  '^  and  not    holding    the 
 Head^  from  which  all  the  Body  by  joints    and 
 Bands  having  Nouri/hment  Miniftredy  and  knit 
 
 together 
 
(  iiO 
 
 together^  hcreajeth  with  the  increafe  of  God. 
 And  after  fays,  ver.  xj.  Which  th'ipgs  have  in- 
 deed a  jheiv  of  WifdominWiU'Worfhip  and  Hu- 
 mility  Here  .is  a  full  Anfwer  to  all  your 
 
 Pretenfions  for  this  WillWorjhip  of  Saints  and 
 Angels^  for  both  go  upon  the  fame  Foot.  It 
 is  called,  Intruding  into  things  we  have  not 
 feen,  of  which  we  are  altogether  \jncertain, 
 and  therefore  Sinful  in  the  Pradice,  by  the 
 /ipoftles  Rule,  Rom.xiv.  z].  That  whatfoever 
 7s  not  of  Faith^*  is  Sin,  This  was  fpoke  in 
 rcfped  of  Meats,  but  is  much  more  fo  as 
 to  our  Worfkip  and  Solemn  Devotions  to 
 God  — -Your  Comparifon  of  Accels  to  an 
 Earthly  King^  is  here  called  a  Flejhly  or  Car-- 
 nal  Thought,  meafuring  God  after  the  Man- 
 ner of    Men And  che   Refult  of   this  is 
 
 no  lefs  than  lofug  our  Reward^  that  is,  Heaven ; 
 for  it  is  forfaking  the  Head^  which  is  Chrifi^ 
 whofe  Memhers  we  are,  and  receive  Nourifh- 
 ment  from  Him  ;  not  fo  from  Saints  or  Arjgels ; 
 God  has  given  Chrijl  to  Us  as  the  One  Media" 
 tor  between  God  and  Men^  i  Tim.  ii.  5',  But  we 
 have  made  co  our  felves  many  Mediators  to 
 Affift  and  Help  Him,  3s  if  his  Mediation  and 
 Incercelfion  were  not  Sufficient,  And  we  make 
 more  Applications  to  Them  than  to  Him, 
 or  to  Gc^^himfelf.  You  have  Ten  4ve  Maria's 
 for  One  Pater  Nojier, 
 
 And  you  have  Multiplyed  thefe  Saints  Kq 
 your  felves  without  Number,  like  the  Heathen 
 Deities,  and  New  Canonizations  are  going  on 
 every  Day.     Every  Country^  City^  Parijh,  and 
 
 almoft 
 
(II7)    . 
 
 aloiofl:  Terfon  have  a  particular  Saint  for  their 
 Patron.  You  have  Saints^  as  they  had  Gods<, 
 for  the  .S<?w,  for  the  Air^  Fire^  &c.  for  Peace^ 
 for  f^^r,  for  Learnings  and  all  forts  of  Trades 
 and  Occupations,  St.  Chrijlopher  and  St.  C/^- 
 w^«/  are  for  the  iSd-^,  efpecially  the  Virgin 
 Mary  to  whom  the  Sea  Men  Sing  Ave  Maris 
 Stella.  St.  Agatha  is  for  the  Fw,  and  they 
 make  Letters  on  her  Day  to  quench  Fire 
 with.  St.  Nicholas  and  St,  Gregory  are  for 
 Scholars^  St.  L^;^^  for  Painters^  &c.  And  they 
 have  ^S^i/z/i  for  all  Difeafes^  "St.  Comeiis  cures 
 the  Falling-Sicknefs^  St,  Roche  the  J'<?a-5  St. 
 Apolknia  the  tooth- Ach^  &c.  And  they  have 
 particular  .S^/^/j"  for  all  iSd-^Ty^  and  Cattle^  Sx.. 
 hoy  prefides  over  the  Florjes^  and  St.  Anthony  o- 
 ver  the  Swine^  &c.  And  they  bring  their  C^r- 
 tle  to  be  Blefled  by  thefe  Saints  on  their  par- 
 ticular Days.  And  they  Pray  to  thefe  Saints 
 jointly  with  God^  a  Scholar  fays,  God  and  St. 
 Nicholas  be  my  Speed.  And  when  one  Sneezes, 
 God  help  and  St^John.  And  to  a  //^r/^  if 
 he  Stumbles,  God  and  St.  Loy  fave  thee,  &c. 
 And  upon  every  Surprize  they  cry,  'Jejn 
 Maria, 
 
 (;i.)  L,  You  Hiould  not  compare  thefe  to 
 the  Dcemons  of  the  Heathens,^  for  they  were 
 Evil  Spirits.     And  they  called  them  Gods. 
 
 G.  The    Word    Gods  is   frequently    given 
 
 in   Scripture  to  Angels  and  to    Men  as  if/«/- 
 
 y/c'rx  of  God.     And  thus  the   Heathens  under- 
 
 Hood  it,  and  fuppofed  their  Gods  to  be  fuch 
 
 MinifterSy 
 
(n8) 
 
 Minifters^  as  jt^oliu  to  Govern  the  Winds'^ 
 l^nptune  the  Sea^  &c.  Therefore  they  called 
 them  Dii  Medioxumi^  Inferior  Gods,  as  {land- 
 ing in  the  Middle  betwixt  the  Supreme  God 
 and  us,  to  Succor  or  Puniili  us,  according  to 
 His  Orders.  St.  Augujline^  vv^ho  knew  them 
 well,  tells,  us  what  they  Argued  for  them- 
 -.         r  «       felves,  they  faid.  We  do  not 
 
 fjon  eohmus  mats  Da'      ^rr    n  -      r>    - 1  t^  n    • 
 
 fnonla,  Angehs  qms  dl-      Worjhlp  Evii  D^mOttS  Or  Spt- 
 
 citis, ipfos  & i^f  coii^  rits^  hut  we  worjh'tp  thofe 
 Z^&'^^MjPn'l^^^^^  '^hom  you  CChriQians)  call 
 /f/»^/.AuguftinPfal.  Angels^  the  Powers  of  the 
 ^^^'-  Great  God,    the  Myjieries  of 
 
 the  Great  God,  But  St.  Augufl'me  anlwered  them. 
 That  they  mull:  be  Evil  Spirits  whom  they 
 Worfliipped,  becaufe  they  Required  Worfbip 
 from  Men,  as  the  Devil  did  from  our  Saviour ^^ 
 which  the  Good  Angels  always  Refufed,  and 
 he  quotes,  Rev.xix,  lo.  xxii.  9.  Where  the  An- 
 gel forbade  John  to  Worlhip  him.  And  the 
 fame  did  the  Saints  upon  Earth,  as  Feter  re- 
 .  fufed  it  from  Cornelius  and 
 
 .XIV.  14, 15.     p^^^  ^^j  Barnabas  from  the 
 
 Men  of  Lyflra,  &c. 
 
 L.  But  we  fuppofe  not  that  the  Heathens 
 had  any  Notion  of  the  Supreme  and  True  God^ 
 but  that  they  Worfliipped  every  one  of  their 
 Gods  as  Supreme  and  Independent, 
 
 G.  Some  Men  make  Monfiers  of  others,  to 
 hide  their  own  Deformity!  Your  Guides  have 
 fet  up  this  Notion,  to  hinder  the  Parallel 
 betwixt  the  Heathen  Wcrfhip  of  their  Inferior 
 Gods^  and  yours  of  Saints  and  Angels,     For 
 
 ther 
 
(  '19  ) 
 
 ther  is  nothing  more  Evident  than  that  the 
 Heathen  did  acknowledge  the  O^e  Suprem$t2ind 
 True  God^  though  in  much  ignorance  and  Su- 
 perilition.  St.  Taut  laid  that  they 
 knew  God,  that  He  was  Manife^  ,,'','^,';^f:^°' 
 unto  them,f2^^«  His  Eternal  Pow- 
 er and  Godhead,  So  that  they  ^ere  without 
 Excufe  in  their  foclijh  Imagination^  to  change 
 the  Glory  of  the  Uncorruptihle  God  into  an  I- 
 magt  made  like  to  Corruptible  Man^  &cc.  And 
 he  told  the  Athenians^  Whom  there- 
 fore ye  ignorant ly  IVorfhip,  Him  de-  ^^'  ^^^^'  ^^' 
 dare  luMoyou,  He  did  not  preach  a  falfe  God 
 unto  them,  but  they  had  blended  the  Wor- 
 fliip  of  God  with  thefe  Inferior  Gods  or  D/^r- 
 mons^  which  was  their  Superflition,  for  fo  the 
 Word  fignifies  A^o-i&i/j^r/c^,  the  fear  of  thefe 
 D(Bmom^  and  it  is  thus  rendred  every  where 
 in  the  New  teflament^  which  we  cranflare  Su- 
 perftition,  and  fo  your  own  Vulgar  Latin^ 
 A<a.  xvii.  21.  and  xxv.  19.  And  the  Latin 
 word  Superftitio  means  the  fame  thing,  and  is 
 derived,  as  Servius  has  it  from  Super  Stare^ 
 as  being  a  fear  of  thofe  Heavenly  Powers 
 who  Supra  flant  {land  over  us,  and  fo  Super- 
 flition  is  Superftantium  rerum  timor.  Others 
 derive  it  from  Superflites^  that  thefe  Devi  ex 
 hominihus  faili^  Men  Deifyed  after  their  Death, 
 are  ftill  Superflites^  and  the  fear  of  them  as 
 fuch  is  Superflition  ;  or  qui  Superflitem  Memo- 
 riam  defuntlorim  Colunt^  Who  Worfliip  the 
 Memory  of  thefe  Dead  Men. 
 
 The 
 
(     120    ) 
 
 The  Worlliip  of  thefe  lejfer  GoJsis  what  Is 
 forbidden  in  the  Fhjl  Commanclment^  which  re- 
 fpeds  the  Ohject  of  iVorJh/p^  that  no  Religious 
 Worlliip  is  to  be  given  to  any  but  to  the  Sw 
 preme  Goii  done.  The  5ffW  Commandment 
 relates  to  the  Manner  of  Worfhip,  that  is,  by 
 Images.  But  this  your  Church  has  hid  from 
 the  People,  and  divided  the  7"^/;//^  into  7u;^to 
 keep  up  the  Number,  that  the  People  might . 
 think  they  ftill  have  the  Ten  Commandments. 
 And  it  is  thus  in  your  very  Catechifm  adParO' 
 chos.     But  of  this  hereafter. 
 
 The  Heathens  had  their  Good  and  Evil  D^- 
 mones^  as  their  Good  and  Evil  Genii ^  but  accor- 
 ding to  St,  Auguftines  Rule,  they  mud  be  Evil 
 Damons  who  accepted  the  Worfhip  of /^if^jWhich 
 were  all  the  Heathen  Demons,  therefore  the 
 Word  Dcemon  is  taken  in  the  Worft  Senfe,  and 
 tranflated  Dfv// throughout  the  New  teflament^ 
 and  what  we  tranflate  the  DoHrines  of  Devils^ 
 1  Tim/wf,  I.  is  the  Dodtrine  of  the  Dcemones^ 
 or  of  the  Wordiip  of  Dcemones^  ^^hta^^ioci 
 AoLimuovlm^  and  a  various  LecSion  has  it  vczyis 
 A<x7j5g'j3VT?$,  who  worfhip  the  Dead.  The  Da- 
 mones  of  the  Heathen  were  their  Dead  He- 
 roes, whom  they  made  Divi  by  an  Apotke- 
 efts  ;  as  the  ?ope  does  Saints  by  a  Canoniza^ 
 tion.  But  it  is  too  Grofs  to  put  it  upon  the 
 Heathen,  that  they  thought  every  one  of  thofe 
 GoJs  whom  they  Made  was  the  Supreme  God 
 who  made  themfelves.  They  owned  thefe  to 
 be  Leffer  Gods,  ond  only  the  Vertues  and  ToW" 
 ers  of  the  Great  God-^  and  they  thought  that 
 
 they 
 
(    121    ) 
 
 they  Honoured  the  Supreme  God  the  more,  by 
 doing  Honour  toHisSubflitutes;  and  all  their 
 Worflytp  was  Ultimately  Referred  to  Him.  So 
 t\iZ.i  He  only  was  V^^orjh'ipped 
 in  all  their  Gods  and  Goddef  ^„^^  >/>/'.'r^AugXd^ 
 fes;  for  they  made  him  King    Civic.  Dei  l.iv.  c.  xL 
 
 of  all  their  Gods  ^nd   God-        /Pf^rnem7n  Deomm  om^ 
 J  mum  Dearumque  Regem 
 
 dejjes*  efe  volunt.  lb.  c.  ix. 
 
 And  the  Common  Appellation  given  to  Ju- 
 piter  in  Homer  is,  TJccTTip  and  BccaiMvs  ap^poov  -n 
 0c&)r  Ts,  The  Father  and  King  of  the  Gods  as  well 
 as  of  Men.  And  he  reprefents  Him  as  Comman- 
 ding all  the  other  Gods^  fending  them  on  his 
 Errands,  .calling  them  to  Account,  and  fome- 
 times  Chaftizing  them.  He  was  called  Majus 
 Deiis^  the  Great  God,  Lucian  in  his  Dialogues 
 brings  in  Neptune  making  Suit  to  Mercury^  that 
 he  might  fpeak  with  Jupiter. 
 
 But  befides  all  thefe,  we  have  fufficlent  Tefli- 
 mony  in  Scripture  of  the  Heathens  acknowledg- 
 ing the  One  Supreme  and  True  God^  Neluchad- 
 nezzar  calls    him    God   of  Gods,  and   Lord  of 
 
 Kings The  mofl  High  God — ^ -And  fays, 
 
 /  hlejjed  the  mofl  High^  and 
 Ipraifed  and  honoured  FJim    ^^'^'  l''  ^  ''''  ^'^' . 
 that  Liveth  for   Ever  and 
 Every  whofe  Dominion  is  an  Everlafling,  Domi' 
 72ion^  and  His  Kingdom  from  Generation  to  Ge" 
 deration.     And  all  the  Inhabitants  of  the  Earth 
 are   reputed  at  Nothing :  And  He  doth  accor- 
 ding to  His  Will  in  the  Army  of  Heaven ,  and 
 among  the   Inhalitants  of  the   Earth :  And  no 
 
 Matt 
 
(lit) 
 
 Man  can  flay  His  Hand^  or  fay  unto  Him^  What 
 Joe[i  Thou^ 
 
 Ezrai.  ..  vi.  lo.      ^Vf'     f^^''^     ^^\  ^hc    Lord 
 12,  God  of  Heaven.     And  Darius 
 
 Dan.  vi.  2(5.         ^^^  ^^"^^^  ^"  ^^  ^'g^^  Expreffi- 
 
 ons  as  any  Qhrifl'tan could  ufe, 
 
 The  Living  Gody  and  ftedfaft  for  Ever^  and  His 
 
 Kingdom  that  which  fhall  not  le  deflroyed^  and 
 
 His  Dominion  [hall  he  even  unto  the  End^  &c. 
 
 L,  It  is  Strange  that  when  they  Acknow- 
 ledged the  Great  God  fo  fully,  they  did  not 
 forfake  their  own  little  Gods, 
 
 G.  No,  for  they  did  not  think  it  Inconfiftent 
 fo  Acknowledge  One  God  above  all,  and  yet  to 
 Suppofe  that  every  Nation  had  its  own  God,  cr 
 Gods,  in  Subordination  to  the  Supreme  God, 
 and  as  Deputies  under  Him.  This  was  their 
 Notion.  And  they  fuppofed  that  Judea  had  its 
 own  Tutelar  God^  as  well  as  other  Countries. 
 Therefore  the  King  of  Affyria  having  Con- 
 quered it,  fent  to  teach  his  People  who  went 
 2  Kin.  xvii.  25.  thither,  the  Manner  of  the 
 a7j33-  God  of  the  Land^  to  appeafe 
 
 His  Wrath  who  had  Plagued  them  with  Li- 
 ons. But  yet  they  forlook  not  their  own 
 Gods,  for  it  is  faid.  They  feared  the  Lord,  and 
 ferved their  own  Gods.  And  they  allowed  the 
 fame  Liberty  to  the  Jews,  who  were  not  Re- 
 quired in  any  of  their  Captivities  to  Renounce 
 their  own  God',  but  only  to  Wordiip  the  Gods 
 of  the  Nations  where  they  lived.  And  of 
 thefe  Tutelar  Gods,  they  fuppofed  one  might 
 be  Stronger  or  more  -Powerful  than  another, 
 
 and 
 
(  1^3) 
 
 and  therefore  they  would  Boafl  of  their  GoJs:, 
 one  Country  againft  another;  thus  faid  Senache- 
 rih.  Who  are  they  amoffgallihe 
 Gods  of  the  Countries^  that  hath  ^^  ^^"-  ^viii.  34, 
 delivered  their  Country  out  of  ^^' 
 mine  Hand,  that  the  Lord  ( the  Tutelar  God  of 
 Judea  )  Jhould  deliver  Jerufalem  out  of  mine 
 Hand^  Where  are  the  Gods  of  Hamath  and  of 
 Arpad  ?  ®c.  When  Mofes  and  Aaron  told  fha- 
 r^^^that  the  GodoU  the  Hebrews  had  met  with 
 them,  he  was  not  Offended  that  they  had  ano- 
 ther C7i^^/befidesthofe  which  were  Worlhipped 
 in  Egypt y  he  took  it  as  a  thing  granted,  that 
 every  People  had  their  own  Tutelar  God. 
 
 This  then  was  the  Difference  betwixt  the 
 Jem  and  Gentiles^  the  Gentiles  thought  it 
 lawful  to  Worfhip  the  Tutelar  God  of  any 
 Country^  but  ftill  in  Subordination  to  the  Mofi 
 High  God,  as  has  been  (hewed ;  On  the  other 
 ^mnd,  the  Jews  were  Obliged  to  Worl^ip  the* 
 Lord  God,  th^  Supreme  God,  and  Him  only,  and. 
 they  were  forbid  to  Worftiip  any  of  the  Gods 
 of  the  Nations, 
 
 But  this- Sin  they  often  fell  into^  they  Wor- 
 lhipped thefe  Gods,  but  ftill  in  Conjuncftion  with 
 thQ  Lord  their  God,  as  it  is  faid,  they  did  Worpp 
 and  Swear  hy  the  Lord,  and  Swear  ly 
 Malcham.  But  Samuel  told  them,    ^^^^•'-  ^' 
 If  ]e  return  unto   the  Lord  with      ^       .. 
 all  your  Hearts,   then  put  away    ^^^"^-^"-SM- 
 the  Strange  Gods,  and AJhtaroth from  among  you  — 
 
 andferveHim  only J  hen  they  did  put  away 
 
 Baaltm  and  Afhtaroth,  andfervedthe  Lord  only. 
 
 I  L.  But 
 
(  1X4  ) 
 L.  But  it  Is  faid,  that  they  had  forfaken  the 
 Lord. 
 
 G,  It  is  c^\kd  forfakhig  the  LorJ^  when  we 
 will  not  Obey  His  Commandments^  but  Wor* 
 fliip  Him  otherwife  than  He  has  Required,  and 
 join  others  with  Him  which  He  has  forbidden. 
 He  faid,  The  Houfeof  Ifrael  is 
 Ezek.xiv.j.y.  ^fl.^^^^j  from  Me ,  Separa- 
 ted from  Me  through  their  Idols  ;  yet  they 
 come  and  Enquire  of  a  Prophet  concerning  Me. 
 And  again, 
 
 When   they    had  Jlain  their 
 chap  xxill^g-    Children  to   their   Idols,    then 
 came  they  the  fame  Day  into  my  San^uary.   And 
 He  fays  to  them,  Will  ye  hum 
 jer.  vii.  9.         Ificenfe  unto  Baal^  and  walk, af- 
 ter other  Gods^  and  come  and  ft  and  he  fore  Me  in 
 this  Houfe  which  is  called  hy  My  Name  >  It  is  faid. 
 They  feared  thd  Lord,  and  ft r^ 
 iKm..xvii.33.    fijgj  t^gir  owp  Gods,    after  the 
 
 Manner  of  the  Nations.  But  it 
 follows  immediately,  They  fear  not  the  Lord,  he- 
 caufe  they  do  not  after  His  Statutes,  wherein  He 
 Commanded  them  not  to  fear  ether  Gods.  And 
 again,  They  feared  the  Lord,  and  ferved  their 
 graven  Images.  Yet  this  was  departing  from  the 
 Fear  of  the  Lord^  but  not  a  downright  Denial  oif 
 the  Supreme  God,  or  throwing  him  off  from  be- 
 ing any  more  their  Gc<r/,  and  taking  any  other 
 God  In  his  Room  as  the  SupremeGod,  No,  But 
 it  was  taking  other  Gods  with  Him,  of  which 
 .  He  fays,    Oh  do  not  this  ahomi- 
 
 '  *''•  ''^'^'  ^'       nahle  thing  that  I  hate. 
 
 This 
 
(125) 
 This  was  the  Firft  Sin  againft  which  God 
 took  Care  to  Guard  in  the  firit  Commandment, 
 Thfiu  (halt  have  none  other  Gods 
 hefore  Me,  ox  with  Me.  And  for    ^E^^^^-  ^x-   3- 
 the  Diftindion  that  theWorflhip   ^^' 
 of  Inferior  Gods  or  Minifters  of  God  is  not  here 
 forbidden,  we  fay,  Uhi  Lex  nan  Diflinguit,  ihi 
 nan   ejt  Dijlinguendum^    Where   the  Law    does 
 not   Dijiinguijhy  ive  mufl   not  ;  for  ther  is  no 
 Law  but  may  be  Dijiinguijhed 2l^'2l)\     And  this 
 isexadly  the  fame  Notion  the  Heathen  had  of 
 their  Da:mones,    And  the  Worlhiping  of  thefe 
 or  Fearing  them,  is  hterally  what  we  call  Su- 
 perjlition.     It  is  a  Means-  of  Grace  which  God 
 has  not  app^ointed. 
 
 £.  But  we  have  reafon  to  Sufped  that  feve- 
 ral  of  the  Heathen  Diemones,  or  Men  Deify 'd 
 after,  they  were  Dead, were  Suppofititious,  and 
 that  no  fuch  Men  ever  were  in  the  World. 
 
 G,  Many  fuch  will  be  found  in  the  Cata- 
 logue of  your  Saints.  What  think  you  of  the 
 Seven  Sleepers,  who  Slept  ;^x  Years,  and 
 thought  it  but  One  Night?  What  think  you 
 of  the  Eleven  Thoufand  Englijl?  Virgins,  all 
 Martyred  together  at  Cologne ;  and  the  fine 
 Legend  told  of  them  ?  What  do  you  believe  of 
 St.  George  his  killing  the  Dragon^  and  Refcu- 
 ing  iht  Kings  Daughter  ^  As  true  as  our  Ballad 
 of  the  Dragon  of  Wantly.  Yet  ther  are  Days  kept 
 for  all  thele  and  Offices  made  for  them,  with 
 Prayers  to  them,  and  to  God,  that  we  may  be 
 Saved  by  thefe  their  Merits.  Ther  are  Multi- 
 tudes of  the  like,  which  you  will  find,  even  to 
 
 I  z  aSur- 
 
(  ii6  ) 
 
 a  Surfeit,  in  the  Devotions  of  the  Roman  Churchy 
 with*  their  Brev'taries^  Mjjfals^  Legends ^  and 
 Authors  quoted  at  large.  And  can  thefe  Pray- 
 ers be  in  Faith^  to  Perfons  that  never  were 
 in  Being,  and  for  the  Merit  of  Actions  that 
 were  never  done  ?  This  is  a  Means  of  Grace  of 
 our  own  Invention  indeed ! 
 
 Befides,  many  haye  been  C<?»(?»/W  for  No- 
 torious Crimes^  as  our  St.  Thomas  Becket.  of 
 Canterbury^  whofe  Merit  was,  that  he  would 
 Exempt  all  Ecclejiaflkks  from  the  Secular  Pow- 
 er, though  even  in  Civil  or  Criminal  Caufes, 
 which  was  called  Aderting  tht  Liberties  of  Holy 
 Churchy  and  it  is  fully  AlTerted  in  the  Bulla  in 
 Cmia.     But  notwithftanding  all  thefe  Autho- 
 rities, it  is  a  Wicked  Principle,  anS  diffolves  all 
 Civil  Government,  it  Exempts  from  the  Kin^s 
 Obedience  the /"/r/?  of  the  three  Eflates  of  the 
 Realm,  which  has  or  ought  to  have  the  great- 
 ell  Influence  upon  the  People ;  and  transfers 
 their  Allegiance  to  another  Soveraign^  which 
 is  the  HighQdTreafon^  by  the  Laws  of  all  well 
 Governed  Nations,   as  well  as  by  the  Laws  oi 
 God.     Yet  for  Aderting  this  Becket  was  Cano- 
 nized;  and  for  not  giving  way  to  it,  the  l^ing 
 was  Whipped  by  the  Monks  of  Canterbury^  to 
 which  he  was  forced  to  Submit,  in  thofe  times 
 of  /^<^^^/ Supremacy. 
 
 Such  another  was  the  Lafl:  Year's  Saint  Pope 
 'Tious  V.  the  great  Aflerter  and  lad  Pradticer  of 
 the  Power  of  the  Pope  to  Depofe  Princes ;  and 
 who  broke  the  Communion  of  the  Church  of 
 England, 
 
 But 
 
(    127) 
 
 But  the'r  is  one  Saint  ( truly  fo  )  of  whom 
 I  have  rclerved  to  fpeak  in-  the  lad  Place, 
 becaufe  of  the  E^ceffes  of  your  Church  in 
 their  Devotions  to  Her^  bordering  even  upon 
 Blafphemy  to  any  Common  Ear.  No  left 
 than  a  Canonized  Perfon  St.  Bonaventure  has 
 Publiihed  what  he  calls.  The  PJalter  oj  the^ 
 Elejfed  Virgin  Mary^  wherein  every  one  of  the 
 1 50  Pfalms^  as  likewife  the  Te  Deum^  and 
 other  moll:  Solemn  Adorations  of  GoJ^  are  all 
 turned  to  the  Virgin  Mary,  Rofaries  and  Books 
 of  Devotion  to  Her  are  many,  here  is  one 
 tranflated  into  En^UJh  for  the  Ufe  of  the  Ro^ 
 man  Catholicks  here,  intituled,  The  Devotion 
 ej  Bondage^  or  the  TraHice  of  perje^ly  Con* 
 fee  rating  our  fehes  to  the  Service  of  the  Blejfed 
 Virgin.  TermiJfuSuperiorum^  i6^x.  It  is  Li- 
 cenfed  and  highly  Recommended  both  to  Cler- 
 gy and  People  by  the  Bifliop  of  St.  Omars ^ 
 with  (everal  Indulgences  granted  to  thofe 
 who  fliall  Devoutly  make  ufe  of  it  5  where- 
 in we  offer  up  our  felves,  both  Souls  and 
 Bodies^  as  Bond-Jlaves  to  the  B.  Virgin:  A- 
 mongwhofe  High  Prerogatives -^om^iW^VlA 
 this  \\\^Stxth^  P-  32,.  Ihe  Soveraign  Domi- 
 nion, that  was  given  Her^  not  only  over  the 
 World  J  hut  over  the  Creator  oj  the  World,  iThis 
 indeed  might  well  Ground  that  Petition  made 
 to  her,  ^ure  Matris^  Impera  filio.  By  the 
 Right  of  a  Mother^  Command  your  Son,  And 
 her  being  call'd  the  Mother  of  the  whole  Tri- 
 nity^ in  the  Miffal  Polon.  fol.  157;  In  the 
 Primer  or  Office  of  the  Blejfed  Virgin  Mary^ 
 I  }  Printed 
 
(  128  > 
 Printedin  EytgHJh,  1699.  (and  in  the  Expofition 
 before  it  faid  to  be  of  great  Antiquity^  and 
 Compofed  hy  the  Churchy  dire^ed  hy  the  Holy 
 Ghoji)  you  will  find  many  Prayers  to  the 
 Virgin  i/^ry,  not  only  of  Intenejfion  or  Pray- 
 ing for  usi  but  to  Grant  us  Grace^  Pardon  of 
 Sin^  and  Eternal  Life^  in  as  full  and^pofitive 
 Terms  as  could  be  asked  of  God  himfelf. 
 See  the  Hymn,  Memento  rerum  Conditor,  p.  34. 
 And  Ave  Maris  Stella,  p.  5  ^  And  the  Prayer 
 
 to  her,    p.  ^g.  Under  thy  Aid- Sub  tmm 
 
 Pr^fidium- — ~  which  is  taken  out  of  the  Ro" 
 man  Pontifical  in  the  OiEce  for  Confecrating 
 an  Image  of  the  B.  Virgin^  where  we  Pray 
 for  Aid^  &CC.  from  her  lelf  diredly,  without 
 mentioning  any  Intercefion,  Nay,  they  Blejs  in 
 herlSlame^  which  was^never  done  to  any  Crea- 
 ture. The  Pried  hood  was  Ordained  by  God,  to 
 Elefs  in  his  Name.  No  Apojlle  or 
 Angel  ever  Blejfed  the  People  in  his  ^^^'  ^'  ' 
 own  Ka^y^e.  But  \ni\m Primer^  p.  i6>  You  will 
 fee  the  Priejl  give  the  Blefwg  in  thefe  Words, 
 The  Plrgin  Mary^  with  her  pious  Son^  hlefs  us. 
 To  which  the  People  anfwer.  Amen.  Herp  the 
 Principal  Part  is  given  to  the  Virgin^  her  Son 
 only  Bledts  with  her,  and  flie  is  fifft  Named. 
 But  if  flie  be  not  Preferred,  yet  ihe  is  here  put 
 upon  the  Level  with  her  Son  at  leaft,  and 
 Ble[[es  the  People  Jointly  with  him. 
 
 L,  Why  may  not  the  Virgin  Mary  Blefs  as 
 well  zs2inAfigel>   And  we  find  ... 
 
 that  Jacoh  prayed  the  Angel  might    ''^"'^,  ^" ''  ^  ' 
 Blefs  his  Grand-Sons.  • 
 
 G.  That 
 
(    125>    ) 
 
 G.  That  Angel  yf^zs  God^  and  fo  it  is  Ex- 
 #prefled,  God-^  before  whom  my  Fathers  Abraham^ 
 and  Ifaac  did  walk^  the. God  which  fed  me  ail 
 my  life  long  unto  this  day^  the  Angtl  which 
 redeemed  me  from  all  Evil^  Blefs  the  Lads,  This 
 Angel  was  Chrifi^  who  often  Appeared,  before 
 H^  took  Fledi.  -  He  was  the  Angel  which 
 Wreflled  with  this  fame  Jacob,  and  Blefled 
 him.  He  was  the  Angel  appeared  to  Mofes 
 in  the  Bufli,  and  faid,  /  am  the  God  of  Abra- 
 ham^ &c.  which  no  Created  /^f^gf/- could  have 
 faid.  It  was  He  who  Appeared  to  Jofhua  as 
 Captain  of  the  Hofi  of  the  Lord^  ^ 
 and  faid,  as  before  to  Mofes^  Loofe  ^'^'^'-  ^"  ^'^'  ^^' 
 thy  Shoe  from  off  th)  Foot^  for  the  Place  where^ 
 on  thou  flandefi  is  Holy^  which  no  meer  An- 
 gel ever  laid.  So  that  this  w^ill  be  no  Prece- 
 dent for  Blefing  the  People  in  the  Name  of 
 the  Virgin  Mary. 
 
 Epiphanius  reckons  the  Worfliip  of  the  Vir- 
 gin Mary  (  not  then  fo  Rank  )  ^"    „     . 
 inong  the //^r^/f^j,  under  the  Name      ^^''^  '^^' 
 of  the  Collyridians^  who  offered  Cakei  to  the 
 Moon  zs'^een  of  Heaven^  whicli 
 is«  the  fame  Name  they  give  now  -^^^'ji^^^'j  ^^* 
 to  the  Firgin^   and  Ihe  is   Painted 
 Handing  upon    the   Moon  her  Reprefentive. 
 Epiphanius   Obferves  that   our  Bielled    Lord 
 forefeeing  the  Supefflition  that  would  come  into 
 the  World  on  Account  of  Elis  Mother^  treated 
 her  always,  at  a  Diftance,    never  once  cal- 
 led her  Mother^   no  not  upon  the  Crofs^  or 
 by  any  other  Appellation 'than  that  of  Wo- 
 
 I  4  man^ 
 
(  130  ) 
 
 trtoii^  and  checking  her  forvvardnefs  laid  unto 
 
 her,  iVomatfy  what  have  I  to  do  with  * 
 Job.  11.  4.    z/;^^  A  sheiis  as  little  Named  as poffi- 
 ble  in  the  Gofpels,  where  Chrijl  pronounces  a 
 Greater  Blefling  to  thofe  that  hear 
 Luk.xi.i8;  Hi5  Word,  than  to  the  Womi  that 
 Bare  Him:  And  fhe  is  not  Reckoned  among 
 thofe  who   faw  Him  after  His  RefurretHon, 
 She  is    but  once  Named  in  the  aHs  of  the 
 Apojlles^   and  that  upon  no  other  Account 
 than  that  (lie  with  other  Women, 
 '  *■  ^^'   continued  in  the  Communion  of  the 
 Apojlles  after  the  Afcenfion  of  our  Lord :  But 
 none  of  her  A^ls  or  Miracles  are  Recorded, 
 though  Abundance  in  the  Legends,    And  (lie 
 is  not  once  Named,  upon  any  Account  what- 
 foever,  in  any  of  the  Epiflles.     Strange !  That 
 this  fiiould  be  fo  forgot,  which  makes  now 
 fo  great  a  Part  in  the  Devotions  of  the  Church 
 of  Rome  I 
 
 But  there  is  an  Honour  of  an  Extraordina- 
 ry  Nature  paid  to  Her  at  the  Head  of  all  the 
 SaintSy  in  the  Office  of  the  Mafs^  where,  be- 
 fore the  Confccration,  the  Elements  are  Offer- 
 ed up  to  God  in  Memory  of  the  Tojjion,  Refm^ 
 region  and  Afcenfion  ofjefis  Chr/fl^  and  for  the 
 Honour  of  the  Bleifed  Virgin  Mary^  &c.'in  Ho- 
 fiorem  leatce  Maria  femper  Virginis.  Did  Chrifl 
 then  Suffer^  Rife^  and  Afeend,  for  Her  Ho- 
 nour ?  It  was  for  the  Plonour  and  Glory  of 
 God  indeed,  but  to  thruft  Her  in  or  any  of 
 the  Saints  to  ihare  in  this,  looks  a  little  too 
 Familiar,  and  putting  them,  at  leaft  Her,  near 
 
 iTpon 
 
upon  the  Level  with  the  Almighty ^  fmce  more 
 could  not  be  faid  to  Him. 
 
 And  here  we  may  fee  a  good  Reafon  why 
 God  would  not  have  any  Religious  WorQiip 
 paid  •  to  thefe,  or  2,ny  Minijlers  of  His  King- 
 dom, nor  would  be  Worlhipped  with  them  5 
 for  he  faw  ther  would  be  Encroaching,  and 
 coming  nearer  to  Him  than  was  fit  for  the 
 Condition  of  Creatures.  They  would  have  a 
 Share  with  Him.  Nay  that  they  might  come 
 at  lad  to  Advance  thefe  above  God  Himfelf, 
 and  Prefer  the  Saints  even  to  Chri^ !  As  it 
 has  been  faid,-  ThatChrifi  did  no-  ,  -t  ^ 
 thing  which  St.  Francis  did  not  do^  ^ol^  049!"*' 
 yea^  that  he  did  more  than  Chriji 
 himfelf. 
 
 And  now  we  fee  the  Reafon  why  your 
 Index  Expurgatorius  would  not  have  it  feen 
 in  the  Fathers,  that  Godonlyis  to  he  Wor* 
 Jhipped,  for  they  have  Ex-  . 
 
 punged  this  out  of  the  Indi^      ,ji,   Oeleatur  'ex  Ind. 
 
 ces  of  their  Works,  that  they  Opemm  ^thanajii  in- 
 might  not  be  found  by  the  ^^■^"^■J^ 
 People,  who  might  take  Of-  dnt.  An.  1617.  item 
 fence  to  fee  their  Woriliip  l^J^'^l  ^'  ^'''^^^" 
 divided  betwixt  God  and 
 Creatures. 
 
 W«s  ther  ever  fo  i"hamelefs  a  thing  done  by 
 any  C^/<rc*  as  to  take  upon  them  to  Corred: 
 and  Aher  the  Fathers  ?  It  is  plainly  to  ftifle 
 the  Evidence  againfl  themfelves :  "And  ren- 
 ders every  thing  at  lead  Sufpe^ed  that  they 
 Quote  out  of  them.     And  the  Scriptures  had 
 
 been 
 
(  i?0 
 
 been  Purged  too,  but  that  they  are  fo  Common 
 in  the  Hands  of  Protejlants,  that  it  could  not  be 
 done  without  manifeft  Detection.  But  how  far 
 they  have  gone  towards  it,  by  Mijiranjlatiom^ 
 Adding  or  Leaving  out  fome  Words ^  I  have 
 fliewed  already.  But  to  purfue  the  Subjed  we 
 are  now  upon. 
 
 CmO  Not  only  the  Souls  of  the  Saints  m 
 Heaven,  but  their  dead  Bodies  or  Bits  of  them, 
 a  Finger^  z  Toe,  or  a  Toothy  or  a  Scrap  of 
 xkimCloaths^  a  Girdk^  or  a  Eook^  ©rany  thing 
 elfe  that  they  ufed  are  Worfhipfed^  and  made 
 Means  of  Grace^  and  great  Miracles  f^id  to  be 
 done  by  them. 
 
 i.  Was   not    a   Dead  Man 
 HKin.xiii.2i.     j^^-j-^j  j^y  touching  the  Bones 
 
 of  Elifba  > 
 
 G.  Yes,  God  may  work  Miracles  by  what 
 Means  he  pleafes.  But  does  this  Confecrate 
 the  dead  Body  of  every  Saint  to  be  a  Means 
 of  Grace^  and  a  Worker  of  Miracles  >  Many 
 Miracles  were  Wrought  by  the  /?^^  of  TJ/ftj^j ; 
 Is  every  Rod  therefore  a  Means  of  Gr^c^,  ei- 
 ther Ghoftly  or  Bodily  ?  Or  may  we  Confe- 
 crate any  Rod  to  be  fuch  a  Means  ?  Nothing 
 is  fuch  a  Means  to  us  but  what  God  has 
 Commanded  and  Appointed  to  be  Doce,  as 
 Baptifm  arid  the  Lord's  Supper,  It  is  the  /«- 
 Jlitution;  not  an  Example^  that  .makes  any 
 thing  a  M^^»y  of  Grace  to  us.  Elfe  we  might 
 go  and  Imitate  all  the  miraculous  Anions  of 
 
 Mofes 
 
Mofes  or  of  Chri(l^  and  call  them  Means  of 
 Grace  to  us,  becaufe  fo  ufed  by  them. 
 
 But  as  to  the  Reliques  in  your  Ghurcb, 
 many  of  them  have  been  notorioufly  Dete- 
 ded,  and  it  has  been  found  out,  That  the 
 dead  Bodies  of  Malefactors  have^been  taken 
 for  the  Reliques  of  Saints^  and  great  Miracles 
 faid  to  be  done  by  them*  The  fame  Re^ 
 lique  of  fuch  a  Saifit^  the  Head  or  Finger  is 
 fliewn  in  federal  Places,  and  each  Contend 
 that  theirs  is  the  Right,  and  each  have  Mi- 
 racles avouched  for  them.  Many  Inftances  of 
 this,  with  Vouchers  undeniable,  you  will  find 
 in  The  Devotions  of  the  Roman  Church.  How 
 then  can  you  VVorfliipfuch  Reliques  in  Faiths 
 without  which  it  is  a  Sin  ! 
 
 (35O  But  not  only  the  Sa%ts^*znd^  their 
 Reliques^  but  their  Images  are  with  you  made 
 a  diftind:  Means  of  Grace  *^  for  in  the  Confe- 
 cration  of  the  Image  of  a  ^aint^  it  is  faid, 
 That  whoever  fliall  Wordiip  fuch  a  Safnt, 
 -  coram  hac  Imagine^  before  this  Image^  may  ob- 
 tain fo  and  fo,  for  which  End  the  Image,  is 
 Bleffed  and  SanBified.  So  that  it  is  not  enough 
 to  Worflilp  the  Saint^  but  if  I  do  it  hefore 
 fuch  a  Confecrated  Image^  I  fiiall  obtain  more 
 Grace  than  otherwife.  This  makes  the  Imaze 
 it  felf  a  Means  of  Grace^  for  there  is  Vertue 
 there.  Why  elfe  would  it  not  do  as  well 
 to  Pray,  and  not  before  fuch  an  Image  >  Why 
 elfe  indeed  are  fuch  Images  fo  formally  Con- 
 fe^ratedj  if  there  be  noFertue  in  tli:^  CQ}ifecra^ 
 
 tion  ? 
 
(  154  ) 
 
 tioH?  And  why  do  Men  go  Pilgrimages,  or 
 fend  Vows  to  Loretto^  or  any  other  diftant 
 Place,  if  they  think  t her  .is  no  Fertuemiht 
 Image  there,  more  than  in  Forty  of  the  fame 
 fort  which  they  may  have  at  Home?  And 
 the  Saint  R^prefented  by  the  Image  is  as  near 
 them  in  the  one  Place  as  in  the  other  ;^  ther 
 muft  be  then  fome  Vertue  Communicated  to 
 one  Image  more  than  to  another. 
 
 L.  Then  you  are  againfl:  any  Figures  or  /- 
 mages  of  the  Saints^  or  paying  any  Honour  to 
 the  Holy  Men  departed. 
 
 G.  No,  My  Lord,  We  are  not  fo  Stingy, 
 We  fcruple  not  figures  for  Ornament ^hyxt 
 not  for  Wor(h'tp^  or  for  Worlhipping  before 
 them^  as  you  (peak.  And  we  Honour  the 
 Saints  departed,  as  far  as  we  think  Lawful, 
 and,  as  we  are  verily  Perfuaded,  as  far  as 
 they  Defire ;  fince  according  to  St.  Augu- 
 jiins  Pvule  before  mentioned,  if  they  Accept- 
 ed our  Adoration,  it  would  Prove  them  to 
 be  Evil  Spirits.  And  ,then  you  are  to  Confi- 
 der,  that  inftead  of  InterceJJorSy  as  you  hope 
 for  by  your  Worfhlp  of  them,  they  will  vin- 
 dicate themfelves,  and  become  your  Accufers. 
 But  in  our  Honour  of  them,  we  firlt  take 
 Care  not  to  fpecify  any  particular  Perfon  as 
 a  Saint^  but  who  is  fo  Recorded  in  Holy 
 Scripture  ;  for  we  underftand  not  Canonizations 
 by  Men  who  know  not  the  Heart;  in  the  next 
 place,  we  limit  the  Honour  we  pay  them  by 
 iht  Rule  of  God's  Commandments,  which 
 we  fuppofe  moll  Pleafing  to  them.     We  keep 
 
 particular 
 
particular  Holy  Days  for  the  Jpoft/es,  St.  John 
 Baptjjl^  St.  Stephen^  &c.  .  We  blefs  God  for 
 them,  commemorate  their  Fertues^  and  pray 
 that  we  may  follow  their  good  Examples.  We 
 have  One  Day  for  All  the  Saints  in  Genera], 
 and  another  for  Si.  Michael  and  all  Angels. 
 Thus  we  Honour  them,  and  for  this  we  bear 
 the  Reproach  of  our  four  Dif enters^  as  if  we 
 were  too  much  Inclining  to  Popery.  You  think 
 we  give  too  little  Honour  to  the  Saints^  and 
 they  think  we  give  too  much  !  But;,  we  hope  we 
 keep  the  Mean.  We  abftain  from  the  Figures  • 
 or  Images  of  the  Saints  in  our  Churches^  be- 
 caufe  they  have  been  abufed  to  Superjlition, 
 and  to  avoid  Offence.  But  in  Places  not  De- 
 dicated to  Worftiip,  as  in  private  Houfes,  we 
 think  them  not  Unlawful,  more  than  the  Pi- 
 dlure  of  any  Good  Man, 
 
 Epiphanius  was  very  zealous  againft  having 
 them  brought  into  Churches ^2inA  tells  John^  Bi- 
 fliop  of  Jerujalew^  in  a  Letter  tranflated  by  St. 
 Jerom^  that  finding  a  Linnen  Cloth  hung  up  in  a 
 Church  Door,  (it  is  likely  to  keep  out  the 
 Wind)  whereon  was  a  Picture  of  Chrifl^  or 
 of  fome  Saint^  he  Tore  it,  and  Ordered  a  dead 
 Corps  to  be  Buried  in  it.  And  he  Lamented 
 the  Superfiition  he  faw  coming,  by  thefe  Fi- 
 ilures  ^nd  Images  then  beginning  to  Creep  into 
 the  Church.  • 
 
 The  Aiufe  of  things,  tho'  otherwife  Law- 
 ful, which  are  not  Infiitute J  hyGoJior  Stand- 
 ing Means  6f  Grace^  as  Bapti/m  and  thQ  Lord's 
 Supper^  may  joftly  take  away  the  Ufe  of 
 
 them. 
 
(  n^  ) 
 
 them.    Thus  the  Brazen  Serpent  was  appointed 
 
 by  God  as  a  Means  oi Grace  (or  Miraculous  Cures 
 
 in  the  Wildernefs,  and  was  Preferved  until  the 
 
 Days  of  Hezekiah^  butVhen 
 
 became  an  /</^/,  was  broke  X£y  pieces  a/id  cal- 
 ■  led  by  a  Contemptible  Name  Nehu/htan^  that 
 is,  /4  Bit  of  Brafs.  How  much  more  Reafon 
 is  there  to  Remove  the  Piclures  and  Images  of 
 Saifits  (which  God  never  Appointed}  out  of 
 our  Churches,  when  we  fee  hcenfe  burned  to 
 them,  and  they  iVorJhtpped  in  your  Churches^ 
 as  Means  of  Grace.  And  yet  there  is.no  Evil 
 in  the  Pklnres  themfelves. 
 
 (36)  But  there  is  One  Figure  I  think  has 
 Evil  in  it,  and  is  Unlawful  any  where;  and  yet 
 it  is  feen  in  your  Churches^  and  commonly  over 
 the  Altar^  that  is,  the  Figure  or  Irmge  of  God 
 the  Father^  like  an  Ok/  Man,  See.  We  are  for- 
 bid to  M:jke  it,  and  then  we  cannot  Worjhip  it. 
 .        .  See  how  pofitively  God  forbids  it, 
 15  &c!^^^        Take  good  heed  unto  your  felves^  for 
 yijaw  no  manner  of  Similitude  (that  • 
 is  o^ God)  in  the  Day  that  the  Lord  f pake  unto  you- - 
 left  ye  Corrupt  your  [elves,  and  make  you  a  graven 
 Image^  the  Similitude^  of  any  Figure,  the  Likenefs 
 of  Male  or  Female,  &c.  And  again, 
 Rom.  1.23.     fijey  changed  the  Glory  of  the  Un^ 
 corruptible  God  into  an  Image  made  like  to  Cor* 
 ruptille  Man^  &c. 
 
 L,  Both  thefe  texts  are  Qjioted  and  An- 
 fvvered  in  our  Catechifm  ad'Parochos^  upon  the 
 
 Firfi 
 
(  137  ) 
 
 Firji  Commandment^  and  the  Anfwer  is  this, 
 (^a)  That  the  Sin  here  forbidden  is  to  Paint  or 
 Carve  ImiZginem  Divinitatis,  A  Figure  or  Image 
 of  the  Divinity^  or  of  the  Divhe  Nature. 
 
 G,  Pray,  My  Lord,  did  you  ever  know  a 
 Painter  ot  Statuary  who  Attempted  to  draw  a 
 Pidure  or  make  an  Image  of  a  Thought^  or  of  a 
 Souh 
 
 L.  No,  for  they  cannot  be  feen.  Pi^ures 
 and  Images  are  made  for  the  Eye.  How  then 
 can  a  Likenefs  or  Similitude  be  drawn  of  what 
 is  Invijihle  ? 
 
 G.  And  is  not  the  Great  God  moxQ  Invijihle^ 
 and  iht  Divine  Nature  much  more  hcomprehen- 
 fihle  even  to  our  Thoughts  or  Imagination  ?  /7(?w 
 then  can  it  be  Reprefented  to  0ViXEye>  I  dare 
 fay,  there  never  was  a  Man  fince  Adam  who 
 would  own  any  fuch  thing,  or  ever  had  fo  fool- 
 i(h  a  Thought.  No,  but  when  they  drew  a- 
 ny  Pidure  or  Similitude  oi  Gody  it  was  only 
 meant  to  Exprefs  fome  of  His  Attributes  or 
 Perjedions ;  -as  by  Fire  His  Purity^  by  a  Giant 
 with  Many  Hands  His  /'/jmj^a*,  with  Many  Eyes 
 H\s  providence^  &CC,  And  foyou  own  that  by 
 an  Old  Man  you  only  mean  to  Exprefs  UlsAnti^ 
 quity.  And' will  not  this  Excufe  the  Heathen^ 
 as  well  as  you?  See  the  fame  Excufe  made  by 
 Maximus  Tyrita^  Dijfert.  38.  Whether  Statues 
 were  to  he  made-  for  the  Gods  ?  But  here  you 
 would  put  an  Impojfihle  Meaning  upon  the  Pro- 
 
 kihition 
 
 (a)  DeCuItu§^InvocationeSan^orum.  Se^.xxxiv.xxxv 
 
(  138  ) 
 
 hxhition  of  GoJ,^  to  make  it  of  no  EfFed,  and 
 which  will  Excufe  the  Heathens  as  nmuch  as 
 your  felves. 
 
 L,  O^xCatechifm  aJParochos  f  which  is  our 
 Text^  in  the  Place  laft  Quoted,  Sett,  xxxiv. 
 teaches  us,  That  the  Heathen  when  they  made 
 Images oi  Serpents,  Beajis^&cc,  they  Worfliip- 
 ped  all  thefe.as  God.  H(cc  en'im  omnia  tanquam 
 Deum  veneralantur.  And  that  tfie  Ifraelites 
 thought  the  fame  of  the  Golden  Calf^  for  that 
 they  faid,  Thefe  are  the^ods  that  Ir ought  thee  out 
 of  Egypt  ^  and  therefore  that  they  were  Idolater  s^ 
 becaufe  they  thus  (^)  Changed  their  Glory  into 
 the  Similitude  of  a  Calf  that  eateth  Grafs. 
 
 G,  It  is  very  Abfurd  to  fay,  That  the  Hea-^ 
 /j&<f»  thought  their  Images  to  be  the  things  of 
 which  they  were  the  Images.  That  was  Im- 
 poffible,  for  then  they  would  not  be  the  Ima- 
 ges but  the  Things  themfelyes.  Who  ever  faid, 
 that  a  Man's  Figure  was  himfelf  ?  Though 
 they  are  called  the  Perfons^  as  when  we  look 
 upon  Pictures  we  fay,  this  is  fuch  a  Man^  or  fuch 
 a  Man :  But  if  any  fliould  put  it  upon  us,  that 
 we  meant  the  Perfons  themfelves,  we  muft 
 think  them  Idiots  or  School- Men^  that  loved  Dl- 
 ftindlions  and  Wrangling.  Maximus  Tyrius  in 
 the  Differtation  before  Quoted,  tells  us,  that 
 they  had  many  Images  of  the  fame  God,,  as  of 
 Fenus^  Diana^  &c.  and  yet  that  they  did  not 
 think  there  was  more  than  one  Venus  or  one 
 
 Diana 
 
 (a)  Pfal  cvi.  20. 
 
(    130  ) 
 
 Diafi/i.  Have  not  you  Multitudes  of  the  Pi- 
 ^f/r^xand  Images  ox  thtYir gin  Mary  .^  And  yet 
 vou  fay  not  that  ther  is  more  than  one  fuch 
 Virgin,  Now  the  Heatbefi  VVorfliipped  their 
 Images^  and  if  you  believe  your  own  Catechifm^ 
 you  mufl  think  that  they  took  every  one  for 
 God^  iox  H^c  omnia y  they  worfhipped  all  thefe 
 
 And  it  is  as  abfurd  to  think  that  they  took 
 that  Serpetit  or  Beaji  whofe  Image  they  rnade, 
 to  be  God.  Or  if  they  meant  not  any  particti- 
 Jar  Serpent  or  Ox  (for  Example)  by  the  Image^ 
 they  mufl  think  every  Ox  or  Serpent  to  be  God! 
 But  they  were  not  fo  Ridiculous,  as  Maxiinm 
 Tyriiis^  and  all,  as  many  of  them  as  have  wrote, 
 will  fatisfy  you.  But  that  they  made  Ufe  of 
 their  M^^^ J"  only  r^  Symbols^  which  being  Dedi- 
 cated to  fuch  a  Gad,  they  thought  that  this 
 G<?^  would  afFordhis  Prefencewith  \\\?>Symbol^ 
 and  by  it  fecure  to  them  his  Favour  and  Prote- 
 dion.  How  near  your  Confecrdtion  comes  to 
 their  Dedication  of  Images,  I  leave  to  your 
 felves  to  judge.  But  you  put  fuch  monftrous 
 things  upon  the  Heathen,  as  they  Difown, 
 Deteft,  and  Abhor.  And  yet  you  mufl:  do  it, 
 that  your  Cafe  and  theirs  may  not  appear  fo 
 very  like. 
 
 But  you  mufl:  draw  in  the  Jews  too,  elfe  all 
 this  will  fl:and  you  in  no  fl:ead.  And  you  have 
 no  Mercy  upon  them,  youfuppofe  them  full  as 
 Ignorant  as  you  have  made  the  Heathen. 
 They  muft  believe  that  the  Golden  Calf,  on  the 
 fame  Day  they  made  it,   to  be  the.  Great  God 
 
 K  Who 
 
(  MO  ) 
 
 Who  made  themfelves  and  all  the  World,  and 
 to  have  brought  them  out  of  Fgjpt  long  before 
 it  felf  was  made  !  But  the  Jervs  will  not  let 
 this  go  with  you  more  than  the  Heathen. 
 They  were  not  quite  fo  fooHfh.  They  had 
 learned  tlie  Ufe  of  Images  and  Sy?7ihoh  in  Egypt. 
 Arid  it  is  plain  they  did  here  Imitdte  it.  They 
 had  feen  OJiris  worfhipped  in  Egypt  under  the 
 Figtire  of  an  Ox,  from  which  they  took  their 
 Figure  of  the  Calf,  And  it  was  to  fecure  God\ 
 Frefence  among  them,  upon  the  Suppofed  Lofs 
 of  Mofes^  by  whom  they  had  Received  their 
 Law  from  Gdd^  and  Diredions  from  Him  upon 
 all  Occaiions.  But  Mofes  had  been  abfent  from 
 them  40  Day$,  and  took  neither  Meat  nor 
 Drink  with  him,  fo  that  they  thought  he  had 
 been  quite  Gone  or  Dead,  and  that  theyfhould 
 never  See  him  more.  And  then  how  fhould 
 they  do  to  Secure  the  Frefence  of  Gcd  among 
 them  ?  And  they  took  to  this  way  of  an  Injagff 
 or  Symbol  of  God^  not  that  they  forfook  God^ 
 but  to  take  Care  that  He  might  not  forfak6 
 them.  And  they  meant  His  Worfhip  in  that 
 of  the  Golde?i  Calf.  Therefore  they  Proclaim- 
 ed the  Bedkatmt  of  it,  (/?)  A  Feaft  unto  the 
 Lord,  And  that  it  was  wholly  for  the  Want  of 
 Mofes  they  did  it,  (by  whom  they  had  found, 
 by  long  Experience,  the  Prefence  of  God  Secu- 
 red among  them)  they  themfelves  gave  the 
 Reafon  :    (b)    Up  (faid  they)  ?nake  iis  Gods 
 
 which 
 
 (a)  Ixo:'.  xxssii.  5.     (h)  Ver.  i, 
 
jphich  p:  all  go  before  its  5  for  as  for  this  Mofes^ 
 the  Man  that  brought  its  up  out  of  the  Land  of 
 Egypt ^  we  Wot  not  what  is  become  of  him. 
 
 Pray,  My  Lord,  let  me  a(k  you,  fuppofe  it 
 tvere  made  Treafoii  to  drazv  a  PiSiureohliQ  King, 
 or  to  Bow  to  it :  Would  you  venture  your 
 Life  Upon  all  thefe  DiflinElions  and  Excufes 
 which  are  made  for  the  PiBures  of  God  ?  Yet 
 we  venture  our  Souls  upon  it,  if  it  be  a  Sin  : 
 And  though  we  think  it  may  be  Beneficial  to 
 us,  as  putting  us  in  Mind  of  Him,  ot  paying 
 Refpeft  unto  Him. 
 
 Now  by  this  let  us  learn  how  Dangerous  a 
 thing  it  is  to  make  Means  oi  Grace  of  our  own 
 Invention,  and  to  think  that  by  our  Confecra^ 
 ttons  or  Dedications^  without  Warrant  of  God's; 
 Word^  we  can  fecure  his  Prefence  with  us,  and 
 Procure  the  Grace  of  Health  or  any  Benefit  ei- 
 ther to  Body  or  Soul.  This  is  turning  Religion 
 into  Siiperjlition. 
 
 (37.)  But  the  rtraiigefl  Inftance  of  this  that 
 ever  was  in  the  World  is  that  oiTranf-fubflan^ 
 tiation^  a  meer-S'r/?^^/-?;/^^^);  which  no  Man  alive 
 Underftands,  and  yet  Transformed  into  an  Ar- 
 ticle of  Faith  by  the  Council  of  Trent. 
 
 Chriji  faid,  This  is  m)  Body^  but  as  to  the 
 Majiner  or  Means  how  it  was  fo.  He  faid  not  a 
 Word,  whether  on\ySacra?nentally  ^Figuratively^ 
 or  Symbolically :  Or  oil  the  other  hand,  whe- 
 ther, Subftantially,  Conftibjlantially^  or  Tranf 
 fiibftantially.  Thefe  are  Inventions  of  our  own^ 
 from  our  poor  Philofophy  !  And  yet  about  thefe 
 
(    142    ) 
 
 is  our  whole  Difpute  -^  which  has  Tormented 
 the  Chrijlian  Church  in  our  later  Age  more  than 
 all  the  other  jU)'fteries  of  Religmu     Had  we 
 kept  to  the  Words  of  Infiitittioh  as  Chrift  left 
 them,   and  gone  no  farther,   there  might  have 
 been  various  Opiniom  in  the  Schools  concerning 
 the  Marnier  of  the  Prefence  of  Cbrift^  in  the  Sa- 
 crament'^ and  they  who  had  nothing  elfe  to  da 
 might  have  fpent  their  idle  Hours,  and  vaiiv 
 Diftinftions  about  it :  But  it  had  never  broke 
 x\\cCoininitnion  oi  Kht  Churchy  ifithadnot  been 
 adopted  into  an  Article  of  Fahh^  and  made  a 
 Conditio?!  oi Comumnioji :  And  now  we  muft  dif- 
 f  ute  it.     And  the  firfl:  thing  I  have  to  fay  is,, 
 That  it  feems  very  ftrange  there  fhould  be  any 
 Difpute  about  it.     For  our  Saviour  was  then 
 fulfilling  a  Tjpe  of  himfelf  which  was  the  Paf- 
 fover^  and  he  kept  to  the  fame  Phrafe  or  Form 
 of  Words  which  was  Cuftomary  with  the  Jews 
 in  their  Celebration  of  it,  only  putting  Him- 
 felfin  the  Room  of  His  7)/?^,  as  inftead  ofTbls  is 
 the  FafchalLamb  which  was  jlainfor  us  in  Egypt ^ 
 He  faid.  This  is  niy  Body  which  is  given  for  yon. 
 And  when  Mofes  fprinkled  the  Bloody    it  was 
 with  this  Form  of  Words,  (/?.)  This  is  the  Blood 
 of  the  Tejiament  which  God  hath  E?ijojned  unto 
 you.  Inftead  of  which  01dTe/la7ne  nt^ChriJl  hid^ 
 (b,)   This  is  ivy  Blood  of  the  Vew  Tejianienr. 
 In  which  Words  there  is  no  Difficulty  at  all,  for 
 tio  Mortal  ever  underflood  thefe  Words  of  M-?- 
 
 fes 
 
 (a)  Hey.  ix.  20.      (I)  Mitth,  xxvi.  28. 
 
(  143  ) 
 
 fes  in  a  Tranf-fuhflafitialScnk^  and  why  flioultl 
 they  the    dune   Words    when    Chriji   fpoke 
 them,  following  the  very  Form  of  the  Words 
 of  Mofes  .<?  This  made  it  Familiar  and  Eafie  to 
 th^Apofiles^  who  called  many  things  Hard  fay- 
 ings  which  were  not  fo  Difliciilt  as  this,  and 
 yet  Exprelled  no  Wonder  or  Aftonifhment  at 
 thefe  Words  of  C/;n/?,  which  had  been  impoffi- 
 ble  for  theiB  not  to  have  done,  if  they  had  ta- 
 ken them  in  the  Senfe  of  Tra7if-fiibfta7itiatzo7j^ 
 for  it  was  a  new  Thing  never  before  Heard  or 
 Thought  of  in  the  World  !  To  deny  all  their 
 Sejifes  at  once ! 
 
 L.  I  wonder  you  fliould  (land  fo  much  upon 
 this,  you  Objeft  your  'S^enfes  and  your  Reafojt^ 
 ^nd  yet  you  inuft  giv^  them  both  up  in  the  My- 
 ftery  q(  the  Trinity^  Incarnation^  &c. 
 
 G.  No,  My  Lord,  I  muft  give  neither  of 
 them  up,  for  f  canriot  believe  any  Revelation 
 but  by  my  Reafon^  upon  the  Evidence  that  ap- 
 pears for  it ;  And  my  Reason  tells  me  that  there 
 muft  be  many  things  in  the  Infinite  Nature 
 which  I  cannot  Comprehend,  and  therefore  I 
 acquiefce  in  the  Revelation^  being  once  fully 
 fatisiied  of  it.  This  I  have  Difcourfed  already. 
 But  for  the  other  Point  that  of  Contradifting 
 my  outward  S^?/pi",  I  think  it  an  IqvmcibleOb- 
 jeftion. 
 
 h.  Why?  Muft  younot  give  r/^<f7«  up  too,  as 
 to  the  Trinitj^  and  Incarnation  ^ 
 
 G.  Not  at  all.  My  Lord,   they  Contradid 
 none  of  my  Senfes,     Pray  tell  me,   which  of 
 
 K  :^  ihem 
 
(  144  ) 
 them  do  they  Contradid  >    Is  it  the  Senfe    of 
 Seeing^  Hearings  or  SftielUng  } 
 
 L.    Ihey  are  not  Objeds  of  5^w/2r. 
 
 G.  Therefore  they  Contradid  them  not.  But 
 mTranf-fiibfiantiation  they  are  every  one  Con- 
 tradifted.  And  I  ftand  upon  it,  That  fince 
 the  Creation  of  the  World  God  never  Did  or 
 Said  any  thing  which  Contradided  the  Senfe 
 of  any  Man.  It  would  beDeflroying  the  Cer- 
 tainty of  every  thing.  Miracles  are  Appeals  to 
 our  Se?ifes^  and  without  believing  our  Senfe s^ 
 we  can  Truft  to  no  Miracle^  and  Confequently 
 to  no  Revelatiofh 
 
 L.  I  mean  not  a  general  Difbelief  of  our 
 Senfes  in  everything,  bnt  if  a  Revelation  (yon 
 are  fatisfied  is  true)  (liould  bid  you  difbelieve 
 your  Se7ifes^  in  fuch  a  Particular  only 
 
 G.  It  is  a  needlefs  Suppofiticn,  for  there  is  no 
 fuch  Revelation.  But  if  there  were,  if  an  A?}gel 
 fhould  Appear  to  me,  and  bid  me  beUeve  that 
 I  faw  Him,  but  not  to  believe  any  thing  elfe 
 that  I  faw  of  a  hundred  things  I  fliw  round  a- 
 bout  him  •,  I  fhould  without  more  a  do  either 
 believe  that  I  faw  the  other  things  I  did  fee,  or 
 if  I  muft  not  believe  I  faw  the?n,  I  (hould  not 
 believe  I  faw  Him,  And  I  take  it  as  a  Cer- 
 tain Rule*  that  we  muft  either  bejieve  our  Sen- 
 fes in  Every  thing  or  in  iSothing,  Had  not  the 
 Jpojlles  at  the  Lord's  Supper  as  much  Reafon 
 to  Doubt  whether  it  v^s  Chrift  they  faw,  and 
 that  He  fpoke  to  them,  as  that  it  was  Bread 
 which  they  Saw  and  Eat  ?  If  you  come  once 
 to  d^ceptio  Vifiis^  it  will  go  quite  through,  and 
 
 yoLj 
 
(   MT  ) 
 
 you  cannot  be  fure  of  one  thing  more  than  of 
 another  •,  becaufe  the  Fault  is  in  the  Eje^  not  ia 
 thM  l?jeBs.  So  that  liTranf-fuhflant'iatioii  be  true, 
 there  is  nothing  elfe  in  the  World  true  but  it  ! 
 
 And  it  is  no  fmall  Prejudice  to  this  Miracle  of 
 Mracks,  and  Contradiftion  to  it  felfand  to  all 
 other  Miracles,  and  to  Every  thing  elfe  in  the 
 World,  That  it  fhouid  be  put  upon  us  juft  for 
 
 nothing  —  but  to  Stagger  our  Fakb^  and 
 
 make  us  Doubt  of  Every  thing  ! 
 
 For  if  all  the  Benefits  of  the  Death  ofChrift 
 be  Conveyed  to  us  in  this  Sacrament,  by  a  Fi- 
 gurative  and  SyMoIkal  Reprefcntation  of  his 
 BoJy  and  Bhocf,  and  th  it  it  be  fo  inftituted  foi: 
 this  End  ,  it  is  to  all  Intents  and  Purpofes  as 
 Beneficial  to  us,  as  if  we  had  Eat  the  Fle(h  of 
 Chriji  off  his  Bones,  or  Drank  the  very  BhoJ^ 
 that  came  out  of  His  S/V/^  *,  which  is  abhorrent 
 to  think,  and  to  Avoid  which  you  ciil  this  an 
 Unbhodji  Sacrifice.  But  how  is  it  Uiibloochy 
 if  it  be  Real  hlood^  even  the  felf  fame  Wood 
 that  was  Ihed  upon  the  Crofs  .<?  Yet  you  your 
 felves  allow,  that  this  muft  be  taken  in  a  S/^/ri- 
 tual  not  ^  Carfial  Smi'c,  becaufe  Cbri/l  Himfelf 
 faid,  fpeaking  of  this  Sacrament  (as  you  own) 
 and  to  Iblve  that  hard  facing  at  which  many  were 
 offended,  of  giving  them  his  Flefu  to  Fat,  He 
 made  it  eafie  to  them  by  this  Explanation,  (^)  Ic 
 is  the  Spirit  that  Qukknetb,  the  Fiejb  profiteth 
 nothing'^  the  IVcj'ds  that  I  Jpeak  unto  yon  they, 
 are  Spirit,  and  they  are  Life.  May  we  not  then 
 take  his  Words  in  a  Spiritual  Scnk  ? 
 
 K  4  •  L.  But 
 
 — .— ' — — ■ — ' — ■ ' — -?-*• 
 
 [o)  Job,  vL  Cl^ 
 
(  I4<5  ) 
 
 L.  But  you  would  have  the  Words  of  Jw/fezi- 
 tion  taken  Figuratively^  as  when  Chnfi  faid,  / 
 am  a  Vine^  I  am  a  Door^  6cc. 
 
 G.  There  is  piot  one  Man  in  your  Commu- 
 nion but  muft  own  that  the  Words  of  Ifijiitu- 
 tio7i  are  Bgnrative^  for  Example,  (4)  This  Cup. 
 is  the  ISew'Tejlament  in  my  )MooJy  which  isfieJ 
 pY  you.  Here  is  firft,  the  Cup  for  the  Wine^ 
 by  a  Metonymie^  Cd!At^  Cont\nens  pro  Contento. 
 Then  the  Cup  being  the  l^ew  Te[iament^  I  fup* 
 pofeyouwillallow  is  another  F/^^/r<?.  Anditis 
 another,  to  fay  which  isjhed^  for  which  jljall  he 
 (J:edy  for  his  Blood  was  not  thfcn  fl:)ed.  This  laft 
 Figure  you  have  Boldly  avoided  in  your  Mafs, 
 where  it  is  put  Effundetur^  jhall  be  ff:ed^  inftead 
 oiEffunditur^oxBjfufumy^QQOx^in^  to  theGr^d'^ 
 c^,<^/y^%jov.  However  the  Two  Former  Figures 
 ftand  Unalterable. 
 
 But  to  Ihew  that  the  Words  were  Figura^ 
 tive^  and  that  the  Ele?7ients  did  not  lofe  their 
 T>Jature  by  the  Co?ifecration,  they  are  called  by 
 their  own  Vames  after  the  Coiifecration^  as  the 
 Wine  is  called  the  (Z')  Fruit  of  the  Vine^  after 
 the  Confecration,  And  it  is  called  Bread  which 
 they  Eat  in  the  Sacrament.  And  we  are  cal- 
 led Bread  becaufe  we  partake  of  that  Bread. 
 We  are  Bread  by  the  fame  Figure  that  Bread  is 
 FleffJ.  ' 
 
 L.  We  believe  that  there  is  no  Bread  in  the 
 $acrarnenty  but  we  are  fure  we  are  not  Bread, 
 
 '      G. 
 
 (fl")  l.uk.  5iA'ii,  20.     (h)  Matthi  xxyi,  29.     Mark  xivs  2  5-. 
 
(  i47  ) 
 
 G.  You  are  no  more  fure  of  the  one,  than 
 of  the  other.  But  fee  now  the  Arbitrarinefs  of 
 your  Interpretation,  when  it  is  faid  of  Breads 
 This  kflejh^  that  is  fo  very  ?lam  it  muft  be  ta- 
 ken Literally  :  But  when  it  is  faid  of  the  Bread 
 in  the  Sacrament,  This  is  Bread,  the  Expreffion 
 is  fo  Obfmre,  that  it  muft  be  taken  Figura- 
 tively !  Is  not  this  Deftroying  the  Meaning  of 
 all  ExpreJ/ions,  to  take  Words  Fignratively  or 
 Literally  juft  as  you  think  lit,  and  contmry  to 
 the  common  U&ge  as  underftood  in  all  otiier 
 
 things  ?  ,  .  ,   ^     ,  7 
 
 L.  No,  it  is  not  as  we  thmk  fit,  but  as  the 
 Ancient  Church  ^ndFathers  did  Underftand  it. 
 Here  we  Stick. 
 
 G,  And  to  this  we  Appeal.  TertuUian  fays, 
 that  an/?  made  the  Bread  His  BODY,  by  fay- 
 ing, (a)  This  is  My  Body,  that  is,  tke  Figure 
 
 of  My  Body.  ,    r»  n 
 
 Origen  fays  of  it,  that  it  goes  into  the  Belly, 
 like  other  Meat,  and  fo  into  ^he  Draught,  but 
 fays  he  fpcaks  (b)  concerning  the  Typical  and 
 Symbolical  Body  of  Chrijl  in  the  Sacrament. 
 
 It  was  faid  of  the  Body  of  Chrijl,  that  it 
 (c)  JJjould  not  fee  Corruption.  But  we  know 
 the  Sacrament  will  Corrupt,  therefore  it  is  not 
 
 the  Same. 
 
 Theodoret  likewife  calls  it  the  (d)  Symbols 
 of  the  Body  and  Blood  oiChrift.    And  fays,  that 
 
 (a)  Hoe  eft  Cmpis  Meuni,  id  eft,  Figitra  Corporis  jWu  Com*. 
 Marcioii,  1.  iv.  c.  x'l.  (})  H&c  qu'idm  dc  Typco  Syvthohco^uo 
 Corfore.    In  Matth.c.  xv.   (c)  Pial.  xvi.  lo^    Ad:,  n.  27.  51, 
 
( i4« ; 
 
 (a)  upon  their  Confecration  they  are  Changed 
 indeed,  and  made  other  things,  but  ftill  remain 
 in  their  own  proper  tsatiire^  and  Siibftance^  and 
 Sbape^  and  Form^  and  are  Vifible  and  Tangible^ 
 as  they  were  before. 
 
 And  writing  againft  the  Eutychians^  who  faid 
 that  the  Human  Nature  of  Cbri/i  was  Abfort  or 
 Swallowed  up  in  His  Divimty^  lb  that  their  Re- 
 snained  now  none  hutthcDivineNawre  in  Him, 
 and  that  he  was  no  more  a  Man^  and  ufed  this 
 Comparifon,  That  is  was  in  like  Manner  as  in 
 the  Sacrament^  where  the  Bread  was  Changed 
 into  the  l^ody  of  Chrifi  ^  (b)  Tes^  faid  Theodoret^ 
 it  is  in  the  fame  Manner^  that  is,  in  no  Majinev 
 at  all '^  for  that  the  £r^^^  though  Changed  in  its 
 Ufe  and  Significancy,  yet  loft  not  its  Nature^ 
 bat  Remained  truly  and  properly  Bread  as  be- 
 fore. But  had  he  believed  Tvanfiibjlantiatiouy 
 this  had  been  a  full  and  abfolute  Confirmation 
 of  the  Eutychian  Herefy,  inftead  of  a  Confuta- 
 tion ^  for  then  there  had  Remained  no  more  of 
 the  Humane  Nature  in  Chrifi,  than  ycm  believe 
 thcSubfiance  of  the  Bread  to  Remain  in  the  Sa- 
 crament. This  explains  the  Meaning  ofTheo- 
 doret^  even  beyond  his  Words,  and  ne  fays  in 
 the  fame  Place^  That  our  BleffedSavi-our,  Who 
 called  Himself  the  Living  Bread  and  Wine,  hath 
 alfo  honoured  the  Vifible  Signs  with  theTitle and 
 Appellation  of  His  Body  and  Blood,  no.:  Changing 
 their  Nature,  but  addifig  to  Nature,  Grace. 
 
 Fope 
 
 (h)  See  his  Dialogue  called  Th  Immov^aH?, 
 
(  MP  ) 
 
 Pope  Gelafii{sbLy%  (ji)That  the  Sacraweyits  of 
 the  Body  and  Blood  of  Chrift^  which  we  take^  is  a 
 Divine  things  hy  which  wear^fnade  Partakers  of 
 the  Divine  Nature,  And  yet  it  ceafes  not  to  be  the 
 Suhjiance  and  Nature  of  Bread  and  Wine  i  And 
 certaifily  (fays  he)  the  hnage  and  Similitude  of  the 
 Body  and  Blood  is  Celebrated  in  the  Myfiertes. 
 
 And  Facitndiis  fays  the  fame,  (/i)  Not  (fays 
 he)  that  the  Bread  is  properly  His  Body^  or  the 
 Clip  His  Blood  •,  but  that  they  contain  the  My- 
 fiery  of  His  Body  and  Blood. 
 
 And  St.  Auguftin  fays,  (0  If  Sacraments  did 
 not  bear  fome  Similitude  to  the  things  of  which 
 they  are  the  Sacraments^  they  ivould  not  be  Sa- 
 craments at  all :  But  from  this  Similitude^  they 
 often  take  the  Name  of  the  things  themfelves.- — ^ 
 As,  fays  he,  the  Sacrameiit  ^Paitb,  which  is 
 Baptifm,  is  called  F^aith, 
 
 And  St.  Chryfoflome  fpeaking  of  the  VefTeJs 
 in  which  the  Sacrament  was  put,  (d)  Inwhicb^ 
 fays  he,  there  is  not  the  trueBodyof  Chriji^  bift 
 the  My  fiery  of  His  Body  is  Contained  inthem. 
 
 Bur^ 
 
 (a)  Et  tamen  non  dejinit  ejfe  Suljla^itia  vel  Natma  Panis  ^ 
 Vim :  Et  certe  Imago  ^  Shmlitudo  Corporis  ^  Sanguims  Chrifii 
 m  A^ione  Myjleviorum  cehhantiir,  Gelaf.  coiitr.  Neftorium  & 
 Eutychetem.  {h)  Non  quod  proprie  Corpus  Ejus  fit  Panis,  & 
 Poculum  Sanguis  ,  fed  quod  Myfterium  Corporis  Ejus,  San- 
 guinifq;  comineant.  Lih,  ix.  c.  v.  (0  Si  Sacramcnta^  &c. 
 £p.  xxiii.  And.  contr.  Faiift,  Manich.  1,  x.  c.  ii.  Sk  Sacra- 
 mentum  Fidei  quod  Bapifvm  intelligiUtr^  Fides  efi.  (d)  In  qui- 
 lusnon  efi  Vmnn  Corpus  Chrijti,  fed  Myfteriuvi  Corporis  Ejmcon- 
 imetiir.    See  St.  Chryfoft.  opere  imperf.  in  Mattb.  and  Epifi,  ad 
 
(  ^So  ) 
 
 But,  My  Lord,  not  to  trouble  you  with 
 more  Quotations,  I  refer  you  to  Biftiop  Co- 
 jin  his  Hiftory  of  tranfubjlantiation^  where 
 beginning  at  the  Injlitiition^  he  fets  down  in 
 every  Century^  the  Words  of  the  Fathers 
 upon  this  Point-  A  little  Book,  long  Prin- 
 ted both  in  E7iglijb  and  Latin^  not  yet  An- 
 fwered  (that  I  hear)  and  I  believe  Unan- 
 fwerable,  wherein  you  will  fee  a  Cloud  of 
 WitnefTes,  through  the  firfl  Ages  of  the 
 Church,  and  fo  downwards,  in  perfed  Con- 
 tradiction to  this  Nev/  Article  of  your 
 Faith. 
 
 And  as  the  Scriptures^  primitive  Church  and 
 Fathers  are  all  againfi:  you,  fo  have  you  no- 
 thing in  the  World  on  your  Side^  bpt  an  Un- 
 intelligible Jargon  oi  Metaphjficks^  upon  which 
 the  School-Men  ring  Changes,  till  the  Noife 
 of  their  Bells  have  deafen'd  Common  Se7ife 
 and  Reafon,  Such  are  their  Sultilties  upon 
 Suhftance^  Accidents^  Suhfijlence^  Modujfes^  and 
 Modalities^  and  many  more  fuch  Qinddities  j 
 and  th-cir  Diftin8ions  of  Materialiter  and  For- 
 maliter,  per  fe  c^  per  Accidens,  and  a  Thou- 
 fand  more,  to  Solve  all  Difficulties,  and  Re- 
 concile Contradictions  !  No  Abfurdity  can  be 
 named  out  of  the  Reach  of  a  BiftinBion. 
 And  when  we  Underftand  it  not,  it  Ope- 
 rates moft  Effeclually,  becaufe  then  we  may 
 fuppofe  there  is  lomething  in  it!  Pray,  my 
 Lord,  let  me  a(k  you,  Do  you  know  the 
 Difference  betwixt  Subftiince  and  Accident  ^ 
 
 .1. 
 
(    15!    ) 
 
 L,  Subjlance  is  that  which  S7.th  flat,  ftand^ 
 under  or  fupports  another  thing.  So  the  SuK 
 fiance  (lands  by  it  felfj  and  xhtAccidems  do  Ad- 
 here or  Stick  in  it.  Therefore  we  fay,  that  Ef- 
 fdiitia  Accidentis  ejl  hhcerentia^that  Tnhereme  or 
 I?i'Jlkki?ig  is  the  EJJhice  or  very  B^i;;^  of  an  Ac^ 
 cUe?it^  fo  that  there  cannot  be  an  AcciJeni 
 without  it,  for  whatever  Sticks  muft  have 
 fomething  to  Stick  in. 
 
 G.  When  the  Subjiance  then  is  Gone,  what 
 becomes  of  the  Accidents  : 
 
 L.  They  are  no  more,  for  their  Effence  is 
 Gone,  which  is  Inherence^  and  they  cannot 
 Inhere  or  Stick  in  Nothing, 
 
 G.  Now  to  Apply  this,  when  the  Subflance 
 of  the  Bread  cind  Wine  in  the  Sacrament  is  Goue^ 
 as  you  fuppofe,  then  their  Accidents  are  no 
 more,  for  there  cannot  be  Accidents  (JiUothifi^^ 
 "Nothing  has  no  Accidents.  And  they  cannot  be 
 the  Accidents  of  lire  ad  when  there  is  no  Breadi 
 (a)  And  you  will  not  Endure  they  fiiould  be 
 called  the  Accidents^  of  the  "Siody  and  hlood  of 
 Chrifl :  Therefore  they  are  the  Accide?jts  of 
 Nothings  that  is,  ihty  ^re  Accide7Jts  ^ndno  Acci- 
 dents  :  They  are  Accidents  without  the  Ejjence 
 o{Accide7Jts^vJhich  is  Inherence iTh^icisRoimd^ 
 nefs  2ind  nothing  Round,  Whitenefs  and  nothing 
 White,  a  Tafte  and  nothing  Tafted,  Liquidnefs 
 and  nothing  Liquid,  &c.  And  if  thefe  Accidents 
 Hand  by  themfetVes,    why  are  they  not  Sub" 
 
 fiajtces  ? 
 
 (a)  Cateo-J^s,  ad.  p^roch,  h  Much.iyifi,  Sc.crm,  Sc^,  xxv, xli v% 
 
(     152    ).  . 
 
 fiahces?  For  that  is  the  Definition  you  give 
 of  Siibjlancs.  If  you  fay  they  ftand  by  Mi- 
 racle^ then  by  Mirack  they  are  Subftancesl 
 And  there  is  an  End  of  the  Jargon  !  But 
 who  fees  not  that  Ronndnefs  without  any 
 thing  Roimd^  and  the  like  which  you  call  Ac- 
 €idents^  are  nothing  at  all  in  Nature,  but  Ab- 
 ftraded  Motions  of  dlir  own  Heads,  Creatures 
 of  our  making,  which,  Y\\q  Ens  Rati 07iis^  have 
 no  Exiflence  but  in  our  drains.  Yet  we  Dif- 
 pute  about  thefe,  as  if  they  were  Real  things; 
 "which  we  Come  at  laft  to  Fancy^  by  their  be- 
 ing Dinned  fo  long  in  our  Ears  at  the  Schools  : 
 And  we  Fight  for  them,  as  pro  Arts  d^  Focis^ 
 we  make  them  Articles  of  our  Faith^  and  Ex- 
 cornmunicdte  for  them ! 
 
 L.  Notwithftanding  your  Ridiculing  Vhilpfo- 
 phy,  you  will  not  fay,  that  we  can  See  the 
 Suhftance  of  any  thing.  But  that  whatever 
 comes  under  our  outward  S^wpj,  that  is,  v/hat- 
 ever  can  be  Seen;  Felt^  Heard,  Sfhelled^  or 
 T^^^/,  are  only  the  AaV<?«rj  of  thingSc 
 
 G.  And  the  hmePhilofophy  will  tell  me  that 
 neither  can  Accidents  be  Seen,  Felt,  &c.  For 
 example,  a  Roimd  or  a  White  thing  is  a  Sub^ 
 jlance,  but  the  ^oimdnefs  or  the  Whttenefs  are  the 
 Accidents  ^  Now  I  cannot  See  or  Feel,  Roifndnejs 
 or  JVhiteiiefs,  they  are  only  Conceptions  in  my 
 Mind,  and  come  not  under  anj  of  my  outward 
 Senfes,  they  are  too  Thin  to  bear  either  my 
 Sight,  Smell,  Touch  or  Tajl,  Nay,  I  will  fay 
 that  thev  are  beyond  my  Imagination  too,  for 
 tfhO cm  Think  ofRoundnefs  oiWkiterjefs,  with^ 
 
 ouc 
 
C  153  ■) 
 
 out  (omcThing  that  is  Round  or  White, ^  There* 
 fore  if  I  S<f^  or  Feel  ^ny  Thing,  kkthe  S^il^/Ianc^? 
 I  See  or  Feel,  that  is,  fome  Thing  which  is 
 Round  or  White.  What  Cohtir,  Taft  or  Smelly 
 has  bifli eking  or  Inherence?  For  that  is  Accident. 
 Is  it  more  like  Br^Wthan  a  Tulips  Thus  eafily 
 may  we  Difpute  our  felves  not  only  out  of  our 
 Senfes,  but  out  of  our  Thoughts  too  :  And  the 
 Miracle  oi Accidents  without  S7ihflance,mu(l  not 
 only  work  upon  our  Senfes,  but  give  us  New 
 Thoughts,  UQW  Conceptions,  which  never  before 
 came  into  the  i?^/^/^  of  Mortal  Man !  This  is  that 
 Vhilofophy  and  Vain  Deceit  or  Fallacy  which  the 
 Jpojlle  fays  {a)  will  Spoil  or  Hurt  oiir  Faith 
 
 Doting  aboitt  Quefiions  and  Strifes  of  Words 
 
 Perverfe  Difpntings andOppofitions  ofSti- 
 
 ence  faljly  fo  called:  which  fofhe  Profejfing,  have 
 Erred  concerninz  the  Faith. 
 
 But  if  you  are  in  Earneft  about  this  Logick 
 of  Stthftance  and  Accident^  will  you  lay  a  good 
 Wager  upon  it  ? 
 
 L.  Hndibras  fays,    Fools  for  Arguments  la) 
 Wagers. 
 
 G.  Yet  you  have  laid  all  your  Honour  and 
 EJlate  upon  it — -But  are  you  fofureof  it  that 
 J'ou  would  take  your  Oath  upon  it  ? 
 
 L.  Thefe  are  FooliOi  Queftions,  and  wer6 
 never  Aflvcd  in  any  School  Oifpute. 
 
 G.  Nor  ought  to  be,  if  you  had  let  them 
 flay  there.  But  when  you  will  bring  them 
 out  of  your  S^/)(?'^/j-  into  your  Cr<?^^,  and  make 
 them  Ai^ticles  of  Faith^  you  do  as  good  as  take 
 
 your 
 
 (^a)  Cor.  ii,  8.  i  Tim.  vi,  4.  5,  20,  zr* 
 
your  Oatb  upon  the  Truth  and  Certainty  of 
 them  *,  and  you  Guard  them  with  Anathema^Sc 
 And  it  is  Impoflible  you  can  believe  Tranf- 
 fuhftanttation^  or  know  any  thing  of  it,  unlefs 
 you  be  perfedly  SkilJed  in  the  Nature  and 
 Difference  of  ^nbftance  and  Accident^  and  how 
 far  their  Powers  do  Reach,  You  muft  Di- 
 ftinguifb  between  Sith-(iantiati07i^  Coji-fiibflan- 
 tiation^  and  Trans-fiibftantiatiofi^  and  Deter- 
 mine whether  the  Nature  oi  Accidents  will  beft 
 Agree  with  Sub^  Con^  or  Trans, 
 
 L.  I  trouble  not  my  Head  with  any  of 
 thefe  things,  but  I  believe  as  the  Church  be- 
 lieves, and  there  is  an  End  of  it. 
 
 G.  Can  you  believe  as  the  Church  be- 
 lieves, without  knowing  what  She  believes  ? 
 This  is  believing  Nothing,  It  is  Implicit  in- 
 deed! At  this  Rate  you  need  but  one  Arti- 
 cle of  your  Creed^  to  believe  the  Holy  CathoUck 
 Church.  And  all  the  Reft  may  go  off  Impli" 
 citly^  though  you  fiiould  know  nothing  of 
 any  other  of  the  Articles.  And  what  a  Man 
 knows  nothing  of,  he  can  give  no  Reafon  for. 
 But  St.  Peter  bids  us  (^)  be  Ready  always 
 to  give  an  Anfwer  to  ever)  Man  that  asketh 
 tis  a  Reafon  of  the  Hope  (or  Faith)  that  is  in 
 ik.  Which  Suppofes  our  Underftanding  it  our 
 feives,  and  not  an  Implicit  Faith  in  others,  of 
 we  know  not  what. 
 
 So  that  if  you  make  Trans-fiibjiantiation  an 
 
 Article 
 
 id)  I  Pet.  ill,  rj. 
 
(  t55  ) 
 
 Article  0?  your  Ftiith^  you  are  obliged  toUn- 
 derftand  ic  aright. 
 
 But  there  is  ibmcthing  yet  more  Terrible 
 behind,  for  if  there  be  no  Tra^jfjubflmtiatior/^ 
 then  you  Worfliip  J3rf^^ and  WW  with  La^ 
 trUy  by  which  you  mean  th^  Supreme  Worlhip 
 due  to  God  alone. 
 
 Nay  tho'  Tr^nffubfiantiation  were  Granted, 
 and  fully  Underftood,  yet  it  is  Impoffible    for 
 any  Man  to  know  whether  he  Worfhips  plain 
 Bread  and  Wme^  or  the  Bodyznd  Bloodoi'Chriff  f 
 Becaufe  in  the  Kubrick  of  xhtMafs^  de  Defc^H- 
 hm  circa  Mijfam^  there  are  feveral  Cafes  put: 
 wherein  the  Confecration  is  void,  and  ther  is  no 
 Sacrament  made,  and  then  ther  is  Nothing  there 
 but  plain  Bread  and  Wine,  One  of  thefe  Cafes  is, 
 if  ther  be  a  greater  Mixture  of  any  other  Grain 
 than  oiWheat  in  the  Wafet^  Another  is,  if  the 
 Wine  be  vmAto^  Sour  drapes,  or  Grapes    not 
 Ripey  Si  Vinump  ex  Vvis  acerbis^  vel  non  Ma^ 
 turisy  which  is  pretty  hard  to  know  for  the  Peo- 
 ple, who  never  Tail  it,  or  the  Worfh/ppers  who 
 See  or  Taft  neither  but  only  a  P/xis  or  a  Cup 
 they  look  not  into  :  And  in  both  thefe   Cafes 
 (belides  others)  '^  is  faid,  Non  conficitur  S.icra- 
 nientumy  ther  is  no  Sacrament  made.     And  fo 
 it  is  faid  if  the  Intention  of  the  ?rieji  be  v^'ant- 
 ing,  which  is  Impoffible  to  know :  Upon  which 
 Head  they  put  a  pleafant  Cafe,  as  Suppofe    a 
 Priell   Intends   to  Confecrate  7>;3!  Wafers  (for 
 Example)  and  after  Confecration  ther  be  foand 
 Eleven  or  more,  then  None  oi  them  are  Con^ 
 fecrated,  becaufe  the  InTenti'on  going  only    to 
 L  Ten' 
 
(  «50 
 
 Tenj  it  cannot  be  known  which  thefe  Ten  are. 
 But  if  there  be  Nine  or  fewer,  they  are  all  con- 
 lecrated,  becaufe  the  Intention  gomgto  Ten^ 
 it  Includes  all  within  that  Number.  Befides 
 you  muft  take  it  wholly  upon  Truft,  whether 
 there  be  any  Conficration  at  all ;  becaufe  your 
 Friejls  do  nox,  Confecrat  before  the  People  when 
 they  Adminifter  the  Sacrament^  but  at  Set 
 times  they  Confecrat  Numbers  of  H^^^/fr^  toge- 
 ther, which  they  Referve  for  Occafions,  and 
 for  daily  Worjhip.  Again  it  is  faid  in  fome  Ca- 
 fes, Dubium  ejl  an  conjiciatur  Sacr amentum^  that 
 in  is  Doubtful  whether  the  Sacrament  is  made  or 
 not.  And  what  fhall  we  do  in  this  Cafe?  Is  it 
 a  Doubt  whether  we  WorChip  God  or  a  Crea- 
 ture f  Or  is  it  Indifferent  to  which  we  give 
 Latria  ? 
 
 L.  If  there  fhould  be  a  Midake  in  any  of 
 thefe  Matters,  and  we  Worfhip  meer  Crea- 
 tures^ not  knowing  it,  for  which  we  have  been 
 Charged  with  Idolatry^  we  haveanAnfwer 
 ready.  That  this  could  amount  to  no  more 
 than  Material  Idolatry,  but  it  could  not  be  For- 
 mail)  fo,  while  our  Intention  was  Right,  and 
 we  Meant  our  Worfliip  toChd. 
 
 G.  ThQkSchocl-DiJlin^ions3.YQCobwebs,  and 
 will  bear  no  Weight,  for  M^/fm/ Idolatry  is 
 Idolatry^  elfe  it  were  not  Material  Idolatry,  And 
 if  our  Intention  will  folve  it,  it  will  folve  it  alfo 
 as  to  the  Heatben^who  Direfted  their  WorjJjip 
 and  Referred  it  Ultimately  to  the  true  God^  as 
 has  been  fhewn.  But  I  hope  you  will  not 
 make  Solomon^  fo  ftupid  as  you  have  made  the 
 
 Heathen 
 
(  157  ) 
 
 Heather?^  and  to  think  that  he  believed  (aj 
 A[hteroth  the  Goddefs  of  the  ZJdonianSy  and 
 Milcom  the  Abomination  of  the  Ammonites  znA 
 the  other  Gods  ofthe  Nations  whom  he  Wor- 
 fhipped,  to  be  every  one  of  them  the  one  on- 
 ly Supreme  God!  Yet  he  is  Charged  with  Ido- 
 latrjj  whether  Material  ov  Formal  is  not  the 
 Queiiion,  nor  is  there  a  Word  of  it  in  the 
 Scripturesy  for  Idolatry  is  Idolatry^  let  it  bs  of 
 what  fort  it  will.  And  thefe  Difimclions  arc 
 only  toExcLife  it,  and  let  it  loofe  among  us. 
 God  kas  forbidden  it  Generally,  of  every  Kind 
 and  Sort.  The  Aruns  were  Charged  with 
 Idolatry  for  worfhipping  Chrij}^  fiippoiing  Him 
 but  a  Creature:  And  they  were fo  far  from 
 Difowning  the  True  God^  that  it  was  His 
 Honour  they  pretended  in  denying  Divinity 
 to  ChriH.  So  of  the  Socinians,  and  our  Vni^ 
 tarians  dvnong  us,  who  give  themfelvesthat 
 Name  for  their  Supporting  the  Vnity  of  the 
 Godhead.  Yet  they  are  Charged  with  Idola- 
 try for  Worfliipping  Chrijl  as  an  hferior  God. 
 And  they  have  the  fame  Diflincllon  as  you  of 
 Lairia  and  Dulta^  a  higher  and  lower  Degree 
 of  Worfbip.  But  all  K^//^/^?^j- Wcrfhip  is  for- 
 biddon  to  any  but  to  G<9^  alone.  Thefe  De- 
 grees of  it  are  of  Humane  Invention,  to  Ex- 
 cufe  our  Breach  of  the  Commands  of  God. 
 But  we  are  to  keep  far  from  the  Forbiddeii 
 thing,  not  Try  how  Near  we  can  come  to 
 It,  by  Disiinclwns  of  our  own  Coyning.  We 
 ought  to  make  a  Hedge  about  the  LaWy  as  the 
 L  2  Phrafo 
 
 (*f)  1.  Kin.  \i,   5^ 
 
(  158  ) 
 
 Phrafe  of  the  Jews  was,  to  Guard  againft  any 
 Approaches  towards  the  Breach  of  it.  Or  in 
 the  Apoftle's  Words,  to  (a)  Jbfcam  from  alt 
 Jppeara^jce  of  Evil.  And  remember  that  we 
 venture  our  Souls  upon  thefe  DtfiinUions. 
 Which  then  are  in  the  Safeft  Way,  we  who  fol- 
 low the  Dired  Ruleoi Godi^s  Com?nandmerJts  as 
 they  are  plamly  laid  down  to  us  in  Holy  Scrip- 
 ture^ without  (^)  Turmngto  the  Right  Hmd  or 
 to  the  Left  J  without  either  Addhg  to  them^  or  Di^ 
 mimjhirjgfromtbem^  as  we  are  Commanded ;  Or 
 you  who  Dijlirjgutjh  the  plaineft  Precepts^  and 
 make  them  (pQzk  Met aphjficks^ 
 
 By  which  the  Worfhip  of  the  Devil  may  be 
 Juftified,  for  it  is  Plain  that  when  he  ofFerM  to 
 our  Saviour  all  the  Kjngdoms  of  the  World^  he 
 meant  not  that  he  was  the  Supreme  God  and 
 Sovereign  Difpofer  of  them,  but  only  as  having 
 Received  this  Power  from  the  Sovereign  Diffo* 
 fer,  for  he  faid,  (^)  That  is  Delivered  unto  me^ 
 and  to  rvhomfoever  I  will^  I  give  it.  And  it  is  as 
 Plain  by  the  Anfwer  our  Saviour  gave  him, 
 Thou  Jh ait  Worfhip  the  Lord  thy  God^and  Him  on- 
 ly fh  alt  thou  ferve.  That  all  fort  oi Religious  Wor- 
 jhip  was  forbidden  to  be  gi^en  to  Any  but  to 
 God  only.  And  S.  Augufltne  makes  all  to  be  De- 
 vils who  Require  or  Jgcept  it :  Latria  and  Dulia 
 fignifie  both  the  fame  thing, that  \sService^d.n(i 
 here  all  Religious  Service  is  Referved  to  God  on- 
 ly. The  Dijimciion  of  the  Schools  is  vain^  and 
 meant  only  to  Elude  the  Commands  oiGod^ 
 and  In  trod  uce  all  Su-perfiition.  Ther 
 
 in)  i  Their.  V,  12.  C^}Deut.  iv.  2.  v.  32.   (0  Luk.  ir.  <?.  S. 
 
(  ISP  ) 
 
 Ther  are  other  unworthy  Cafes  put  in  the 
 Ruhrick  ot  the  Mdfs,  which  flow  from  hence, 
 as  if  a  Dog  or  ^.Moufe  fhouldeatthe  Sacra- 
 ment-^— .  If  the  Prieft  fhould  Vomit  it  up  a- 
 gain,  in  which  Cafe,  he  is  to  Lick  it  up  Reve- 
 rentlyj  unlefs  it  be  Nanfeom^  (that  was  well 
 put  in)  and  then  it  is  to  be  Difpofed  of  fo  and 
 fo.     And  again,  if  a  ¥lj  fhould  Drop  into  the 
 
 C»/»,  how  the  f /)'  was  to  be  Dealt  with 
 
 And  one  Reafon  given  for  taking  the  Cuf  from 
 the  Laity  was,  That  the  Laity  (at  that  time  I 
 fuppofe)  wore  Long  Beards,  and  left  the  Blooii 
 of  Chr'tfl  fliould  Drop  upon  them/ or  Stick  to 
 their  Whiskers  !  All  thefe  are  the  genuine  Ef- 
 feQ:s  of  Superftition^  occafioned  by  the  Notion 
 of  Tranf-fuhsiantiatiofi. 
 
 And  here,  My  Lord,  let  me  obferve,  That 
 the  Natural  EfFeft  of  Super siition  is  Atheijm  or 
 Deifm.  As  one  Extreme  runs  into  another,  like 
 Eafi-  to  M^elL  For  Men  of  Senfe  mult  find 
 out  the  Deceit  that  is  in  Sttperftition^  and  then 
 placing  all  Religion  on  the  fame  foot  (as  in 
 your  Communion  upon  the  Authority  of  your 
 Church)  they  muft  think  the  whole  to  be  a 
 Deceity  or  in  the  Modifh  Word,  Priefi-Craft^ 
 and  the  Contrivance  of  thofe  who  Gain  by 
 it.  Whence  it  is,  that  the  Holy  Scriptures 
 and  i\\Q  Legends  h'diWQ  the  fame  Foundation  in 
 the  Church  of  Rome^  that  is,  her  Jutlurtty  ; 
 therefore  the  Common  People  believe  them 
 both  afike,  and  the  Men  of  Senfe  believe  nei- 
 ther. And  this  does  fo  lead  towaids  the  Ge- 
 neral Dejection  foretold,  that  in  a  great  Mea- 
 
 L  5  fure 
 
(   i<?o  ) 
 
 fure  it  is  ic  ;  for  it  deftroys  the  Foundation  of 
 Religmj^  and  turns  it  all  to  SuferHitiot?.  And 
 when  the  Ufidelity  which  that  begets  fhall 
 come  to  bePubhckly  owned,  then  where  (hall 
 Faithht  found  upon  the  Earth?  It  is  nowa^ed 
 in  the  0/^  OferAttim,  Andinftead  of  the  Trvo 
 Sacraments  which  Cbrisi  has  Appointed  as  a 
 Mea^s  of  Gr/ice^  the  whole  Face  of  your  Reli- 
 gkra  is  covered  with  ten  Thoufand  of  your 
 own  Invention.  The  Unlimited  Power  taken 
 in  your  Church  of  Qonjecrattng  every  thing  into 
 a  Means  ofGrace^  your  Worfliip  of  Saints  (ma- 
 ny of  them  Legendary)  their  Reltques  and  Ima^ 
 gesy  of  Crojfesj  and  of  the  Holl,  make  up  the 
 Bulk  of  your  Religion  and  Devotions, 
 
 (38.)  But  not  only  the  Hofi^  or  Body  of 
 ChnH  fuppofed  to  be  Corporally  in  the  Sacra- 
 mentj but  the  Crcfs  of  Chrilt^ov  any  Effigtes  of 
 that  CV(?/};  and  the  Images  otChriH^  are  Wor- 
 Ihipped  m  your  Church  with  the  Supreme  Di- 
 vine Adoration  of  Latria,  As  is  told  us  by  a 
 Great  .SV.  of  your  C^^^t^,  whom  you  call  the 
 Angtlical  Doctor,  St.  Thomas  Aquinas ^  who  fays 
 that  (a)  Crux  Chrifli  eH  Adoranda  Adoratione 
 Latn^.     And    agam,  Crucis  Effigies  tn  aliqua 
 
 alia  Materia-- Latria  adoranda  est.     And 
 
 in  the  Roman  Pontifical  it  is  ordered,  that  in 
 the  ProcclTion  of  the  Emperor  and  a  Legate  of 
 ihQ.Popey  the  Legate's  Crofs  fliall  be  carried  on 
 
 the 
 
 ^ij   I'x:.  ;   Qj.    2  A.    rt.  4.  in  Cor.  Conc!ufi(h 
 
( I^I ) 
 
 the  Right  Hand  of  the  EmpQi-ov'^s Sword^  be- 
 caufe  (^)  Latria  is  due  to  the  Crofs. 
 
 And  in  the  Adoration  of  the  Crofs  upon 
 Good-Friday  (which  is  the  Principal  Part  of 
 the  Office  for  that  Day)  the  Cro/s  being 
 Veiled,  is  Difcovereti  to  the  People  by  De- 
 grees, firftone  Jrm  of  the  Crofs^  then  ano- 
 ther, and  at  lall:  the  whole  Crop  is  Unveil- 
 ed :  And  at  each  time  the  Priell  fays,  Ecce 
 lignum  CruciSj  Behold  the  Wood  of  the  Crofs : 
 And  the  People anfwer,  Adoremm^  Let  tis  Wor- 
 ffjif  :  And  then  the  PrteHs  firft,  and  after* 
 wards  the  People^  come  upon  their  Knees  and 
 pay  their  Adoration  toxh^Crofs,  And  remem- 
 ber that  it  is  the  Adoration  of  LMria,  which 
 they  give  to  it. 
 
 Now  for  Images^  the  fame  Aquinas  before 
 Mentioned  tells  us  the  Worfliip  we  pay  them 
 is  (Jp^  Religionis  Cultm^  a  Religious  Worfljip^ 
 and  that  it  is  not  a  different  L^/r/^  which  is 
 given  to  ChriH  and  to  His  Images^  but  fays, 
 (<;)  That  when  WorjJjJp  is  paid  to  the  Images 
 of  ChriHj  the  Reafon  of  the  Latria  is  not  Dif- 
 ferent^ nor  the  Vertue  of  Religion. 
 
 If  then  ther  be    but  one  Latria^  and    the 
 
 fame  that  is  paid  to  ChriH  and  to  His  Images^ 
 
 it  will  Jullify    ^sA\^X.^ames Nada-ntm^  Bifhop 
 
 of  Clugtum    Writes  in  his  Expoficion  of  the 
 
 L  4  Epiftle 
 
 'j)  Quix  debetur  ei(Cr.K\)  L^trix.  (b)  ada  ^djc.  Qux  «r. 
 Arc.  5.  Refp.  ad  5.  (c)  Qiiod  Imdginibus  (  hiilii  exlnbecur 
 Ciihus,   non  diveuificatur  racio  L:iui:e,    ucc  Viicus  Relig,i-» 
 
(    ^62    ) 
 
 'B^\^\z  to  tht  Romans^  chap.  i.  (a)  That  the 
 Faithful  ought  not  only  to  Worlhip  before  m 
 Image  (as  lome  perhaps  out  of  Caution  fpeak) 
 but  to  Worfliip  the  Image  it  felf,  without  any 
 Scruple  at  all ;  and  with  the  fame  Sort  of 
 Worlhip  as  the  Proto-typt  or  whom  it  Repre* 
 fcnts;  and  if  that  is  to  be  Worfhipped  with 
 /atridj  fo  its  Image  with  LatrUy  if  with 
 Dulia^  or  Hyperdul/a^  fo  the  Image  is  to  be 
 Worfhipped  with  the  fame  Worfhip. 
 
 59.  Ther  is  another  ftrange  Latria  paid  to 
 the  Pr^putium  of  ChriH^  or  the  horeskin  was 
 cut  off  at  His  Circumcifion,  Your  Doctors 
 are  at  great  Pains  to  know  what  is  become  of 
 it.  They  might  as  well  ask  what  is  become 
 of  the  Parings  of  His  Nails  I  Whither  will 
 Super fiit ion  run  ?  They  had  it  at  Antwerp^ 
 but  the  Hereticks  took  it  away.  From 
 thence  it  travelled  by  many  Miracles  to  the 
 Church  of  Saint  ^ohn  Lateran  at  Romey  and 
 how  it  was  thence  Tranflared  to  the  Church 
 of  Cornelius  and  Cyprian  at  Calcata^  about 
 Twenty  Miles  from  Rome^  I  have  read  the 
 Account  at  large  in  a  Book  in  Folio^  Intitled, 
 De  Baftlica    &  Pariarchio  Lateranenfi^   ad  A- 
 
 lexand. 
 
 (a)  Ergo  navfoiumfxienium  eft,  fJeJcs  in  EccJefij,  adcrare  coran^ 
 Jniagine  (ut  Nonuulli  ad  C^utelam  forte  Joquuijtur)  fed  ^  Jdorart; 
 hniginemy  fi'fis  quo  volueris  fcrupulo^  quirf  ^  eo  illrrnVtrereantur 
 Cuhity  quo  ^  Prototypon  e]Ui ;  propter  quod  fi  Iilud  habet  adorari  La- 
 ixiit,  CSi  III  J,  Utna^  fi  Vulhy  vd  hyper  dultA^  ^5  Jlla  paritsr  cjuf- 
 
(  1^3) 
 
 lexand,  VII.  Font,  Max,  auclore  defare  Rafpono 
 ejufdem  Bafiltc^y  Canonico,  Romne,  1656.  p, 
 364,  &c.  And  of  thQ  Miraculom  Difference  it 
 Ihewed  when  it  was  touched  by  Virgins  and 
 by  Marrjed  Women  !  See  the  Devotions  of  the 
 Roman  Churchy  P-  ^i-  Where  you  will  find 
 other  Authors  Quoted,  as  Bollandus^  A£l.  San^. 
 ad  Jan.  I.  de  Pr£putio  Chri/iiy  3.nd  Rivet,  j4po-- 
 logia  pro  S.  Maria  Vtrgine :  Lib.  i.  c,  xvii. 
 Cardinal  Tb/^"^,  in  cap.  ii.  Luc.  Jnnot.  :^i.znd 
 S aimer on^  in  Evang.  Tom.  j.  Tra^.  j6.  And 
 that  though  ic  is  ftillat  Calcata^  yet  it  is  car- 
 ryM  about  at  Podium  with  great  Veneration 
 upon  theFeaft  of  tho  Jfcenjion.  Salmeron  m 
 the  place  above  Quoted  tells  out  of  the  Legend 
 of  Jacobus  de  Voragtne^  that  the  Blefled  Virgin' 
 gave  this  Prapucium  firfl:  to  Mary  Magdalen^ 
 and  that  it  was  brought  afterwards  by  an  Jn- 
 gel  to  Charles  the  Gr»at  at  Aken^  and  how  af- 
 ter it  came  to  be  laid  up  in  the  Lateran. 
 Whence  thefe  Yerfes, 
 
 Circumcija  Caro  Chrijli^  Sandalia  Sacra^ 
 Atc^ue  Vmhiliciviget  hie  Pracifio  char  a. 
 
 Put  thus  into  Englifh. 
 
 Chrift'^s  foreskin  and  hlefl  Sandals  are  kept  herp^ 
 And  what  was  cut  from  off  his  Navel  dear. 
 
 I  fuppofq  they  meant  the  Cutting  of  His 
 Navel  String.  And  His  Sandals  (though  it 
 is  not  faid  that  He  wore  any,  He  is  always 
 Painted  bare-foot)    will    come  in  here  too  for 
 
 Latrta 
 
(  1^4  ) 
 
 Latri.i^  for  tlie  fame  R^ifon  which T.  Aqui}7as 
 gives  for  Latrh  as  due  to  the  Crofs^  {a) propter 
 M en7br or U7n  Chrijfi  contact um^  becaufeit  Touch" 
 ed  the  Body  of  Christ.  Then  all  his  Clothes 
 muil  come  in  for  the  fame  Reafon,  and  the 
 Nails  and  Spear  that  pierced  Him.  And  why 
 not  the  tS^/V//^  that  was  thrown  in  His  Face? 
 For  the  Cr^/}  was  as  much  bis  £;?^w)'  (as  far 
 as  Wood  could  be)  as  any  of  the  other,  or 
 the  Spittle  it  felf.  And  I  know  not  why  the 
 Crucifiers  fhould  not  be  Admitted  too,  though 
 they  touched  Him  with  a  Hoflile  Mind^  as 
 iome  have  Sainted  Jtdas^  becanfe  he  was  an 
 Inftrument  in  our  Redemption.  For  ther  is 
 no  Stop  in  SuperHition  more  than  iPi  other 
 Arts. 
 
 But  I  mull:  not  forget  my  Friends  xht  School- 
 Men  upon  this  Occafion,  they  Difpute,  that 
 the  Voreskiyi  being  of  the  Intirenefs  of  the  Body^ 
 it  muft  have  been  Reunited  to  the  Body  of 
 Chrtst  upon  His  Kefurreciion^  elfe  that  the  In- 
 tix^Body  did  not  Arife.  (^)  ^V/^^^rtx  therefore 
 Concludes,  tliat  the  Body  ofChrifi  at  the  Rejur- 
 recHon  had  a  Foreskin^  and  has  now  in  Heaven* 
 But  what  then  will  he  do  with  that  Foreskin^ 
 which  is  fhewed  in  tlie  Church  here  below  ? 
 He  fays,  tliat  the  Foreskin  belongs  to  the  In- 
 tirenefs of  the  Body^  non  Formalittr^jed  Materi- 
 alitery  not  Forma/Ij^  but  only  Materially^  and  fo 
 the  bufincfs  is  made  up!  But  he  adds,  that 
 
 Innocent 
 
 C«)  I'ar.  3.  Qa.  2.  Arc  4inths  Cor:chf:on,    {b)  Suar.  iilj* 
 far.  Qii.  54.  Ad.  4.  Diip.  47.  §•  Jf« 
 
(  1^5  ) 
 
 I^f70ce?2t  iri.  did  call  in  Qiieftion  the  Truct\of 
 this  Foreskin  upon  Earth.  Is  it  a  QuelHon 
 then  ?  And  do  the  People  Itill  pay  LaPrht  to 
 it  ?  How  comes  this  to  be  Suffered  in  the 
 Church  ?  In  the  Church  that  is  Infallible ! 
 
 Butfeveral  Parcels  of  the  Blood  of  Chrift 
 Shed  upon  the  Crofs  are  Ukewife  (hewed,  and 
 (a)  Crejfy  quotes  Manh.  P^m  for  a  Signal  Te- 
 llimony  of  it. 
 
 To  this  fays  (^)  Aquinas^  that  whatever  belongs 
 to  the  Nature  of  an  Humane  Body  was  wholly  in  the 
 Body  ofChrifi  when  He  arofe^  as  His  Flejij  and  BoneSy 
 and  His  Bloody  and  that  inttrely  without  any  Dimi- 
 nution^ other  wife  (fays  he)  it  had  not  been  a  perfect' 
 Refarrection.  And  afterward s,  (/)  that  a/ltheBlood 
 which  flowed  from  the  Body  oiChnfl^  Rofe 
 again  in  His  Body.  Bat  as  for  that  Biood  (fays 
 he)  which  is  prefer ved  in  fome  Churches  for  Re- 
 liques^  tt  did  not  flow  from  Chrift'^s  Stde^  but  is 
 fatd  to  have  flowed  Miraculously  from  a  certain 
 Image  of  ChrtH  that  was  pierced.  Yet  the  Peo- 
 ple pay  Latria  to  it.  Grounded  wholly  upon 
 a  Legend!  And  Jquinas  gives  no  further  Af- 
 furance  of  it,  than  thar  it  wasfaid.  Is  not 
 this  Worfliipping  in  Faith!  Wh^t  Blood  was 
 that  which  came  out  oi  the  Image  i'  Was  it 
 Chrifi^s  Blood  ?  And  how  was  it  made  fo  ? 
 Was  itTranffub/fantiatedy  or  was  it  Blood  Alt- 
 teriallyy  though  not  Formally  ?  Or  had  it  on- 
 ly the  Colour  of  Blood,  tlie  jlcadents  le- 
 maining  without  the  Subjlance  ^  Fafquez  comes 
 
 pretty 
 
 (ij  Ch.  Bili,  1.  2.  c.    15.     (b)  J^arc.   3.  Q]^  r.i.  Anic.  :^, 
 ^^jpndetiksnium.    (0   Ibid,  all  Unium. 
 
C  1^6  ) 
 
 pretty  near  this  when  he  fays,  (/>)  That  no 
 Portion  of  the  Blood  of  Chrtji  did  remain  on 
 Earth  under  the  Form  of  Bloody  hut  only  under 
 its  Colour^  amilTa  Forma  Sanguinis,  having  loji 
 the  Form  of  Blood, 
 
 L.  What  is  this  Matter  and  Form  with 
 which  they  keep  fuch  a  Stir  ? 
 
 G.  They  mzke  three  ConiWtuting  Principles 
 in  every  thing,  thefe  they  call  Materia^  For- 
 ma^ et  Privatio.  That  is,  the  Matter  of  which 
 any  thing  IS  made;  the  Form^  which  is  whol- 
 ly unknown  to  us ;  and  the  Want  of  that  Formy 
 for  you  mufl:  know  that  we  muA  Want  a  thing, 
 before  we  Have  it ! 
 
 L.  Trouble  me  no  more  \vith  this  jT^rg^?/?. 
 I  pin  not  my  Faith  upon  Schoolmen. 
 
 G.  Yet  this  Article  of  your  Faith^  that  is, 
 TranfjuhHantiation,  it  nothing  elfe,  as  I  have 
 (I  hope)  made  it  plain.  And  I  will  fhew 
 you  another  Inftance  wherein  you  follow 
 them  too,  and  are  grofly  Mifled  by  them, 
 that  is,  the  Diftinftion  of  Concomitancy, 
 
 L.  What  is  that  ?  I  know  it  not. 
 
 (40.)  G.  I  have  before  told  of  Several  In- 
 juries done  to  our  Lord  ChriH^  in  Adding  to 
 His  Commandments,  and  making  to  our 
 felves  Means  of  Grace  which  he  has  not  Infti- 
 tuted.  What  I  am  to  fpeak  of  now  is  an  Er- 
 ror on  the  other  hand,  that  is  of  SubflraBing 
 
 from 
 
 (l>)   In    5  par,  Thoma?.    Qu.  5.  Artie,  z.  Difp.  3<^.  c.  S. 
 Seealfo  c  4. 
 
(1^7  ) 
 
 from  his  Insiituthm^  and  the  Mea?25  of  Grace 
 which  He  has  Appointed.  I  mean  in  taking 
 away  the  Cup  from  the  Laity  in  the  Holy  ^^^- 
 crament^  C//r/i/ Inftitu ted  the  6'4fr^//;^^?/  ol  His 
 Body2Lnd  Blood  2LS  an  EfteQ:ualiW^4;?iof  Grace^ 
 calling  it  the  Communion  of  Hn  Body  and  Blood. 
 Particularly  of  xh^Cuf  itisfaid,  {a)  The  Cup 
 of  Bleffing  rvhich  we  Ble/s^  is  it  not  the  Commti- 
 nion  of  the  Blood  of  Chrifl  ?  And  that  we  all 
 Partake  of  the  Cup^  according  to  feveral  Ma- 
 nufcripts  of  your  own  l^ulgar  Latin^  Omnesde 
 uno  Paney  et  de  uno  Cdice  participamt^:.  But 
 that  the  Laity  might  not  think  themfelves  De-» 
 prived  of  this  fo  Beneficial  a  Means  of  the 
 Greateft  Grace^  the  S^^(?^/^  have  Invented  a 
 DiHinciion  they  call  Concomitancy^  which  is. 
 That  in  all  llefb  there  is  fome  Blood  goes  along, 
 or  is  Concomitant  with  it,  fo  that  whoever  Eat 
 the  flefb  partake  alfo  of  the  Blood. 
 
 L.  And  is  not  that  True  ? 
 
 G.  Really,  My  Lord,  I  know  nor.  But  I 
 am  furc  it  is  a  Ntcety.  For  Flejh  may  be  fo 
 dryed  that  no  Blood  [hall  appear  in  it,  and 
 in  a  Wafer  there  can  be  None,  without  ha- 
 ving Recourfc  to  Miracle.  I  thmk  it  is  ma- 
 king too  Bold,  to  throw  off  thelnftitucioi^ 
 oiChrtfly  upon  fuch  Imaginations  of  our  own ; 
 which  Imply  that  there  was  no  need  of  the 
 Inftitution  of  the  Cup^  for  if  it  be  not  Necef- 
 
 fary 
 
 0)  £  Cor.  X,  3  5.  17. 
 
(  1^8  ) 
 
 faiy  now,  it  was  not  fo  Then.  But,  my 
 Lord,  this  Sacrame?it  was  Ordained,  not  only 
 to  Exprefs  the  Death  of  ChriH^  but  alfo  the 
 Manner  oi  it,  that  is,  by  the  Shedding  of  His 
 Bloody  according  to  the  Bloody  Types  of  Him 
 under  the  L^jv,  as  it  is  fa  id,  {a)  without  jhed- 
 Aing  of  Blood  there  is  no  Remijjior/.  It  was 
 therefore  Necejfaryy  fays  the  Apoftle.  But 
 whatever  Blood  may  be  Concomitant  in  the 
 K^/&,  yet  here  is  no fljeduing  of  it  Expreffed  in 
 the  Wafer. 
 
 L.  But  the  Cup  always  goes  along  with  the 
 Bread  in  our  Church,  to  Compleat  the  <S^w- 
 fce^  though  the  PrieH  only  who  OiHciates 
 partakes  of  the  Cup, 
 
 But  when  the  Hojlia  is  carryM  in  Pro- 
 ceflion,  as  upon  Corpus  Chrijli  Day,  or  fre- 
 quently  to  the  Sick,  there  is  no  Cup^  nor 
 does  the  Prteft  himfelf  Co'mmumcate,  But  how- 
 ever, if  the  People  are  to  Partake  of  the  Sa- 
 crifce^  as  it  was  under  the  Law^  here  they 
 are  Defrauded  of  Half  of  it  !  And  they 
 are  as  much  Commanded  to  Partake  of  the 
 Cup  as  of  the  Bread.  And  the  Church  may 
 as  v/ell  take  away  the  Bread^  and  leave  only 
 the  Cup^  and  fay,  that  the  Fie\h  is  Contain- 
 ed in  the  Blood.^  as  well  as  the  Blood  in  the 
 fle^h,  Stange  Power  of  Church  !  What  //;- 
 (iitutic^oi  Godc2in  ftand  at  this  Rate  ?  Sup- 
 pofe  the^^^^Pi   had  negleded  to  pour  out  or 
 
 Sprinkle 
 
 (<z)  Heb.    i5C.     22. 
 
(  1^9  ) 
 
 Sprinkle  tlitJUoodoi  t\\QU  Sacrifices  2i^XZom- 
 manded,  and  faid  it  was  Sufficient  that  it 
 was  by  CencomitAncy  in  ily^ihflj^  would  this 
 Dijlincfion  have  ferved  in  that  Cafe  r*  And  why 
 not  as  well  as  in  This? 
 
 It  is  obfervable  that  ChiUy  as  forefeeing 
 this  taking  away  of  the  Cuf  from  Many,  ad- 
 ded the  Word  y^//to  the  Drinking  of  the  Cu^^ 
 (ji)  Drink  je  All  of  it.  And  it  is  faid,  they 
 AH  Drank  of.  it^  It  is  not  fiid  fo  of  the 
 Bread. 
 
 L.  There  were  None  there  but  the  Apu- 
 flies.     So  that  this  Refers  not  to  the  Laity,    , 
 
 G.  So  you  may  fay  of  the  Bready  and  Take 
 That  too  from  the  Laity  by  the  fame  Rule, 
 and  you  take  the  Cup  from  the  Priests  who 
 do  not  Officiate.  But  LhriH  faid  to  the  Pea- 
 fie  to  the  Laityy  Qb)  Except  ye  eat  the  Fleflj  of 
 the  Son  of  Man^  and  Drink  His  Bloody  ye  have 
 no  Life  tnyoH.  And  this  is  UnderRood  by  all 
 you  of  the  Church  of  Rome  as  fpoken  of  the 
 Sacrament. 
 
 L.  (^)  Bdlarmin  fays,  That  the  And  there 
 Anddrinky  is  to  be  Uuderftood  as  an  Or,  that 
 is,    Except  ye  either  Eat  or  Drink. 
 
 G.  That  is  to  fay,  I  may  Uuderlland  all 
 the  Ands  in  the  Creed  to  be  Orsy  and  inllead  of 
 I  believe  this,  And  this,  And  this,  I  may 
 fay,  I  believe  this,   Or  this,  Or  this,  fo  that  if 
 
 I 
 
 U)  Matth.xxvi.  27.  Marl:x;v.  :q,    (b)   joh.  vi.  55,  (0  Di 
 S^cfaui.  Euchaiift.  /.  4.  c.  X5. 
 
(  170  ) 
 
 I  believe  any  One  Article^  it  is  SuiBcient, 
 though  I  beheve  never  another.  If  you  fend 
 your  Servant  to  Market,  and  bid  him  bring 
 Beef  and  Mutton  and  Pork^  and  he  buys  only 
 Beef^  and  fays,  he  Underftood  all  your  Jnds 
 for  Drs.  And  fo  if  yoH  bid  him  bring  fo 
 much  Meat  2ind  fo  much  Drink^  and  he  brings 
 
 only  the  Meat^  for  the  lame  Reafon Thus 
 
 we  may  eafily  get  over  all  the  Commands  of 
 God,  and  give  the  Reverfe  to  {a)  Saint  ^ames^ 
 that  he  who  ojjends  in  one  Point  is  Guilty  of  alL 
 No,  but  he  who  keeps  one  Point j  keeps  the  whole 
 Law.  This  is  Bantering  inftead  of  Argmng. 
 And  it  fhews  a  Caufe  to  be  very  Deftitute, 
 when  fo  Great  a  Man  as  Bellarmin  could  Con- 
 tent himfelf  with  giving  fuch  an  Anfwer. 
 
 And  the  Doftrinc  of  Concomitancy  will  not 
 do  here,  for  if  I  eat  a  piece  of  Fleflj^  fuppofe 
 fome  Blood  may  be  faid  to  be  Concomitant 
 there ;  yet  I  cannot  be  faid  to  Drink^  where 
 there  is  not  one  Drop.  And  the  Threatning  is, 
 Except  ye  Dr/;;yt,  there  is  no  Life  in  you. 
 
 {b)  If  it  be  but  a  Man'^s  Tejlament  ffaith 
 St.  Paul)  yet  if  it  be  Confirmed^  no  Man  Difan^ 
 nulleth^  or  Addeth  thereto.  This  Holy  Sacrd^ 
 ment  was  the  laft  Tejlament  which  Chriji  left 
 to  His  Churchy  inftituted  the  Evening  before 
 He  entered  upon  His  Sacred  Paffion.  There- 
 fore Pope  Gelafm  had  good  Reafon  to  call 
 
 it 
 
 (4)  jam.  ii.  10.  {h)  Gal.  iil.  1$. 
 
C  171  ) 
 
 It  M  Sacrilege  in  any  who  (l)ould  Mutilate 
 tliis  Sacrame/it^  and  Commanded  that  they 
 who  would  not  Drii^l:  of  the  Cup^  Ihould  be 
 Denyed  the  Bread  too. 
 
 L.  This  was  only  to  Difcovei'  the  M.wichi- 
 ans^  who  would  not  Drink  of  the  Cuf^  for 
 other  Reafonsthan  the  Church  of  Rome  had 
 to  take  it  from  the  Laity. 
 
 G.  I  never  heard  a  tolerable  Reafon  for  it 
 except  becaufc  they  were  Laaj !  But  theDif* 
 pute  is  not  about  the  Reafons  for  it,  but  the 
 Thing  it  felf.  To  take  away  the  Cup  is  to 
 yiwiiWtQtht  Sacrament  :  And  th?il  is  Sacrilege 
 by  Gelafim  his  Determination. 
 
 And  thislall  Tefiarnent  oi  our  Lord^  which 
 was  Confirmed  by  the  Praclue  of  the  Church 
 foi'  Fourteen  HurjdredYQd.YSW2iS  Mutilated  by 
 the  M  Council  of  Conjlans^  and  the  Cup  ta- 
 ken from  the  Laity^  with  a  Non-Objlante 
 as  well  to  the  Inptution  of  Chrifl^  as  the  Pra- 
 Bice  of  the  Primitive  Church  ?  It  was  Decla- 
 red no  Sacrilege  \  and  the  Priest  was  Excom- 
 municated who  Ihouid  Communicate  the 
 Laity  under  Both  KjncKS, 
 
 The  Council  oi  Lrent  [^]  likewife  puts  in  its 
 Caveat   to  the  Irtjlitution  in   Both  Kjnds^  and 
 
 Mv  *    that 
 
 [jT]  ^^w^GuiUn-  c^Ln.Ccmpcrimasd^  Corfccr.  Dift.  2.  [^i*]] 
 licet  Chrillas  —  adminiAraverit  Sub  ntraque  Specie  Pams  ec 
 vini —  tamen  hocnon  Obft.inte — Et  Similiter  quod  licet  in  pri- 
 nitiva  Ecclefia  hujufmpdi  S:i  era  men  cum  re^ipuetur  a  fidelibus 
 Suburraqae  S^>ecic;  uamtn —  prccipiinusSub  pce.ia  Hxconmu- 
 nicarionisquod  nuUus  Prefbytercoinmiinicet  PopuUimSub  nrra- 
 que  Specie  Panis  ct  vini.    ^til.   1 3  [^c'^  ScfT.  xi.  Can.  i.  2,  3. 
 
(    172    ) 
 
 that  notwithlbnding  the  Laity  muft  be  Ex- 
 cluded from  the  Cr//'.  And  they  make  it' a 
 Herefie  to  fay,  t\\^i  Whole  Chrifl'is  not  under 
 Each  Species.  Then  the  FUflj  is  as  much  in 
 the  Bloody  as  the  Blood  in  the  Fleflj.  And  it 
 is  all  one  which  Species  we  take.  But  fince 
 the  Body  and  Blood  oi .Chrijl  were  Separated 
 at  his  Deathy  and  He  ordained  them  to  be 
 fo  Separated  in  the  Sacrament  of  it,  1  fee  not 
 how  We  can  take  away  Either  /V>,  upon  the 
 Account  of  their  not  being  Separated. 
 
 L.  Our  Catechifm  ad  Parachos  gives  Six  Rea- 
 fons  for  taking  away  the  Cup,  (^a)  Firjl,  The 
 Danger  of  Sp/lling  it.  Secondly^  Of  its  turn- 
 ing 6Wr.  Thirdly  ^dind  Fourthly^¥ov  our  Healthy 
 becaufe  fome  could  not  bear  the  Tafte  or 
 Smell  of  M^i^e^  without  being  Sick.  Fifthly, 
 That  JVii^e  was  very  Dear  in  fome  Places, 
 And  the  S/xth,  Tliat  we  might  believe  Whole 
 Chriji  to  be  under  each  Species.  GerfoH"^  Rea- 
 fon  about  the  Long  Beards  ot  the  Latty,  be- 
 fore Mentioned j  comes  under  the  iirftof  thefe 
 Jleads  concerning  Spilling, 
 
 G.  Now,  My  Lord,  1  leave  it  to  your  felf, 
 Whether  thefe  Reafons  be  not  very  Childifh, 
 or  a  re. of  Weight  to  Maim  the  InUitution  of 
 Chrisi  ? 
 
 Ther  muft  noComparifon  be  made  betwixt 
 the  Body  and  Blood  of  Chrtfi^  as  to  Preference, 
 or  which  is  moft  valuable  :  But  our  Rcd^rnp- 
 
 tfon 
 
 f*i)  peBii^h^iilrS^Q-^iUpnc,  Sett.  Ixs. 
 
( 173 ; 
 
 tlon  is  oftner  Attributed  in  Holy  Scripturg  to 
 His  Blood  than  to  His  Body.  We  a?e  Saved  iy 
 His  Blood —  F  refit  tat  ion  through  His  Blood 
 —  hy  the  Sprinkling  of  His  Blood —  &c. 
 
 L,  Ther  is  Mention  made  fometimes  of  the 
 breaking  of  Brecid,  wlien  ther  is  nothing  faid 
 of  the  Cuf\  and  this  we  make  ufe  of  as  an 
 Argument  that  xSxtCu^  is  not  NecelTary.  This 
 is  mainly  Infiiled  upon  in  our  Catechifm^  the 
 Chap,  you  juft  now  Named,  Se5i,  Ixix,  And 
 Joh.  vi.   51.  is  Quoted,  /  am  the  Livi;^g  Bread 
 
 « if  a/7y  Man  eat  of  this  Bread Jlnd 
 
 the  Bread  I  will  give  is  my  F/tfh. 
 
 G.  We  take  not  this  to  be  fpoke  of  the  5^- 
 cramenty  but  of  Faith  in  Chrijly  here  Elxpref- 
 fed  bv  Eating,  that  is,  Spirittidy^  as  Himfelf 
 explains  it,  ver.  65.  It  is  the  Spirit  that 
 Qjiickneth^  the  flcfh  prcpeth  Nothing  :  The 
 iVords  that  I  fpeak  unto  joii^  they  are  Spirit^  and 
 they  are  Life.  But  let  it  be  taken  of  the  Sa- 
 erament^  as  you  do,  you  will  find  the  Blood 
 Joioed  with  the  Plefl^,  in  the  next  Words, 
 ver.  5 J.   F.xcept  ye  Eat   the  Flcfh  rf  the  Son  of 
 
 Man^  and  Drink  His  Blood as  before  Quoted  ; 
 
 And    again,    ver.    ^^.  iVhofb   Eat  at  h  My  Fleflj  ^ 
 
 and  Drrnketh  My  Blood And  ver.  ^5.  For 
 
 Mi  Fle(h  is  Meaf  indeed,  and  ?df  Blcod  is  Drink 
 indeed.     And  ver.  56.   He  tij4t  Eateth  My  Flefj^ 
 
 And  Drinketh  My  Blood . —  Is  not  the  Blood 
 
 here  Named  with  the  FUfb?  But  if  k  were 
 not,  ther  are  a  Hundred  Places,  a^  T  now 
 obferved,  where  the  Bl  od  of  Chrifi  is  Named 
 as     Ckanfmgy  as    Redeeming   u?,-    6^^^    wiihout 
 
 M  2  any 
 
(  174  ) 
 
 any  Mention  of  His  Fle/h  or  Body.  Are  they 
 therefore  Excluded  ?  This  is  fuch  a  fort  of 
 Reafoning,  as  if  I  invite  you  to  Eat  with  me, 
 you  mud  have  no  Drhk  to  your  Dinner,  be- 
 caufe  it  was  not  Named.  But  if  by  Eating 
 we  commonly  mean  the  Whole  Mealy  and 
 Drinking  is  likewife  Included,  this  Criticism 
 upon  the  hordes  Suffer^  of  calling  it  Eatings 
 will  Appear  what  it  is,  and  not  be  thought 
 Sufficient  to  Exclude  the  Cf^f  in  t]\Q  Sacrament. 
 And  other  Foundation  you  have  none  in 
 Scripture,  But  if  I  once  call  it  Eating  the 
 LorcCs  Suffer y  and  feveral  times  call  it  both 
 Eating  and  Drinking^  will  not  the  Latter  ex» 
 plain  the  Former?  Or  will  Eating  exclude 
 Drinking^  though  Drinking  be  exprefly  Na- 
 med ?  To  Eat  the  Lor£s  Supper  is  the  only 
 Phrafe  we  ufe,  I  never  heard  any  Body  call  it 
 Drinking  the  Supper:  And  you  may  thence 
 Prove  that  w^e  have  not  tb^Cup  in  our  Sacra- 
 ment,  as  well  as  that  the  Jpofiles  had  it  not, 
 becaufe  it  is  fa  id  they  Eat  Bread^  or  broke 
 Bread,  But  I  hav^e  Over-Laboured  this  Point, 
 becaufe  you  lay  fo  much  Strefs  upon  it. 
 
 I  will  now  fhew  you  another  Reftridion 
 your  Church  has  made  upon  the  Institutions 
 of  God.  As  llie  has  taken  the  Cup  from 
 the  Lattjy  fo  has  flie  taken  another  of  your 
 Sacraments^  that  *  is  Mdrriaqe  from  the  Cleroy, 
 I  pafs  by  the  Politick  Views  and  Advantages 
 the  Court  of  Ron^e  has  in  this,  as  giving  the 
 Pope  the  more  Abfolute  Command  and  ma- 
 king 
 
(  175  ) 
 
 king  Him  in  EffeQ:  Heir  of  all  the  great 
 PolTeffions  of  the  Clergy,  for  the  Canon  Law 
 obliges  the  Regular  Bifhops  not  to  Difpofe 
 of  their  Eftates  by  M  Will^  and  the  other 
 Clergy  not  to  be  too  Liberal  of  their  Alms 
 in  their  Sicknefs.  And  what  they  leave,  the 
 Pope  difpofes  of  as  Grand  Treafurer  of  the 
 Church.  But  waving  all  this,  I  will  Infift 
 now  only  upon  what  Relates  to  Confcieme. 
 You  reckon  it  a  Defilement  in  your  Church 
 for  a  Clergy-Man  to  Marry.  No  great  Com- 
 plement to  the  Marryed  State,  which  yet 
 was  Inftitutedoi  God  in  Paradife  while  Man 
 was  in  his  Innocence.  And  the  Apoftle  fays^ 
 [^]  Marriage  U  Honourable  in  'All^  and  the  Bed 
 Vndefiled.  find  forbidding  to  Marry  is  Reckoned 
 one  of  the  [<:]  Do^rines  of  Devils,  And  di- 
 re£lions  are  given  how  a  Bifhof  ftiould  Go- 
 vern his  Wtfe  and  Children^  \/\  for  if  a  Man 
 know  not  how  to  Rule  his  own  Houfe,  how  JhtS 
 he  take  Care  of  the  Church  of  Godl  Yet  your 
 Interpreters  would  have  this  Wife  and  this 
 Houfe  to  be  the  Church  !  St.  Peter  was  a 
 Married  Man,  and  forfook  not  his  Wife  after 
 he  was  an  Jpoflle,  bur  [^]  led  her  about  with  him 
 as  other  Jpojlles  did  And  that  in  the  Primitive 
 Church  the  Clergy  did  Marry  is  Plain  from  So- 
 crates \\\sEcclef,  Hijl.  lib.  i.  cap.  11  and  I.  v,  c. 
 22.  The  Vow  of  Single  Life  was  not  Impofed 
 upon  the  Clergy  till  Pope  Hildibrand.  Se€ 
 5.  M  J  Matth. 
 
 f  j]  Decretal,  Gregor.  lib.  3  de  Teflam.  tit.  z6»  c^p,  7.  9.    [[/r]] 
 Heb.  xiii.4-  lO  '^*  Tim.iv,  3.  [d]  Chap.  iii.  5.  [eQ  \,Cor,   ixi  s- 
 
(  I70 
 
 Manh.  Wejlmo^.zd  An.  1074.  Ftncent.  Spec. 
 Hift.  1.  24.  c.  45.  JntonwA.  16. c.  i.  ff.   21. 
 
 And  it  was  without  Precedent  (fays  Sigebert. 
 Chron.  ad  An.  1074.)  and^  as  many  thought^ 
 out  of  an  ifidifcreet  Z^al^  contrary  to  the  Opni-- 
 on  of  the  Holy  Fathers,  But  Hildehrandy  was' 
 not  obeyed  in  this  in  England  for  abov^e  a 
 Hundred  Years  after,  for  our  ancient  Records 
 fay^  (^)  ^11  tbofe  Decrees  availed  nothings  for 
 the  PrieJIs  by  the  Kjn^ s  Confent  ftill  had  their 
 Wives  as  formerly.  And  Gregory  the  Great  faid 
 (J?)  That  it  was  lawftd  for  ftich  of  the  Clergy 
 as  could  not  contain,  to  Marry,  And  Pities  the 
 Second  laid  the  fame,  (c)  That  they  -may  be  al- 
 lowed to  Marry,"  And  your  great  Canonifl: 
 Panormitt  an  iays^  {d^Ther  is  as  great  Reafon  to 
 allow  PrieJIs  to  Marry  noiv^  as  ever  t her  was  to 
 Refrain  it.  Let  St.  Bernard  bear  Wicnefs  in 
 his  Tnme  what  Reafon  ther  was  for  Allow- 
 ing it,  he  fiys,  (^)  Ther  are  many  who  cannot 
 be  hid  for  their  Multitude^  nor  do  feck  to  be 
 Concealed  through  their  Impudence^  whOy  being 
 Rejirainedfrom  the  Nuptial  Remedies^  run  into 
 all  Filthinefs,  And  another  fays,  (/)  That 
 few  in  thofe  Days  were  free  from  Torn:  cat  ion. 
 And  Matthew  Paris  tells  that  the  Pr;/??  thought 
 it    almoft  a  Miracle  that    a  Candedate    for 
 
 '(i?)  Hirior.  P€trshurg.J\x^,  ii'iy.  ap.i'/Jff/w.  T.  2.  i>^^.  (h) 
 Refponf.  ad  Incerrog.  Sc-cund.  Jug,  Cdntu.tr.  (c]  Piu^  2.  in 
 Geti  Cancil.  Bdl.Scczlio  Phtin,  in  his  Lire.  p.  329.  C^JDe 
 Clericis  conjiig.  C3n.  cum  olim.  (e)  De  Converf.  ad  Cleric, 
 cap,  2 p.    (/}  GluiT.  £d  GtAtwj.  Dift.  S2.  c.  5. 
 
(  177  ) 
 a  Binioprid^  was  faid  to  be  3,  Pure  Virgi}^. 
 Whence  the  Glojf.  ddGratian  in  the  Place  jull 
 before  Quoted,  calls  {a)  Fornication  but  a  Ve- 
 rnal Sin.  And  it  is  Tollerated  if  not  Allowed 
 (J?)  However  it  was  Reckoned  a  lefs  Sin  in  a 
 PrieH  than  Marriage.  For  this  Realbn,  Deadly 
 Sin  is  added  to  Fornication  in  our  Litany.  But 
 why  was  Celibacy  enjoined  to  the  Priejls  ?  And 
 why  Marriage  a  greater  Sin  than  Fornication  ? 
 Becaufe  the  Firft  is  a  Breach  of  the  Command 
 of  the  Church,  and  the  Latter  of  the  Command 
 pf  God  !  AnjJ  the  Difference  of  the  Punifbm^nt 
 of  thefe  in  your  Church,  fliews  that  fhe  thinks 
 fo;  for  a  Pw/?  committing  Formcation  comes 
 off  for  a  Small  P^/^^^(:^,  whereas  if  he  Marries 
 he  is  Degraded.  May  we  not  then  fay  to  the 
 Church  of  Rome,  as  Chrifl' to  the  Church  oi  the 
 Jews,m  a  Parallel  Cafe,  (0  P^^l^  ^vell  je  Reject 
 the  Commandment  of  God^  thatje  may  keep  your 
 own  Tradition.  . 
 
 But  ii Marriage  be  fuch  2i  Defilement  zs,  is  Un- 
 worthy a  Priefi,ho\v  came  you  to  make  a  ^^- 
 crament  of  it  ?  I  fuppofe  you  cannot  mean  lefs 
 by  a  Sacrament  than  a  Means  o{Grace,^o\x  have 
 made  many  lefs  things  fo^asis  fhewed  before. 
 And  would  you  Deprive  the  Clergy  of  any 
 Means  of  Grace  ?  Or  is  it  your  xViodefty  to  puc 
 them  upon  the  Level  with  t]ie  Laity  for  De-^ 
 priving  them  of  the  Cup  in  the  Sacrament  of 
 Chr//i's  own  Injlitution, 
 
 M  4  Marriage 
 
 (i)  Vecrct.  P.  Akx.  \.  ?.  tit.  2.  c.  5.  Glof  ad  GntiM.  dift.  82.  c.^ 
 (b)  ibid.  Pi(t.  34,  O/j,  7.  a/?<?m  PncHiri^  de  Ccelibat.  c.  17. 
 (0  Mark.  vli.  §). 
 
(  178 
 
 Marriage  is  HorJourAble  and  V?jdef/ed  in  j4//^ 
 fays  the  Apofile.  No,  fay  you,  it  is  neither  in  a 
 Priejl,  He  fays.  \_a]  If  Men  cannot  containy  let 
 them  Marry  ;  for  it  is  better  to  Marry  than  to  Burn^ 
 No,  fay  you,  it  is  better  to  B«r;;  than  lo  Marry, 
 And  this  you  mufl:  lay>  Unlefs  you  fuppofe  that 
 All  the  Many  Thoufands  of  your  Clergy^  and 
 Many  of  them  Young  Men,  are  Bvery  one  of 
 them  Endowed  with  the  Gift  of  Contifsency. 
 Which  would  be  a  Miracle,  if  Experience  did 
 not  Contradift  it. 
 
 All  Sober  Chrijlians^  andeverwthe  Heathery 
 look  upon  Marriage  as  a  Preferver  and  not  a 
 Breach  of  Chajlity.  St.  Peter  calls  it  a  M  Chafle 
 Converfation.  If  it  were  not  fo,  we  may  pre- 
 fume  that  Chri^  would  not  have  Honoured  it 
 with  His  own  Pnfence,  and  with  His  firft  Mi- 
 racle, nor  made  it  fo  frequently  as  He  does,  the 
 Type  and  Reprefentation  of  Heaven^  and  of  His 
 V/Jton  with  the  Churchy  calling  Himfelf  the 
 Bridegroom  and  her  His  Spoufe, 
 
 The  Apoitle  fays,  [c]  l^o  avoid  Fornication i, 
 let  every  Mm  have  bis  orvn  Wtfe,  and  every  Wo- 
 7nm  her  own  Husband,  No,  fay  you,  We  Ex- 
 cept all  the  Clergy y  the  Friers  and  the  Nuns^ 
 whom  we  have  put  under  yows  to  the  Contra- 
 ry. And  \VQ  v/ill  find  other  Means  for  them 
 to  obtain  the  Grace  of  Continencj !  Yes,  and 
 the  World  is  lull  of  the  Elfefts  of  thofe  Means ! 
 And  know  whether  they  are  Better  tjian  thofe 
 of  Goas  Appoinimen^t! 
 
 It 
 
 {^i}  I,  Con  \\u  9.    T}'}  {»  Pet.  iii.  2.  ffj  i.  C^r,  vii.  2, 
 
(  ^19  ) 
 It  is  flrange  that  you  who  have  fo  many 
 'Means  of  Grace  of  your  own,  {hould  not  let 
 '  thofe  very  few  which  Chrifi  has  made  ftand  as 
 He  left  them  ! 
 
 (41.)  But  you  Extend  yours  further  than 
 He  did  His,  for  He  appointed  None  to  be  U- 
 fed  for  thofe  in  the  other  World:  But  you 
 have  Offices  to  deliver  Souls  out  of  Purgatory. 
 
 L.  1  hat  leems  a  Charitahk  Office. 
 
 G.  But  it  is  a  very  D^r^  one.  We  have'not 
 a  Word  in  Scripure  of  any  fuch  State  of  the 
 Deady  where  Souls  are  put  under  Pains  equal  to 
 thofe  of  Helly  except  for  the  Duration. 
 
 L.  KoVncleanxMmgQ^in  enter  into  Heaven. 
 
 G.  Is  not  the  Blood  of  Chrift  Sufficient  to 
 Cleans  Us  [4]  from  all  Vnrighteoujnefs, 
 
 L.  Yes,  furely.  But  though  God  pardons 
 the  Guilt  of  S/>,  yet  His  "^u^tce  will  Punifh  in 
 fome  Degree. 
 
 G.  Then  the  Guilt  \s  not  fully  Forgiven. 
 
 L.  Not  fo,  but  that  we  may  be  Pumjhed  for 
 it,  as  when  Jffli^wns^  Difeafes^  &c.  are  fent  to 
 us  here  upon  Earth.  God  faid  to  David^  [^]  / 
 have -put  apjay  thy  Si ^^^  but  the  Child  (hall  Die. 
 
 G.  And  the  Reafon  is  given  in  the  next 
 Words,  becaufe  by  this  Deed  thou  haH  given  great 
 Occasion  to  the  Enemies  of  the  Lord  to  BUfpheme^ 
 as  if  God  did  Countenance  fuch  Wickednefs; 
 therefore  David  was  Punifhed  fo  as  his  Enemies 
 might  perceive  it.    God  punifhes  here  either 
 
 to 
 
 l^i]  I  Jok,  1 . 9.    \jr]  if.  Sam.  xii.  13. 
 
(  i8o  ) 
 
 to  vindicvnte  his  own  Honour  before  Men:  Or 
 for  a  Tryal  of  our  t'atth,  as  in  the  Cafe  ofjol?^ 
 and  to  fet  forth  fuch,  as  Exannples  to  others :  Or 
 for  a  Proof  and  Confirmation  of  our  Religion^ 
 as  in  the  Cafe  of  the  Prophets  and  Jpojlles,  Con- 
 feffors  and  Martyrs :  Or  to  Correct  and  Recal 
 Obflinate  Sinners^  many  have  been  Reformed 
 by  this  Means  :  But  all  thefe  Reafons  refpefl: 
 this  Life  only.  For  you  fay  not  that  Souls  are 
 made  Better  in  Pnrgjitory^  for  you  fuppofe  them 
 to  flie  in  the  Love  of  God^  and  to  be  in  His  Fa- 
 vour, before  they  go  thither.  And  why  then 
 are  they  Puniflied,  fince  they  are  not  Purified 
 by  it  ? 
 
 L*  To  fatisfy  the  ViyidkAtive  Juftice  of  God. 
 
 G.  That  is  fatisfy'd  before  they  are  Forgiven 
 and  Received  into  the  Favour  of  God.  Unlefs 
 yoy  mean  by  Vindicative  fuch  a  Spite  and  Re- 
 venge  as  is  feen  among  the  moft  Ignoble  Part 
 of  Mankind,  to  fay,  /  will  forgive,  hut  I  will  at 
 the  f/ume  time  he  Revenged  for  what  is  p/ijl.  Which 
 indeed  is  not  Forgivenefs,  but  a  plain  Unwil- 
 lingnefs  to  Forgive,  But  a  generous  Forgive- 
 ness, upon  a  fincere  Repentance,  Loves  and 
 Embraces  J  and  Rejoices  to  Comfort  and  heap  Fa- 
 njours^  like  the  Father  of  the  Returning  Prodi" 
 gal  God  fays,  He  will  not  (^)  Remember  our 
 Sins,  that  they  (hall  not  be  Mentioned  unto  us^ 
 in  the  Day  when  we  turn  from  our  Wickednefs.  A  nd 
 bow  is  that  confiftent  with  enduring  the  Pains 
 of  Hell  for  a  Hundred,   perhaps  a  Thoufand 
 
 Years 
 
 (^)inii.  xiiii*  2'j«  Jfr.  XKxL^svEz^krXVui.  22»  xxxiif.  u^ 
 
I  (  »8I  ) 
 
 Years  for  ought  we  know  ?  And  how  do  we 
 know  what  Souls  go  to  Purgatory  ?  How  long 
 they  Remain  there?  And  which  of  them  are 
 Releafed?  Can  Prayers  th^n  for  the  Releafment 
 of  fuch  and  fuch  be  made  in  Faith  f  Other  wife 
 they  are  6/>,  by  the  Jpoflk^s  Determination. 
 
 JL.  But  the  hitentton  is  Pirns. 
 
 G.  So  it 'is  in  all  Safer fiitim^  very  Pious  ^ 
 and  that  is  it  which  Deceives.  But  God  has 
 Required  that  our  Zfal  to  Him  fhould  be  (b) 
 according  to  I^jiowledge.  And  that  we  (^)  imrude 
 not  ifito  things  we  have  not  feen.  We  have  not 
 feen  any  Revelation  for  Purgatorjy  or  the  State 
 of  Souls  there. 
 
 L.  But  we  have  the  Tradition  of  the  Church 
 for  it. 
 
 G.  Tber  are  Good  aad  Bad  Traditions.  And 
 they  are  much  oftner  taken  in  the  Bad  Senfe 
 throughout  the  New  Teftament  (d)  Te  have 
 made  the  Commandment  of  *God  of  none  Ejfe^  by 
 
 your  Tradition Holding  the   Tradition 
 
 of  the  Elders Laying  aftde  the  Commandment 
 
 of  Gody  ye  hold  the  Tradition  of  Men —   Te 
 
 Rejeci  the  Commandment  of  Gody  that  ye  may  keep 
 jour  own  Tradition-^ —  (e)  Vain  Deceit ^  after  the 
 
 Tradition  of  Men^ —  Tour  vain  Convcrfition 
 
 received  by  Tradition  from  your  Fathers,  &c. 
 
 Yet  ther  is  a  Tradition  w!iich  (for  the  Evi- 
 dence of  it)  we  are  willing  to  admit,  tl>at  is, 
 according  to  the  Rule  of  Vincent iu^  Lirinenfis^ 
 
 Quod 
 
 (b)  Rom.  X.  z.  (c)  CoLii.  i8.  {d)  Mart.*,  xv.  6.  Mar.  vii.  j. 
 2?  9-  (0  Col.  iL  8.1  Pec.  i.  »8. 
 
,  (  i80 
 
 Quod  Jemper  uhiqui,  &  ah  omnibus^  Th At  which 
 was  always  received^  every  where,  and  by  all.  And 
 we  are  willing  to  join  Iffue  with  you  upon  this 
 Tradition  as  to  Purgatory.  This  is  Vniverfal 
 Tradition.  And  you  would  not  defire  we  fhould 
 be  concluded  by  any  Particular  Traditim  of 
 this  or  that  Church  or  Place,  for  you  know 
 iher  are  many  Deceits  in  fuch. 
 
 But  l^eron  in  his  Rule  of  Faith  (a  Book  much 
 Applauded  inFr^;^r^,  and  put  into  Englifh  for 
 the  Ufe  of  the  Roman  Catholicks  here)  fets  out 
 in  the  Beginning  with  a  Definition  of  the  Rule 
 cf  Faith,  of  which  he  makes  the  firft  Requific 
 to  be  for  any  Article  of  Faith,  that  it  be  clear- 
 ly Revealed  in  Scripture  fand  by  no  pretended 
 Revelation  fince  to  any  whatfoever)  in  exprefs 
 Words,  or  thence  to  be  deduced  by  Necejfary 
 Confequence.  Which  when  made  appear  as 
 to  Purgatory  (or  any  other  of  the  Doclrines 
 in  Difputej  we  fhall  readily  allow  it.  And  till 
 then,  we  cannot  he  Arraigned  of  Here^  for  not 
 Profefling  to  Believe  it. 
 
 This  intruding  into  things  we  have  not  feeny 
 proceeds,  as  the  Jpo Hie  obferves,  from  a  [^] 
 Flefhly  Mind,  Meafuring  Spiritual  things  by 
 Carnal.  We  fee  it  takes  time  to  Purge  the  Flejh 
 of  Difeafes  and  Defilements  it  has  contrafted 
 and  it  takes  a  great  deal  of  Filing  and  Scrubbing 
 to  Cleanle  Iron  that  has  been^long  RuBed. 
 Hence  we  conjefture  the  fame  as  to  Souls  de- 
 parted, that  they  mull:  be  Purged  by  Fire.  But 
 
 the 
 
 4"!  Coll.  ii,  1 9. 
 
(  i83  ) 
 
 the  Work  of  God  upon  the  Soul,  when  He 
 grants  true  Faith  and  Repenra?ue  Operates  far 
 otherwife,  it  Effefts  the  Cure  of  all  at  once, 
 as  with  thofe  who  looked  upon  the  Brazen  Sev" 
 fent.  Our  Saviour  Himfelf  (J?)  makes  the 
 Comparifon.  And  he  (<:)  gave  us  an  Exam- 
 ple of  it  in  the  Thief  upon  the  Crofs,  who  was 
 tranflated  to  Paradice  the  fame  Day  he  Died. 
 And  yet  he  had  been  a  grievous  Sinner,  and 
 Suffered  juflly  for  his  Offences;  his  Repen- 
 .tance  was  Late,  and  he  had  made  no  Reflitu- 
 tion  ;  yet  he  did  no  Penance  in  Purgatory, 
 
 L.  That  was  an  Extraordinary  Cafe,  his 
 Faith  muft  be  very  Strong  to  be  Converted 
 upon  the  Cr^/i. 
 
 G.  That  is  more  than  we  know,  whether  he 
 might  not  have  been  Converted  before.  B«c 
 however,  it  (hews  ther  is  no  Neceflity  for 
 Purgatory^  even  for  very  great  Offenders. 
 
 L.  No  doubt  God  may  Excufe  whom  He 
 pleafes. 
 
 G.  How  then  do  we  know  Whom  He  ex- 
 cufes,  and  whom  not?  And  how  can  we  Pray 
 in  Faith,  that  is,  without  Sin,  to  Deliver  fucii 
 a  particular  Per/on  from  thence  ? 
 
 But  if  there  be  no  Necefjity  for  it,  as  you 
 have  Granted  in  tiie  Cafe  of  the  Thtef  how  is 
 it  to  be  Imagined  chat  God  fliould  keep  fo  ma- 
 ny Thoufand  Souls^  for  many  Years  or  Ages, 
 in  the  moll  Extreme  Torments^  when  there  was 
 no  Necejfity  for  it  ?  And  if  the  Pofc  lias  Power  to 
 
 Releafe 
 
 (^;  Joh.   iii.  14,  15.    {c)    l.uk.  xxiii.  45, 
 
■       (i84) 
 
 Releafe  out  of  PurgAtory^  he  mufl:  be  a  very 
 Cruel  Father  who  keeps  one  Soul  there  an 
 Hour  longer. 
 
 L,  We  fee  theCAz/rr^impofing  Per^anceznd 
 yet  Excufing  fome,  Shortning  the  Time  more 
 than  to  others. 
 
 G.  The  Church  knows  not  the  Hearty  and 
 muft  Judge  by  Signs ^  which  yet  Secure  not 
 from  Hyfocrtfie.  But  this  is  all  Foreign  as  to 
 Gody  whofearcheth  the  K^^r/-,  and  knoweth 
 all  that  is  in  Man.  And  tho'  our  Phjfick  of  Dip 
 ciplin  works  by  Degrees,  and  thellTue  i?  uncer- 
 tain ;  yet  God  never  Cares  Imperfeftly,  Chrifi 
 never  Half- Healed  any  Man.  And  fo  it  is  when 
 He  pardons  Sinners,  {a)  Thy  Sins  are  forgiven 
 thee.  It  is  not  faid,yZ?^//^^ forgiven,  or  when  thou 
 haft  performed  fuch  and  fuch  Penance^  but 
 the  Forgivemfs  of  his5/;i'j  was  as  Immediate- 
 ly wrought  as  the  C^r^of  his  Body.  And  God 
 gives  us  all  the  AlTurances  that  can  be,  in 
 the  Strongeft  Expreffions,  of  our  Sins  being 
 Abfolutely  and  Totally  Forgiven^  as  being  (^) 
 all  Blotted  out^  all  caB  into  the  Depths  of  the  Sea, 
 Never  to  be  Remembred  or  Mentioned  unto  m 
 any  more,  as  before  quoted.  /  will  Heal  (c) 
 their  Backflidingy  In>tll  Love  them  freelj.  He  is 
 Read)  to  Forgive,  He  Waiteth  to  have  Mercy. 
 He  earnejlly  Rememhreth^  His  Rowels  are  troubled 
 for  Sinners  that  they  may  Repeat,  and  in  the 
 Day  they  turn  from  their  JVickednefsy  He  Forgiv- 
 
 eih. 
 
 ri)Luk.v,2o.(i;Pfal.  li.  9.  Ifai.  xlir.  22.C0I.  ii.  14.  Mic.  vii. 
 19.  (0  HoT.  xiv.  4  Pfal.  Ixxxvi.  5.  Ifai,  xxx.  i^.  Jer.  xxxi.  20. 
 Ezek.  xxxiii.  12.  Lam.  iii.  35. 
 
(  i85  ) 
 
 eth.  For  He  doth  not  affliU  will/nglj^  mr  Grieve 
 the  Children  of  Men.  It  is  for  their  Repentance 
 and  Reformation,  but  that  Confideration  is 
 not  in  Purgatory. 
 
 Buc  how  will  the  poor  Souls  there  (if  any 
 are  there;  be  Deluded,  if  the  Stock  of  Sr^pe- 
 ^^r^^4^/^;^fhould  fail  them,  that  is,  the  Merits 
 of  faints  for  their ^^c?^  JVorh  which  they  Jiave 
 done,  over  and  above  their  Dutf^  and  what 
 they  were  obliged  to  for  their  own  Salvation^ 
 and  therefore  are  Applyed  to  others  who  had 
 come  fhort  of  their  Duty,  to  fupply  their  De- 
 ficiencies ;  which  is  the  Fund  provided  ior  the 
 Difcharge  of  the  Prifoners  in  Purgatory  ?  And 
 this  is  Difpenfed  by  the  Pope  to  whom  he 
 thinks  fit,  as  being  the  Grand  Treafureroi  the 
 Churchy   and    Confequently  of   thefe  Super- 
 Abundant  Merits  of  the  Saints.     But  we  wane 
 a  Text  where  Sl  Peter  was  Conftitqted  fuch 
 a  Treafurer.    Or  that  there  is  or  can  be  any 
 fuch  Trea/ury.     For  can  a  Creature  Merit  git 
 the  Hands  of  God, for  everfo  Great  Endow- 
 ments  beftowed  upon  him?  Is  it  a  Merit  to 
 Receive  gvG2Lt  Gifts  ?  And  if  we  Employ  them 
 to  the  beft  Advantage,  is  it  more  than  is  our 
 Dutj  to  do?  And  we  are  ftill  Qa)  unprojitabk 
 Servants^  as  Chrisi  Himfelf  has  told  us.     But 
 was  there  ever  a  Man  {ChriH  only  excepted) 
 who  did  all  his  Duty?  Are  not  all  Sinners'^ 
 And  if  their  Repentance  mtklQ  them  toPardo^^ 
 yet  this  is  far  from  M^nr.     My  doing   my 
 
 Duty 
 
 W  Luk.vXvii.  ig. 
 
(iS6  ) 
 
 Duty  to  Day,  makes  no  Amends  for  my  ha- 
 ving Neglefted  it  Yefterday.  We  find  the 
 greateft  ^a/j/ts  applying  to  the  Mercy  of  God^ 
 and  not  pleading  their  own  Merits,  Jacob 
 fa  id,  [^]  /  am  not  worthy  of  the  leafi  of^all  thy 
 Mercies^  And  Job  who  had  [^]  None  like  him  m 
 the  Earthy  a  Perfe^  md  Upright  Man.  &c.  faid, 
 1  abhor  my  Jelf\  and  Repent  tn  Dufl  and  Jljhes* 
 And  Daniel,  the  Man  [(t]  greatly  Beloved,  Con- 
 felTed  his  own  Sins,  as  well  as  the  Sins  of  the 
 People.  And  St.  Paul  called  himfelf  the  [^'] 
 Chief  of  Sinners  not  worthy  to  be  an  Apojtle^ 
 &c.  And  if  the  Saints  own  no  Merit  in  them- 
 felves,  then  furely  they  will  Difown  all  thofe 
 who  Apply  to  their  Merits ;  and,  as  I  faid  be- 
 fore concerning  the  Worfhip  and  Invocation  of 
 them,  by  which  you  hope  to  Gain  them  to 
 be  Intercejfors  for  you,  they  muft  become  your 
 Jccufers,  by  their  Denial  of  their  Acceptance 
 of  fuch  Worjinp  from  you,  which  if  they  Ihould 
 Accept,  it  would  make  them  Evil  Spirits^  as 
 I  have  Quoted  out  of  St.  Jugufline. 
 
 But  what  Creature  AzxQ  plead  Purity  before 
 God  ?  [y']  Behold  He  chargeth  His  Angels  with 
 Folly ;  and  he  putteth  no  Trujl  m  His  Saints  ;  yea 
 the  Heavens  are  not  Clean  in  His  Sight,  How 
 much  more  4^ominable  and  Eilthy  u  Man,  who 
 drinketh  Iniquity  like  Water  ?  And  what  is  Man 
 that  he  fhould  be  Clean  ?  And  he  that  is  born  of 
 a  Woman,  that  he  jhould  be  Righteous  ?  And  if 
 
 All 
 
 ^^d]  Gen.  xxxii.  lo.  p]  Job.  1.8.  xlil.  5.  [<;]  Dan.  ix.  20.  23* 
 M  I.Tim.  1.  15. 1.  Cur.  XV.  9.  [fJJ^''^'  i^'*  J^*  ^^v.  15. 
 
(  i87  ) 
 
 Jll[^a^our  Righteoufnefs  are  as  filthy  Rags.  If 
 there  be  {b'\  Inio^uttj  in  our  Holy  things,  irt 
 the  Holj  SmBuary  and  Alter.  What,  then 
 is  Clean?  W  And  if  the  Righteous  them- 
 klvQS  IhzW  Jcarcely  k  Javed,  Wlvdt  Merits  have 
 they  to  fpare  for  others  ?  Efpecially  when  they 
 are  not  faved  even  by  their  own  Works,     f^'] 
 
 For  by  Grace  ye  are  faved ^ot  of  Works^  left 
 
 any  Man  jhould  Boa(i.  Can  any  Man  then  Boall 
 of  his  Works^  as  not  only  fufficient  for  his  own 
 Salvation,  but  over  and  above  as  Meritoriomto 
 be  Applyed  to  others,  and  to  Deliver  Souls  out 
 of  Purgatory^  No,  my  Lord,  the  Saints  make 
 no  fuch  Boafts.  And  will  Difown  all  thofe 
 who  make  them  in  their  Name.  For  they 
 know  that  [0  ^11'  have  Sini^ed^  and  come  jhorP 
 ,of  the  Glory  of  God  ;  being  Jujltfea  freely  by  His 
 Grace^  through  the  Redemption  that  is  tn  '^efus 
 Christ Where  is  boajiing  then  f  It  is  Ex- 
 cluded. By  ivhat  Law  ;  Of  Works  ?  Nay^  but  by 
 the  Law  of  Faith.  And  every  Man  is  Saved  by 
 his  own  Faith^  not  by  the  Faith  of  others.  And 
 God  will  [/]  Reward  every  Man  according  to  his 
 Works,  not  the  Works  of  others.  Miferable 
 then  is  the  Condition  of  thofe  Souls  fuppofed 
 to  be  in  Purgatory  it  they  muft  not  thence 
 b^  Delivered  but  by  Works  of  Sufererogation^ 
 when  no  Man  can  be  faved  by  his  own  Works, 
 for  We  are  faved— [^g']  Mot  according  to  our  Works  ^ 
 but  according  to  the  Grace  of  God  m  Chnjl  Jefus. 
 
 N  L^] 
 
 [d]irii.  lxiv.6.[y]Exod.  xxviii.  3S.  Lev.  xvi.33.  CO  i  Pet, 
 iv.  I  p.  i;d]Epb.ii;8.9-  CO  Rom.  iii,  25,  24,27,  [/J  Maub. 
 xvi  27.  [^J  ii.Titn.  i.  ^. 
 
(  i88  ) 
 
 [/^]  Not  hy  Works  of  Right eoufftefs  which  we  have 
 done^  but  dccordtf7g  loHisMercyHefavedus—^ 
 through  Jefus  Chrifl  our  Sa^viour.  We  have  no 
 other  Saviour^  nor  can  be  Saved  by  the  Me- 
 rits of  any  other.  None  other  can  Merit  from 
 God.  The  greateft  Sair2t  that  ever  was  is 
 faved  only  by  Mercy^  and  the  Forgivenefs 
 of  his  Sim.  L^t  us  therefore  not  Truft  to 
 the  Supererogatcd  Works  of  thofe,  which  were 
 not  able  to  fave  Themfelves.  [^]  That  every 
 Mouth  may  hejiopped,  and  all  the  World  may  be- 
 coine  Guilty  bejore  God.  [c]  For  in  His  Sight 
 [Ijall  no  Man  living  be  '^ujltjied.  Ther  is  none 
 Righteoujy  no  not  one. 
 
 But  befides  all  this,  there  are  Degrees  of 
 Glory  in  Heaven.  So  that  if  any  could  vS/y- 
 fererogate^  ytt  has  he  nothing  to  fpa re  to  0- 
 thers,  becaufe,  he  has  Received  the  full  of  his 
 Reward  himfclf  This  fhuts  up  Purgatory  for 
 Ever,  by  Exhaufting  every  Penny  of  that 
 Treafury  referved  for  Redemption  from  thence. 
 
 And  the  Expedlation  of  having  thofe  ma- 
 ny Sins  called  Venial  with  you  Remitted  af- 
 ter Death,  does  naturally  make  Men  more 
 Carelefs  in  their  Life.  Andtrufting  to  the 
 Merits  of  others,  will  Abate  their  Diligence  in 
 being  nicely  Righteous  themfelves. 
 
 L,  But  we  find  feme  Inftances  among  the 
 Fathers  of  Prayers  for  the  Dead. 
 
 G.  Some  few  among  the  Fathers  you  may, 
 but  none  in  Scrij^ture.     But  what  were  thefe 
 
 Prayers 
 
 [^a\  Tit.  ii.  5,  (5,    \J3'}  Rom.  iii;  i^    CO  ^^^^»  "^^i^'  ^* 
 
(  i8p  ) 
 
 Prayers  ?  They  were  for  Peace  and  Reft  to  thofe 
 who  were  Suppofed  to  be  in  Peace^  yet  might 
 receive  Increafe  of  Happinefs  even  before  the 
 Refurre^iion^  as  fome  fuppofe  Heaven  it  feh^  to 
 Confift  in  an  Eternal  Increafe  of  BLifs.  But  with- 
 out this,  We  may  Pray  for  Continuance  of 
 Peace  to  thofe  who  are  m  Peace^  though  we 
 know  it  will  furcly  be  ;  as  when  we  Pray  Thy 
 Kjngdom  come.  Thy  Will  be  done.  We  know 
 it  muft  be,  but  this  fhews  our  AlTcnt  and 
 Wifhes  for  it.  And  in  this  Senfe  we  alfo 
 Pray  for  tlie  Dead^  That  it  w^ould  plcafe  God, 
 [4]  flfortly  to  JccompU/h  the  N timber  if  His 
 Eleti  and  to  haflen  His  l\jngdom^  that  tve^  with 
 all  thofe  that  are  Departed  m  the  true  Faith  of 
 His  Holy  Name^  may  have  our  ferfeEi  Qonfumma^ 
 tion  and  Blifs^  both  in  Body  and  Soul,  inHps  FJer^ 
 nal  and  EverUHi?jg  Glory,  And  we  Blefs  Him, 
 f^]  for  all  His  Servants  Departed  this  Life^  in' 
 His  Faith  and  Fear  ;  befeeching  Him  to  give  us 
 Grace  fo  to  follow  their  good  Example s^  that^  with 
 them,  we  may  be  Partakers  offlii  Heavenly  King- 
 dom. So  that  we  Pray  for  Them  as  well  as 
 for  our  Selves^  that  we  with  them^  may  be  Par- 
 takerSj  c^f.  But  neither  thefe  Prayers  of  our> 
 ^nor  thofe  of  the  Ancients,  have  any  Relation 
 to  Purgatory  or  delivering  Souls  from  thence, 
 as  from  a  Place  of  Torment. 
 
 Some  of  the  Ancients  had  an  Imagination 
 of  a  Purging  Fire  through  which  Sinners  were 
 
 N   2  to 
 
 [a^  Ofier  for  the  Burial  of  the  DsAi.     {J>']  Communm  Offise. 
 Prayer  for  the  C/?«>i:i^  tdilitum. 
 
(    ipo   ) 
 
 to  pafs,  but  they  meant  the  General  Cor^flAgrd^ 
 tton  at  the  Lalt  Day.  Which  comes  not  at 
 all  to  your  Notion  o{ Purgatory.  But  1  would 
 not  trouble  your  Lordfhip  with  Excurfions^or 
 Debating  every  Branch  of  thefe  Difputes,  on- 
 ly give  you  a  Summary  View  of  the  Heart  of 
 the  Caufe,  and  to  fee  where  the  Matter  Pinches. 
 And  indeed,  my  Lord,  my  Endeavour  w^ith 
 your  Lordfhip  is  rather  to  State  the  Cafe,  than 
 to  Argue  upon  it ;  for  Trtith  needs  no  mor^ 
 than  to  be  fairly  Shewn,  it  Convinces  of  it 
 felf ;  and  Beft  when  it  is  Naked^  without  the 
 lucpM  of  Philofopkj  and  DtJl.inciions  which  are 
 Endlefs. 
 
 Thefe  will  put  a  Colour  upon  Irr)plicit  it  felf, 
 and  make  you  believe  you  Underlland  what 
 you  know  nothing  of!  My  Lord,  give  me 
 Leave  to  fay,  your  whole  Religion  is  Implicit, 
 not  only  as  to  the  particular  Points  we  have 
 Difcourfed,  but  your  whole  Publick  Worjhip  is 
 fuch,  while  your  Prayers  are  in  a  Language  not 
 Underftood  by  the  People.  How  then  can  they 
 {_a]  Pray  with  the  Vnder Handing,  ^s  the  Jpoftle 
 requires  ?  And  how  ca^  they  fay  Amen,  jeeing  tbej 
 Vr/derHand  not  what  is  faid  ? 
 
 L.  They  have  Prayers  of  their  own,  and 
 carry  little  Prayer  Books  with  them  which  they 
 Read  while  the  PrieH  is  Repeating  the  Pub- 
 lick  Offices. 
 
 G.  But  this  is  not  Joining  with  the  Priefi. 
 and  they  cannot  fay  Amen  to  his  Prayers. 
 
 What 
 
 Q;z]  i  Cor.  xiv.  15,  16. 
 
( 191 ; 
 
 What  then  have  they  to  do  at  Church  ?  This 
 is  not  Communion*  It  is  purely  Implicit^  and 
 nothing  ehe  but  Opus  Operatum.  It  is  an  ///- 
 vention  without  Precede?jt^iov\X.  never  Entered 
 into  the  Head  of  Min  or  Church  fincc  the 
 Creation  except  only  the  Church  oi  Rome,  And 
 of  which  the  Apoftle  gives  this  Chara£ler,  [z] 
 Will  they  not  [ay  ye  are  M^td  ? 
 
 What  is  it  fhort  of  this  which  Suarez  fays  P 
 [b']  That  it  is  not  necejj'ary  to  Prayer  that  the 
 Perfon  Praying  jhould  think  of  what  he  (peaks. 
 This  is  Opu^s  Operatum,  with  a  Witnefs  /  And 
 a  Parrat  may  he  taught  thus  to  Pray.  And 
 how  do  they  Pray  with  the  Prieff^  who  are 
 talking  of  Bufinefs^  or  Chatting  of  News  while 
 he  is  (3fFering  up  their  Prayers  to  God^  in  a 
 Language  of  which  they  Underftand  not  one 
 Word,  and  therefore  cannot  give  Attention 
 to  it?  And  thefe  are  the  Greateft  Number, 
 VIZ,,  of  the  Common  People  who  cannot 
 Read,  and  fo  cannot  carry  Private  Boo'^s  of 
 Devotion  with  them  ;  though  if  they  did,  it 
 would  not  be  joining  with  tlie  Pricfl^  nor 
 could  thefe  be  called  Common  Prajer^^  which 
 are  Offered  up  with  One  Accord^  purfuant  to 
 St.  ChryfoJlom'sFi'^'QV^  With  v/hich  our  daily 
 Vublick  Prayers  do  Conclude. 
 
 And  now.  My  Lord,  upon  the  Whole,  if 
 
 the  Advantage  doss  not  feem  to  your  Lord- 
 
 Ihip  to  lye  on  our  fide,  in  all  the  Particulars 
 
 N  2  bciore 
 
 l/l  IhiLxQ^.  23.  [1^]  Dc  Or.u  lib.  3.  c.  11.  and  S.ilmfK-n^  &c- 
 
(    ^^2    ) 
 
 before  Mentioned ;  yet  can  you  have  any 
 Doubt  of  the  Safety  of  your  Soul  in  our  way  ? 
 Since  all  our  Danger  i?,  Omitting  fome  things 
 that  might  be  Proficible^  but  cannot  be  called 
 Necejfarj  ;  Whereas  if  the  Error  lyes  on  your 
 Sidci  yo^  '^^^  Involved  m  Maniiold  Supersii" 
 ttons^  and  of  Adding  to  and  Subllra61:ing  from 
 the  Word  of  God. 
 
 L.  I  confefs  nothing  fticks  with  me  but  the 
 Churdh^  of  being  in  the  Churchy  and  preferving 
 the  Unity  of  the  Church. 
 
 G.  Therefore  I  began  with  that,  and  defire 
 to  Clofe  with  it,  for  it  is  the  ^juigulum  Caup. 
 
 I  have  fhewed  wherein  the  Vnity  of  the 
 Church  did  Confill:,  according  to  the  InfHtu- 
 tion  of  Chrtfr^  and  as  the  Primitive  Fathers 
 Underftood  it,  that  is,  zn  Vmty  in  Faith^  and 
 in  the  Mutual  Love  and  good  Correffondence 
 of  Chrijlians  and  Sijler  Churches  ;  though  one 
 Stflermn^  be  Elder  than  another,  and  Rorm 
 was  not  the  ELdeH :  One  might  be  Greater 
 or  more  Powerful  than  another,  and  this  did 
 vary,  according  to  the  Courfe  of  this  World : 
 Jerujalem  was  at  firft  the  only  Church  oi Christy 
 than  J}9ttoch  became  the  Greateft  of  the 
 Gentle  Churchy  where  Chrisiiantty^x^  Received 
 its  Name,  afterwards  Rome  became  the  Grea- 
 teft, from  being  the  Seat  of  the  Roman  Em^ 
 fire^  but  Consiarjttnople  was  the  firft  Affumed 
 an  Vniverfal  Supremacy ^  when  (he  became  the 
 Head  of  that  Emprre.  And  tliis  was  it  which 
 Broke  the  V/iky  of  the  SLaer  Churches^  and 
 .filled  them  u^ith  Scbtjrns  and  Divisions  among 
 
 themfelves 
 
(  iP3  ) 
 
 tliemfelves,  one  AffcSting  St^periorityovcv  ^a- 
 other,  andEncreafing  it  to  aii  AbfoluteTi/y;- 
 poral  Dominion.  Of  which  Clmjl  faid  to  the 
 Apoftles,  M  ItfJjullnotbefoamongyou.  And 
 again,  (for  they  Contended  more  than  once 
 for  the  5/if/>^r/(5r//7/ after  the  Inftitution  and 
 Celebration  of  the  Holy  EachartHj  juftasHe 
 was  going  to  Enter  upon  His  Sacred  PaJJiorty 
 and  to  take  His  final  Leave  of  them,  this 
 Difpute  arofe  again,  li^hichof  them  fhould  he 
 the  Greatefl^  and  that  was  the  Time  to  De- 
 termine it  if  Ever,  but  He  again  Checked 
 their  Ambition,  and  the  Error  of  their 
 Thought,  as  if  the  Church  were  to  be  Go* 
 verned  with  Temporal  Sway  and  Authority, 
 like  the  Grandeur  of  Secular  Primes^  but 
 told  them  plainly  \h']  Te  (hall not  he  fo. 
 
 And  in  His  fare  wel  Sermon,  continued  up- 
 on the  fame  Occafion,  and  at  the  fame  Time, 
 He  infifted  much  upon  their  Vnity^  and  Placed 
 ir^  not  upon  the  Superiority  of  any  One  of  them 
 over  the  Others,  but  in  their  Mutual  Love  and 
 good  Agreement  with  Each  other,  in  their  Vm-- 
 on  with  God  and  with  Htmfelf\  upon  which  He 
 wonderfully  Expatiatesin  moft  Exalted  Words, 
 which  take  up  four  whole  Chapters  in  S.John^ 
 and  begins,  (c)  Little  Children^yet  a-  little  while  I 
 
 tkm  withjou '  A  neiv  Commandnnnt  I  give  unto 
 
 you^  That  ye  Love  one  another —  By  this  fh all  aH 
 
 Men  know  that  ye  are  My  DifcipleSy  ij  ye  have  Love 
 
 one  to  another.  This  is  the  U;^/>;  of  which  Chnfl 
 
 N  4  fpeaks 
 
 C^JMatth.  XX.  25,    [b~]  Luk.  xxii.  26.     [^r]  Joh  xiii.  9^- 
 
(  1^4  ) 
 fpeaks  in  thefe  His  laft  Words  to  the  Jpofi/es. 
 He  fa  id,  [/z]  3Ij  K^ingdom  is  not  of  this  World :  If 
 my  Kjngdom  were  oj  this  Worldy  then   would  my 
 
 Servants  Fight But  he  that  calls  himfelf 
 
 Servpi'S  Servorum^  the  Servant  of  His  StrvantSy 
 hasF(7^^///,and  Raifed  bloody  MV^  in  Defence, 
 as  he  fays,  of  this  his  Matter's /0>Jg^^^/  And 
 he  will    have  the  Government  of  it  juft  the 
 fame  a^  of  other  Kingdoms  of  the  World)  and 
 its  Vnity  to  Confift,  like  theirs,  in  being  un- 
 der one  Abfotute  and  Defpotick  Head  or  Kjng, 
 But  no  Kjngdom  of  the  Earth  will  Content 
 him.     He  will  be  Vniverjal  Monarch  of  the 
 whole  World.     And  why  ?  Becaufe  Christ  is 
 the  Head  of  all  Churchss^  and  therefore  muft 
 have  an  Vniverfal  Hear,     And  from  the  fame 
 Parity  of  Reafon,  becaufe  [^]  God  is  the  Kjng 
 of  all  the  Earthy  therefore  He  mufl:  have  an  V- 
 mverfal  Vicar  in  Tewforals,     And  if  England^ 
 France^  Spatn^  &c.  (hould  Contend  which  of 
 them  were  this  Vniverfal  Vicar ^  would  not  the 
 Anfwer  be  Eafy  ?  That  the  Contefl  wasfoo- 
 lifh  and  vain,  for  though  on^Kjngdcm  might  be 
 Greater  or  more  Ancient  than  another,  yet  was 
 it  (till  but  a  ?art  of  the  Whole^  that  is  of  the 
 World,  And  that  Gf?^  had  Appointed  no  fuch 
 Vniverfal  Vicar,    The  Cafe  is  exaftly  Parallel, 
 unlefs  it  can  be  fhewed,  that  ChriH  has  Ap- 
 pointed fuch  an  Vniverfal  Vtcar  in  the  Church  ; 
 And  told  us  Plainly  who  it  is,  that  we  may 
 
 obey 
 
 I  ^^^~  I  ■■    III*  I   ■        II    ^msmum^m^  i>  i    i 
 
 l^i]  Joh.  xviii.  5$.  [hi  Pfal.  xlvii.  7« 
 
(  1^5  ) 
 
 obey  Him.  Which  when  done,  we  will  own 
 our  felves  Hereticks^  SchifmdticksyZnd  what  you 
 will,  till  we  Return  and  Pay  our  Obedience 
 to  Him. 
 
 But  on  the  other  hand,  if  Chnjl  has  Ap- 
 pointed no  fuch  Vniverfal  VicAr^  then  are  you 
 under  a  Mortal  Mijiake  concerning  the  Vnity 
 of  the  Churchy  which  you  Place  wholly  upon 
 our  being  Vmted  in  Obedience  to  fuch  an  One. 
 And  your  Church  is  the  Great  Breaker  of  Ec- 
 clefiaitical  Vnitj^  while  flie  wiU  bear  no  Sifier 
 Churchy  but  will  be  the  Mother  of  all  Churches^ 
 though  fhe  be  not  the  EUesL 
 
 This,  My  Lord,  is  the  very  Heart  of  the 
 Cauje.  And  we  are  verily  Perfuaded  that  ther 
 is  not  the  leaft  Ground  for  this  Vmverfd  Su^ 
 fremAcj^  either  in  the  Holy  Scriptures,  or  in 
 Jntiqmty^o\:  in  the  Reafon  of  the  Thing,  or  in 
 Fact^  fince  the  firfl:  Foundation  of  Chrifiianity  to 
 thisDay,or  that  it  was  ever  /Acknowledged,  or 
 is  Now,  by  the  Majority  ofChriftian  Churches.  ^ 
 And  yet  this  is  the  Foundation  of  all  the  Dif- 
 putes  betwixt  your  CA^rrA  and  ours,  and  all 
 other  Chrisiid'a  Churches, 
 
 Chrtjl  forfaw  the  Confequences  of  trufting 
 an  Vmverfd  Suprr.macy  in  the  Hands  of  Fallible 
 Men.  An  Vniverfd  IQr/g  muft  Ruin  the 
 World,  for  Jppeals  to  Him  muft  lye  in 
 all  Caufes  from  all  the  Parts  of  the  Earth, 
 and  Men  muft  Attend  with  their  iVitneffes^ 
 and  all  other  things  NecefTary  to  carry  on 
 a  Latv  Suit,  The  Oppreffio^  of  this  (beyond 
 all  other  Tjranries^  may  Appear  by  the  Jp- 
 
 peals 
 
(  19^  ) 
 
 peals  to  Rome^  in  the  times  of  Foferyy  no 
 further  than  from  England  thither,  where 
 Caufes  lafted  from  Age  to  Age,  loudly  Com- 
 plained of  in  thofe  Times  and  Attempts  made 
 to  Rcftrain  it  in  fome  Meafure  by  feveral  of 
 our  Acts  of  Parliament^  but  not  to  Purpofe 
 till  the  Reformation :  And  tliis  indeed  made 
 the  Reformation  even  Necejfarjy  for  the  Pre- 
 fervation  of  tlie  People^  as  well  Laitj  as  Clergy^ 
 who  Groaned  under  this  Burden  which  nei- 
 ther they  nor  their  Fathers  were  able  to 
 Bear.  Dr.  Parker  late  Lord  Bifliop  of  Oxford^ 
 in  his  Excellent  Dtfcourje  fent  to  the  late  Kjng 
 JameSy  when  he  was  Jrch  Deacon  of  Canter- 
 bur) J  Printed  here  in  the  Year  1690,  fays 
 upon  this  Head,  p.  29.  /  my  felf  enjoy  a  fmall 
 Office  in  this  Churchy  wherein  my  Predecejfors  had 
 a  Suit  for  a  Privilege  belonging  to  it^  hanging  in 
 the  Court  of  Rome  j  or  fome  Hundreds  of  Tears  ^  till 
 the  very  Time  of  the  Vtffolution  of  the  Pope^s  Po- 
 mr.  Hence  we  may  Judge  how  it  would  be 
 with  the  Cburches^y  in  the  Indies  and  the  moft 
 Remote  Places  in  the  Worldy  if  it  were  All  un- 
 der his  Power,  as  he  Pretends  !  But  the  Good 
 Providence  oi  God  has  not  Suffered  it  to  Extend 
 to  Half  of  the  Chriftian  Churhces  (sls  before  is 
 faid)and  His  Wifdom  diud  GoodnefslvdS  llili  Pre- 
 ferved  the  Major  Part  true  Protefiants  againft 
 this  Vfurpation  ;  befides  the  great  Number  He 
 has  Refcued  from  it,  and  has  never  Suflered 
 any  of  thefe  Reformed  Churches  or  Nations 
 to  Return  to  it  again,  as  before  has  been 
 Qbferved :  And  befides  that  the  Principle  it 
 
 felf, 
 
felf,  and  the  Tretenjions  of  the  Pofe  to  this 
 Vntverjd  and  V/'jUm/ted  Si^premacy  arc  Beat 
 down  and  Exploded  by  the  Galhcan  Churchy 
 and  others  the  molt  Learned  whoftill  Remain 
 in  his  Communion  whether  he  will  or  not, 
 and  though  he  Excommunicates  them  alrcfh  e- 
 very  Year ! 
 
 And  now,  My  Lord,  I  cannot  but  tl.iink 
 it  made  Plain  to  a  Demonftration,  that  this 
 Vmverjal  Supremacy  is  a  thing  Impra£licable  ; 
 and  that  if  ic  could  be  in  Vacf^.'it  would  be 
 the  greateft  Ruin  and  Oppreffion  to  th'e 
 Church  that  is  Poffible.  And  if  an  Vniverfd 
 Kjng  would  be  Infuppo'rtable  to  the  WorlL 
 how  much  more  ari  Vniverfd  Bifljop  to  the 
 Church  ?  For  he  muft  have  an  Abfolute  Do- 
 minion over  our  Fanhy  over  the  Holy  Scrip- 
 turesj  and  over  the  Churchy  which  muft  ftid« 
 denly  Fall  (as  I  before  quoted  Gregory  the 
 Great)  if  it  comes  to  depend  upon  One.  And 
 that  whoever  ihould  AiTume  it,  would  be 
 as  he  Prophefied  a  Lucifer,  and  the  fore-run- 
 ner of  Jnti-ChrisL  And  can  he  be  lefs,  if  he 
 has  Vfurped  fo  vaft  an  Authority^  and  Infdlibt- 
 ty  it  Iclf  to  iupport  it. 
 
 I  faid  before,  that  an  Vniverfd  Kjng  would 
 make  all  Wars  to  be  Rebellion^  and  fo  Incu- 
 rable but  by  utter  Deiirudion.  Thus  it  is  with 
 the  Vmverfal  Bijhop^  Oppoiing  his  Supremacy 
 is  Herefy^  Schifm^  and  Excommunication  :  And 
 is  the  only  Article  in  your  Creed  to  be  Be- 
 lieved Explicitly^  as  tor  the  others,  Implicit  will 
 do  for  them  all  /  That  is,  it  is    no  Matter 
 
 'whether 
 
(  ^^8  ) 
 
 whether  you  Believe-  thern  or  not,  fo  the  So- 
 ^ereignty  ohh^Vniverjal  Bijhop  be  Maintained 
 Inviolably  ! 
 
 But  though  every  Kj^g  is  not  a  Bijhof^  yet 
 the  Vrj'tverfd  Bifljop  muft  likewife  h^Vmverfd 
 Kjng^  with  Power  to  Depofe  all  Kjngs  at  his 
 Pleafure.     Of  this  I  have  fpoke  at  large. 
 
 And  though  nothing  need  be  faid  to  this  Al- 
 mighty C/^/?w,  both  \n Spirituals  2inATemporals^ 
 but  to  put  you  to  the  Proof  of  its  Institution 
 by  ChriH^  who  Difowned  all  Civil  Power  Him- 
 felfj  and  faid,  f^]  Who  made  me  a-  "Judge  P  Yet  I 
 have  gone  further,  (that  this  Caufe  might  be 
 put  out  of  all  Difpute)  and  fhewed  the  Incon- 
 iiftency  of  your  own  CUtm  to  be  the  only  Ca- 
 tholick  Churchy  and  to  Enjoy  the  true  Unity  oi 
 it,  in  thefe  Particulars  following. 
 
 'i.  Ther  never  was  a  Church  called  Catholick^ 
 in  the  Senfe  oiRome^  that  is,  which  was  owned 
 by  all  other  Churches  as  their  Head^  at  Icaft 
 fince  that  of  Jerufalem. 
 
 L.  But  we  admit  none  other  to  be  Cbri/lian 
 Churches  but  thofe  who  do  own  it, 
 
 G.  That  is  to  fay,  it  muft  do  one  way  or  o- 
 ther,  if  the  Mountain  will  not  come  to  Mahomet, 
 Mahomet  muft  go  to  the  Mountain.  It  is  like  the 
 Bed  Procru/les  m^deto  tit  all  Perfons,by  Stretch- 
 sng  thofe  to  the  Length  of  it  who  WQvtShorter^ 
 and  Cutting  off  Part  of  thofe  who  were  Longer 
 than  it.  Thus  the  Church  q\  Rome  becomes  Vni- 
 verfaly  by  Stretching  her  Communion  to  thofe 
 
 who 
 
 MLuk.  xii.  14. 
 
(  ^99  ) 
 
 who  ftand  Excommunicated  by  her,  and  C^nwg 
 of  all  Churches  who  will  not  own  her  Suprema- 
 cy. And  thus  (he  muft  be  ftill  Vmverjal,  though 
 fhe  had  no  more  left  than  the  Diocefs  of  Rome ; 
 or  fuppofe  none  but  the  Pope  himfelf,  than  He 
 would  be  the  Vni'verfaL  Church  \  And  it  may 
 well  be  Preferved  in  a  Pope^  if  it  may  in  one 
 Laick^  a  Woman  or  an  Infant. 
 
 2.  And  then  ther  will  be  perfeft  Vnity,  And 
 I  am  afraid  not  till  then ;  for  perfefl:  LW(;  is  not 
 only  in  outward  Communion^  that  is,  being 
 within  the  fame  Walls  together :  Or  in  Subfcn- 
 bing  a  FormuUoi  Articles  o^Faithy  hdf  of  which 
 mult  be  believed  Implicitly:  Butan  Vnity  like- 
 wife  in  Saving  or  Damning  Principles  and  Pra- 
 ciicesj  in  Love  and  Charity ^  for  which  Chiefly  we 
 fhall  be  M  Judged  at  the  Lail:  Day.  If  thefe 
 are  wanting,  the  Vnity  will  be  very  Imperfecf, 
 and  ftand  us  in  little  Stead. 
 
 J.  Ther  ought  to  be  alfo  an  Vni^j  where  to 
 place  your  Infalltbility{Q\k  it  is  None)  of  which 
 I  have  given  four  Schemes^o^ch  one  Contradi- 
 ftory  to  all  the  Reft,  and  not  yet  Determined 
 by  your  Church.  And  this  is  an  Vnity  in  Faith 
 among  you.  It  is  the  Foundation  upon  which 
 your  Church  is  Built. 
 
 4.  There  muft  be  an  Vnity  and  full  Agree- 
 ment which  of  the  Articles  ofyourC;T^^are  to 
 be  believed  Explicitly^  and  which  Irt^plicttly^ 
 that  is  indeed  which  are  NeceiTary  to  be  Belie- 
 ved, and  which  not  ?  Without  thiSj  your  Faith 
 is  wholly  Uncertain.  And 
 
 fi]  Matth.  XXV.  31.  C5'f. 
 
(    200    ) 
 
 And  till  thefe  things  beadjuftcd,  you  can'* 
 not  be  faid  to  have  Vnitj  even  in  F^tth. 
 
 And  if  you  have  not  Vr/ity  in  taith  ;  nor  in 
 thole  Principles  and  Praatces  vi^hich  are  no  lefs 
 NecelTary  to  Salvatton  ;  Nor  in  that  Love  and 
 Charity  which  Ckrifi  has  made  the  Characierijlick 
 oiCbriJltms^  and  without  which  M  no  Man 
 can  know  who  are  His  Difciples  :  But  inftead  of 
 that,  if  youhave  Envyingsand  Strife  among 
 you,  among  your  feveral  Religious  Order s^  be- 
 twixt National  and  National  Churchy  concern- 
 ing the  Infallibility  and  Supremacy  of  the  Pope^znd 
 of  hisPowertoDepofe  PrmcesyUpoa  which  the 
 Peace  and  Unity  of  the  World^  and  our  eternal 
 Salvation  does  depend  \  and  in  fbort,  if  you  have 
 no  Vnity  concerning  your  Rule  of  Faith  it  fe!f,or 
 of  youv  Praciice^  what  will  the  Vnity  of  Out- 
 ward C(?^;^;^/a;?/(?;^  do,  upon  which  you  lay  the 
 whole  Strefs  ?  It  will  not  fo  much  as  Denomi- 
 nate you  Chnflians^  tar  lefs  to  be  the  only  Chri- 
 Jiians  in  the  World,  or  the  Catholick  Church. 
 
 It  is  true  that  Vnity  in  Communion  is  a  Defi- 
 rable  thing,  and  ought  to  be  preferved  among 
 all  Churches ;  but  it  is  ftill  a  Part  only  of  the  Vni- 
 ty of  the  Churchy  as  I  have  lliewed.  And  that 
 the  Supremacy  of  the  Pope  has  been  the  Chief 
 Caufe  of  the  Breach  of  it.  But  yet  it  is  not 
 fuch  a  Breach  as  Deftroysall  other  Parts  of  the 
 Vnity  of  the  Churchy  their  Vnity  in  One  Lordj 
 One  Faith^  One  Baptijm.  It  may  be  called  an 
 Eifential  Part  of  the  Perfect  Vmty  ohhcChurch^ 
 
 but, 
 
 [j]  1 0^1'  5tiii.  35-. 
 
(    201    ) 
 
 but,  Alas !  What  is  FerfeB  upon  Earth  ?  And 
 it  is  not  fo  Ejfential  as  that  the  Want  of  it 
 Ihould  quite  Vf^-Churcb  ;  fo  that  if  ther  were 
 not  a  Church  upon  Earth  that  did  Commumcate 
 with  another,  yet  they  would  not  all  Ceafe, 
 for  that  Caule  only,  to  be  Chnjiian  Churches, 
 As  if  all  the  Nations  in  the  World  were  at  War 
 with  each  other,  yet  it  would  be  the  fame 
 World  itill,  and G^rai'sOne KJngdomw^Qn EaFth, 
 and  each  Nation 2l  Part  of  it. 
 
 L.  But  the  Unity  of  the  Church  ought  to 
 be  more  than  that  of  the  Temporal  World. 
 
 G.  True.  But  we  fay,  Magls  6^  Mmm  no» 
 'variant  Sfeciem^  that  More  or  Lefs  a^ter  not  the 
 KJnd^  as  a  greater  or  lefs  Quantity  oiGold  (for 
 Example)  alters  not  the  Species  ot  the  Gold.  So 
 Vnity  isVnitj^  be  it  more  or  lefs.  And  ther 
 is  3.nVnity  among  all  Nations^  even  though  at 
 War,  the  Vnity  of  Bloody  and  of  Re  a/on  ^  be- 
 ing all  made  of  one  Blood,  and  all  endowed 
 with  the  fame  Reafon,  which  makes  them  all 
 Agree  in  fome  Common  Principles^  and  all  Ap- 
 peal to  Reafon  in  the  Juflice  of  their  Wars,  But 
 this  Vnity  is  not  Perfect  while  they  Bite  and 
 Devour  one  another. 
 
 And  though  the  Vnity  is  Greater,  where 
 Revelation  is  added  to  Reafon,  and  Men  agree 
 in  the  fame  Religton  which  we  call  the  Church-^ 
 yet  t\\\sVnity  is  not  Per  fee},  while  ther  are 
 Difputes,  Jmmoftties,  and  various  Opinions  3,- 
 bout  it.  And  in  the  Church  of  Howe  her 
 felf  ther  are  great  Variety  of  Opinions  among 
 
 thole 
 
(    202    )      ' 
 
 thofc  of  her  Communion^  and  Jniwoftties  there- 
 upon Raifed,  fo  Great  as  gives  her  much 
 Trouble  to  Compofe,  and  fometimes  finds  it 
 paft  her  Power,  and  is  forced  to  Bear  what 
 Jhe  cannot  Remedy. 
 
 L.  What  do  you  mean  then  by  the  Holj 
 Catholick  Church  in  the  Creed  f 
 
 G.  This  Jmr/^  was  but  late  put  into  the 
 Creedy  on  occafion   of  Divifions  which  arofe 
 among  the  Churches^  to  mind  them  that  they 
 were  all   Merr^bers  of  the  fame  Bodj^  of  the 
 one  Catholick  Church.     The  next  Article  Ex- 
 plains this,  and  may  be  called  a  Part  of  it,  viz. 
 The  Communion  of  Saints^  and  thefe  are  only 
 the  Elect  J  who  are   not  vifible  upon  Earthy 
 and  therefore   mull:  be  Referred  to  Heaven, 
 where  only  is  the  true  Communion  of  Saints, 
 without  Mixture   of  the  Reprobate,  who  are 
 not  Members  of  Christ,  and  but  in  Appear- 
 ance of  the  Church,     We  have   no  Unity  of 
 the  S/^/V/V  with  thefe,  and  Confequently  are  "* 
 not  one  Body  with  them :  \_a\  For  what  Fellowfljip 
 hath  Right eoufnefs  with  Vnrighteoujnefs?  And 
 what  Communion  hath  Light   with   Darknefs  f 
 And  what  Concord  hath  ChriH  with  Belial  ? 
 And  what  Vnity  hath  that  Church  where  thefe 
 are  mixed  together?  Therefore  the  Jrchety- 
 pal  and   truly    Catholuk   Church  in   Heaven, 
 is   That  which    is  Chiefly  and  Principally 
 meant  by  the  Holy  Catholick  Church,  and  the 
 Communionof  Saints  in  the  Creed.     And  There 
 only  is  perfeft  Vnitj.  There 
 
 , ,  — A .,-^. • 
 
 fa]  ii.  Cor.  vi.  14. 
 
(    203    ) 
 
 There  is  the  Great  Body  of  the  Churchy  there 
 arc  but  few  at  -a  time  upon  E^rth^  j^nd 
 of  them  we  know  not  which  belong  to  that 
 truely  CMholick  Church  or  not.  And  who  do 
 not,  cannot  be  truly  Catholkks^  though  they 
 bear  that  Name  with*  us.  And  of  them  fo 
 Called,  you  your  felves  will  not  fay  that 
 there  is  Perfeft  Vmty  among  them,  in  511  the 
 Neceffary  and  moft  £f[cntul  Parts  of  it  before 
 Mentioned. 
 
 But  if  that  Article  in  tTie  Creed  had  been 
 meant  in  your  Senle,  it  muft  have  been  the 
 Holy  Rom, in  Cat  ho  lick  Churchy  and  not  left  us 
 to  feek  where  to  find  this  Churchy  the  Lfatti^ 
 hie  Guide,  And  you  your  felves  have  not 
 found  it,  while  you  are  in  quite  Contrary  Opi- 
 nions where  to  find  it.  But  by  leaving  it  in 
 the  Gerferal  and  Indefinitely  under  the  Name 
 of  the  Catholick  Church  only,  it  is  rather  Ex- 
 clufive  of  any  Particular  Church.,  and  Extends 
 to  all  Chr'tftian  Churches^  which  make  up  the  O- 
 tholick  Church  upon  Earth,  in  fuch  an  l^^/V/  as 
 our  Fallen  State  will  bear,  where  Human  Puf- 
 (tons  are  ilot  Subdued,  but  mix  themfelvcs  in 
 bur  Keligiopps  as  well  as  Temford  Concerns. 
 Therefore  by  the  Vnity  of  the  Church  you  can- 
 not mean  a  Perfect  Vniiy ;  no  not  even  with 
 your  Heady  and  in  Do5irines  which  are  Indif- 
 penfible  towards  your  Eternal  Salvation^  as  in 
 the  Depoji^g  DGcfrine^  upon  which  the  Apolile 
 has  Pronounced  DamnAtton\  and  which,  it  not 
 True,  Cardinal  Verron^  as  before  Quoted, 
 gives  up  the  Church  of  Rome^  for    many  Ages 
 
 O  paft 
 
(    204   ) 
 
 paft,  for  the  very  Synagogue  of  Antichrijl.  See 
 ^\io  t\\Q  Morals  oi  ihQjefuits ^  which  though 
 Condemned  by  fome,are  Defended  by  others. 
 This  is  not  Ferfeci  Vnity^  even  in  I^kcejfaries  ; 
 and  the  Bulla  w  C^na  breaks  it  to  pieces,  where 
 \w\\o\tChurches  and  Nations  are  Excommunicated 
 of  thofe  you  fay  are  in  the  Vnitj  of  the  Churchy 
 and  in  his  Communion  who  has  Excommunica- 
 ted them  ! 
 
 But  if  we  will* be  Content  with  no  V?iitj  in 
 the  Church  but  wliat  is  Perfe^i  in  all  things, 
 the  Confequence  muft  be,  that  we  have  no.'L'- 
 nity  at  all.  As  our  Pretence  to  Infallihilitj  is  the 
 greateft  Inftance  of  our  Fallibility.  And  if  we 
 will  have  no  Guide  but  who  is  Infallible^  we . 
 muft  have  none  upon  Earth.  And  fo  the  Church 
 is  renderM  wholly  ufelefs  to  us,  if  we  may  not 
 take  their  Help,  as  InJhuBors   and  •Rational 
 Guides^  or  in  the  Jfojlles  Words,  as  {a')  Hei- 
 fers of  our  Joj'y  without  giving  them  the  Do- 
 minion over  our  Faith.  i 
 And  indeed  the  Security  you  demand  of  an  ; 
 outward     Infallible   Guide,   is   Altering  the 
 Courfe  of  Nature^  or  as  I  called  it,  finding 
 fault  with  the  Creation  ;  for  God  has  made  us  ^ 
 Rational   Creatures,  and  given  us  no  other 
 Guide  but  our  own  Reafon^  with  the  Affiftance 
 of  His  Grace^  to  come  at  the  Knowledge  of 
 Himfelf  and  Confequently  of  all  other  thmgs. 
 And  to  find  fault  with  this,  is  the  Clay  faymg 
 
 to 
 
 in)  2  Cor.  I.  24, 
 
(    205    ) 
 
 to  the  Potter^  Why  hafl  thou  made  me  thus  !  To 
 bid  us  Diveft  our  feh-es  wholly  of  our  Reajon^ 
 or  to  Believe  Implicitly^  which  is  the  fame 
 thing  ;  and  is  not  in  our  Power,  whatever  we 
 may  think,  becaufe  Reafon  is  our  Nature-^ 
 and  that  we  fhould  not  believe  our  Outward 
 Senfes^ismdctd  to  make  us  other  Creatjires  than 
 God  has  Made  us.  And  to  Refufe  the  Affi- 
 ftance  of  a  Church,  becaufe  fhe  is  not  hifalLble^ 
 is  Depriving  our  felves  of  a  Means  which  Gcd 
 has  Appointed  ;  and  is  the  fame  Perverfnefs, 
 as  if  we  fliould  refufe  to  confult  a  Lawyer  or 
 Phyjicra^y  becaufe  it  is  Poflible  they  may  Err  in 
 their  Judgment.  But  thoM  allow  then'  Skill 
 to  be  better  than  mine,  in  their  feveral  Profef- 
 Cons,  yet  we  ftill  keep  to  our  felves  ih  much 
 Ufe  of  our  Reajo/t^  that  if  I  knew  it  was  Foyjofj- 
 the  Phyfician  were  going  to  give  me,  I  would 
 not  take  it :  And  ther  are  fome  things  fo  piairi, 
 that  no  Larvyer  could  Perfuade  me  to.  Much 
 more  ought  we  to  be  careiul  in  our*  Etcr^/al 
 Concerns,  and  not  to  give  our  felves  up  Impli- 
 citly to  any  whatfoever,  that  if  they  fhould 
 Direft  us  againft  the  moft  Exprefs  Commands 
 in  Scripture^  or  the  Diclates  of  Realon  and 
 Common  Morality^  or  bid  us  Deny  all  our  Se'/i- 
 jes^  we  mull:  Acquiefce  without  Examining  ! 
 This  is  Abandoning  both  Senje  and  Reajo/^ 
 which  God  gave  us  cis  3.  Guide^  and  therefore 
 will  Require  it  of  us;  and  this  only  is.  that 
 which  will  render  us  iSelj-Condemned^  and 
 bear  Witnefsagainft  us  at  tlie  Lafl  Day :  For  as 
 I  faid;It  is  noc  in  our  Power  ?  to  ExtinguilhKf^- 
 
 0  2  jon 
 
(    20^   ) 
 
 [on  in  us,  tho'  we  may  Blindfold  it  and  keep 
 it  down  for  a  time,  yet  it  will  Recoil  upon 
 us,  and  Convifl:  us,  wherein  we  have  De- 
 parted from  it.  Without  this  there  could  not 
 be  fuch  a  thing  as  a  Sting  of  Confcience^  for 
 what  is  that  but  a  Check  to  our  Reafon  ?  What 
 elfe  is  Repentance^  or  Returning  from  any  £r- 
 ror^  or  from  any  Evil  we  have  done  ?  You  en- 
 deavour to  Convert  Men  to  your  Church  wholly 
 upon  their  Reafon^hv'jOM  can  have  no  other 
 Topick  whereby  to  lay  hold  of  an  Adverfary  : 
 In  vain  therefore  would  you  perfuade  him  to 
 Truft  to  that  Choice  of  his  Reafon  in  Coming 
 over  to  you,  but  never  to  Truft  any  other 
 Choice  his  Reafon  fllould  make  afterwards,  be- 
 caufe  it  is  very  Fallible  \  I  fay  this  could  not 
 go  down  with  any  Man,  but  it  mufl:  make 
 him  Doubt  whether  his  Reafon  has  Led  him 
 Right  in  the  firft  Choice  too  of  going  to  your 
 Churchy  and  from  the  fame  Argument,  becaufe 
 his  Reafon  is  very  Faltthle,  God  fays  to  us 
 |[^]  Come  now  and  let  us  Reafon  together.  We 
 ask  no  more  of  you.  Nay,  you  cannot  Re* 
 fufe  it  us,  whether  you  will  or  not  \  for  your 
 own  Reafon  will,  as  I  faid,  one  time  or  other 
 Return  upon  you,  and  Convince  you  of  Ob- 
 ftinacy  in  not  hearkening  to  Reafon,  for  with- 
 out this  you  cannot  be  faid  to  have  Afted  ac- 
 cording to  Reafon.  This  renders  me  Inexcu- 
 iable,  whether  I  Jdq  Right  or  Wrong;  for  if 
 my  Reafon  Mideads  me  after  due  Examinati- 
 on. 
 
 [«]  IfdC.i,  i8. 
 
(    207    ) 
 
 o^y  the  Error  is  Hurnxn^  and  •will  be  more 
 eafily  Pardoned,  but  if  I  will  not  He/ir^  I  will 
 not  opeji  my  Ejes^  it  mkes  me  Guilty  though 
 I  were  in  the  Ktght^  becaufe  that  is  by  Chance^ 
 and  not  my  Choice  upon  ReafonMe  Convi5tioi^^ 
 which  I  have  Refufed.  And  Truth  is  never 
 j  Afraid,  for  the  more  it  is  Canvafled  it  Ap- 
 pears the  Brighter.  It  ib  llrangc  to  fee  thofe 
 who  Pretend  to  fuch  an  Affurance  as  is  h/fa/li- 
 hle^  and  yet  feek  to  Avoid  the  Light  ot  Reafon^ 
 as  if  Afraid  of  being  Deteaed-l  And  to  Con- 
 fefs  it  in  the  very  Body  of  their  (a)  Canon  Law, 
 where  they  Excommunicate  .2iny  Laicky  who - 
 Ihall  Publickly  or  Privately  Difpute  concern- 
 ing the  Catholtck^Faith, 
 
 This  Method  will  fecure  to  them  all  that 
 they  have  Caught :  But  if  obferved  by  others 
 as  well  as  by  themfelves,  they  would  never 
 Catch  another.  And  it  is  a  plain  Indication 
 that  who  areagainft  Reafon^  Reafon  is  againft 
 them. 
 
 For  if  Reafon  could  be  heard,  it  would 
 make  it  very  Obvious  to  you,  That  in  all  the 
 particular  Points  before  mentioned,  the  Cer- 
 tainty is  on  our  Side,  and  the  Doubt  f'at  lea  ft) 
 on  yours.  For  Example,  None  make  a  Douk 
 but  that  we  may  lawfully  Pray  to  Gody  and 
 not  before  any  Image  of  Him :  Or  without  the 
 O  3  Worfliip 
 
 (a)  Jnhibemtisqiwqiie  ne  CHicunqns  Liiic<z  perfon^Uccat 
 puhlice  vel pnvat't77i  de  Fide  Catbollca  difputare.  Qjd  vera 
 contra  fecerit^  Excommnr.ieatlonpsluqueo  innodetiir- 
 
 Corp  Jer.  Can.  Sext.  Decretal.  Ub.Qiint.  Tit.  ii.  cap. 
 ii.§i.Paris.  1687. 
 
(    208    ) 
 
 WorQilp  or  Invocation  of  any  Sai^t  joined 
 with  Him  ;  and  lb  ofall  the  Relt.  But  on  your 
 part,  if  what  I  have  faid  make  them  not  ap- 
 pear unlawful  to  your  Lorddiip,  yet  they 
 muft  remain  at  IeaftO(?//^i^/W,  till  fomeftronger 
 Evidence  hQ  produced  for  them  than  has  hi- 
 therto been  given.  There  is  not  a  Prayer  in 
 the  Publick  O^^r^i  of  our  Church  to  which  you 
 may  not  heartily  fay  Amen^  in  full  Faith  and 
 AlTurance:  Which  islmpoffible  to  fay  as  to 
 VurgcLtorj^  Invocation  of  ^^tnts^hz.  And  then 
 fuch  Prajers  muft  be  Swf^L  Rom.  xiv.  23. 
 -  But  you  are  Pinned  down  in  all  thefe  par- 
 ticular Points  by  the  Authority  of  a  fuppofed 
 VniverfdBijhof^  wherein  likcwife  you  place 
 the  V/iitj  of  the  Church.  And  yet  ther  never 
 was  fuch  a  Bijho'p^  or  Univerfal  Mon^rch^ 
 tmlefs  any  Prime  calling  himfelf  fo,  would 
 *inake  him  fuch.  What  is  an  Vmverfd  Mo- 
 narch  who  was  never  owned  by  Half  of  thofe 
 he  calls  his  Subjecis  ?  And  whofe  Authority  is 
 Limtted  and  Re/lrai/ied^  and  his  Excommunica- 
 tions Defpifed,  by  thofe  who  Pretend  to  own 
 him,  and  to  be  Subjeft  to  him  ?  What  is  it  to 
 Fancy  ones  felf  Kjng  of  all  the  Earth  ?  And 
 to  place  the  Vmty  of  the  World  \n  fuch  a  Mo- 
 narch as  never  was  in  the  World  ?  And  to  call 
 thofe  Rebels  from  him,  who  never  were  in 
 Sukje^fion  to  him?  This,  My  Lord,  I  have 
 fhewed  to  be  the  Cafe  of  the  Greateft  Part  of 
 the  Chrifiictfi  Churches^  and  from  the  Begin- 
 ning. And  confeqiiently  this  Vniverfal  Supre- 
 macy is  meeriy  Imaginary.    It  wa$  never  Na- 
 
 ined 
 
(   ^09  ) 
 
 med  by  Chriji,  nor  ever  was  in  Fa^.     And  fo 
 far  is  it  from  being  the  Center  of  Vnity,  that 
 the  Pretence  to  it  has  been  the  GxQ^t  Breach^  ot 
 Vmty  among  Chrifiian  Churches,  and  is  at  this 
 Day  :  For  this  is  it  which  ftops  the  Bilhops  m 
 the  Communion  of  Rome  from  Exercifing  the 
 Freedom  qf  their  own  Judgments,  and  that 
 Authority  which  Chrift  has  given  them  over 
 their  own  Flocks,  and  will  Require  an   Ac- 
 count of  it  from  them  ;  and  which  was  freely 
 Exercifed    by    the  Biihops  in  the  Primitive 
 Church  ;  and  which,  if  Reilored,  would  open 
 the  way  to  that  Catholtck  Communion  fo  greatly 
 Defired,  and  wiierein  the  true  Vnity  of  the 
 Church  does    Confift.     Which  never  can  be 
 Hoped,  while  a  Negative  is  given  to  the  Pope 
 in  all  the  particular  Points  difputed,  and  efpeci- 
 ally  concerning  his  own  Supremacy.  But  ii  theB;- 
 (Ijops  of  his  Communion  would  think  them,- 
 felves  at  Liberty  and  under  Obligation  to  Aft 
 of  themfelves,  as  in  the  Primitive  Church  \  and 
 as  ordained  by  Chrtjt\  the  Points  we  have  Dif- 
 courfed  as  to  Doctrine  and  Worjhtp  feem  to  me 
 fo  very  Plain,  that  ther  could  be  no  Difpute, 
 which  were  the  Safer  Side  to  take  :  At  leaft  that 
 it  would  not  bethought  a  Sin  fo  to  Purge  theic 
 PubUck  Offices  as  that  other  Chnfiinns  might 
 lawfully  join  in  them :  And  let  Ojintons  remain 
 as  Opinions^  not  made  Articles  of  f^i^^-?,and  Con- 
 ditions  oi  Communion.     And  to  this  nothing 
 ftands  in  the  Way  of  the  BifJjops  of  Trance,  ac 
 leail,  but  the  fear  of  that  Excommunication  from 
 the  Pope  which  is  Renewed  againft  them  eve- 
 
 0  4  ^7 
 
(    2«0    ) 
 
 ry  Year,  and  which  they  Pretend  not  to  Re- 
 gard. But  they  are  kept  under  by  the  Shadow 
 of  the  Phantom  of  an  V^iverjd  Supremacy, 
 which  never  was  in  Being  ;  and  if  it  were, 
 w^ould  be  Infupportable  and  Ruin  the  Chufch ; 
 and  which  they  themfelves  have  in  Effeft  al- 
 ready Rejefted,  as  Inconfiitent  with  the-Liber- 
 ties  of  the  Gallican  or  any  other  National 
 Church  ;  and  has  bred  all  the  Difpute  betwixt 
 them  and  the  Church  o{  Rome.  And  can  never 
 be  Healed  in  good  Earneft,  if  the  Pope  be  Judge 
 of  the  Controverfy.  See  then  the  Caufe  of  the 
 Breach  of  CathoUek  Unity. 
 
 And  now,  My  Lord,  forgive  me,  fori  am 
 fenfible  that  ther  is  an  Uneafinefs  at  firft  and 
 a  Prejudice  to  hear  any  thing  Contrary  to  thofe 
 Prwctples  in  which  one  has   been  Educated 
 from  his  Infancy,  and  thinks  mofl:  Certain. 
 But  this  muft  be  overcome  fo  far  as  to  hear 
 Reafof?^  which  will  Con6rm  us  the  more  if  we 
 be  in  the  Truth,  or  otherwife  Convince  us  of 
 our  &;^^;-,  at  leaf!:  make  it  fo  far  Excufable, 
 that  we  have  not  Refufed  the   Reafonable 
 Means  of  Information :  Without  this,  no  Man 
 could  hav^  h^Qm-ChriHian  at  firii:,nor  has  been 
 fince  but  by  Accident,  according  to  the  Place 
 where  he  vir:as  Born,  or  received  his  Education. 
 But  the   Prophet  calls  a  due  Examination  of 
 theie  things  (a^  z,  fljewing  our  feh'es  to  be  Men. 
 And  the  Affiles  gives  it  the  Charadter  of  a 
 
 ■  Nohlenejs 
 
 {a)  Ifai,  xlvi.  8. 
 
(211) 
 
 Nohlenefs  of  Spirit  in  thofe  who  (J?)  Searched  the 
 Scr if  t tires  daily,  whether  thofe  things  were  fo.  And 
 therefore  /"fays  he)  Many  of  them  Believed^  of  the 
 Honour  Me  both  Men  and  Women.  Whilft  thofe 
 Bigotted  who   Stuck  to  Imflicit    Faith  in  the 
 Churchy  it  is  faid,  (r)  Believed  not^  but  were 
 Moved  with  Envy^  and  Stirred  up  Perfecution  a- 
 gainft  thofe  who  Difturbed  them  in  their  Secu^ 
 rity^  Uke  Waking  one  out  of  his  Sleep,  though 
 w^hen  it  is  done,  he  will  Thank  thofe    who 
 have  Raifed  him  from  Darknefs  to  Light^  to 
 Seeing  with  his  own  Eyes,  inftead  of  being  Led 
 by  others  Implicitly  in  the   Dark^   and  Lulled 
 into  Dreams  of  Security  Jfrom  his  Blindmfs^  in 
 which  he  is  Perfuaded  ther  is  lefs  Danger  of 
 Stumblings  than  if  his  £j^^  were  open,  becaufe 
 every  Man's  Sigfjt  is  not  Good,  and  has  De- 
 ceived Many !  Have  I  not  taken  a  Horje  for  a 
 Man  at  a  Diltance  ?  And  does  not  a  Stick  look 
 Crooked  in  the  Water'?  Why  then  (hould  I  trull 
 my  Eyes  any  more?  This  is  all  the  Reafon  ever 
 I  could  hear  for  not  trufting  to  our  Reafon  ? 
 And   what    is   the   Remedy  propofed  <'   it  it 
 were  to  give  us  Rules  whereby  to  Judge  of 
 true  Reafon^  to  Help  it^^nd  to  Trim  this  Lamp 
 which  God  has  Lighted  for  us,  this  would  be 
 Rational,  like  Clear i^ig  our   Eyes  if  they  were 
 Dim :  But  the  Remedy  you  propofe,  is,  to  Shut 
 Reafon  quite  out,  to  make  no  more  Ufe  of  ir,  to 
 Silence,  to  Ext inguijh  \t\  znd  t^kt  Implicit  Faith 
 in  its  Room ;  like  pulling  out  one's  Eyes^    be- 
 caufe  they  are  not  Good,  and  Choofe  to  be  Led 
 
 by 
 
 (^^Att.xvii.  II,  12.  (0  Vcr.  ^. 
 
(    212    ) 
 
 by  the  Hand,  and  never  Examine  our  Way  a- 
 ny  more  ?  But  I  think  the  Jpoflle  recommends 
 Examining  to  us,  and  I  will  Conclude  with  his 
 Advice, 
 
 Prove  all  things  ;  and  hold  fajl  that  which  is 
 Good,  i  Theff.  v.  21. 
 
 Books  Decijive  and  not 
 jinfwered. 
 
 Dr.  Barrow  0?  the  V0e*s  Supremacy ^  and  the 
 Vnity  of  the  Church.     1680. 
 
 Dr.  Cofm  (JmcQ  BiChop  of  Durham)  liis  Scho- 
 lajlical  Htfiory  of  the  Canor^  of  the  Holy  Serifs 
 ture,     1657. 
 
 This  is  concerning  tho  Jf^ocryphal  Books. 
 
 His  Hijlory  cf  Tranffubftantiatiofj  (the  Englijh 
 Tranflation)  1676.  Writ  mtatin.  1657. 
 
 The   Devotions  of  the  Roman  Church   1674. 
 This  is  concerning  the  Invocation  ^oi  Saints^ 
 of  ReUquesy  and  the  Legends. 
 
 The  incurable  Sceptifm  of  the  Church  of  Rome, 
 1688. 
 This  js  concerning  the  Rule  of  Faitk 
 
 FINIS. 
 
C.  ) 
 
 Ex  BuUario  Laertii  Cherubini, 
 Romse  1638. 
 
 TOM.    III.  p.  183. 
 
 ConfihutidPauli  V.65.  TheSixty  thirdCondi- 
 
 tution  of  Paul  V. 
 
 EXcomniunicatio  Sc  r-rnf/E  Excomm^mca- 
 
 Anathematizatio  Jl    tion  and  Afjathe- 
 
 quorumcunq;  Hoereti-  matization  of  all  Here- 
 
 coram,  eorumq;  fau-  ticks     whatfoever^   and 
 
 torum  ac  Schifmatico-  their    favourers^     and 
 
 rumjVelEcclefiafticain  Schijmatkks^or  of  thofe 
 
 Libertatetn     Issdenti-  rvho  violate  the  Ecclejia- 
 
 uni,  aut  quoquo  modo  fikal  Liberty, or  any  ways 
 
 difpofitis  in  hac  Bulla,  infringe  the  Contents  of 
 
 de  more  in  die  C^snae  this  Bull^  which  is  ivont^ 
 
 Domini publicare  foli-  tobe fublifljedon^s/izun- 
 
 ta  contravenientium.  day-Tliurfday. 
 
 Quoad  omnia  quafi  As  for  alrnojl  all  the 
 
 Capitula  hujus  Bul]as  Chapters  of  this    Biill^ 
 
 (ultra  Extra vagan.  5.  (bejides  the  ^d  Extrava- 
 
 PW/II.&Extravagan,  gant  of  PdiuWl.andthe 
 
 ty,Sixtiiy.  in  tit.de  f^^th  Extravagant  of  ^'vs.' 
 
 Psenitentia  &  Remiffi-  tus  I Y.  />  Ithe  Title  of 
 
 o'nibus) 
 
■  (214) 
 
 onibus  habes  fupra  Pemme  and  Remifftons) 
 Condi  tut.  I  Vrhani  V.  you  have  them  before  or- 
 foL  215.  Conftitut.  25.  dained  in  the  firH  Confti- 
 'Julii  11./  482.  Conili-  tution  of  Urban  V.  f. 
 tut.  10.  Fault  111.  /.  21 5./>  the  2^thConfi.of 
 52  2.necnonConftitut.  Julius  II.  f.  482  in  the 
 81.  Gregorii  XIII.  /.  lothConfi.ofVmllll. 
 ^48.  /.  2.  Allorum  au-  f.  522.  and  in  the  SisL 
 tern  Bulks  ejufmodi  Confl.  of GvQgovlXllL 
 Caena  Domini  nuncu-  f.  3 48. lib. 2.0ther Bulls 
 pances  volens  prseter-  iftbisnature^calledBulls 
 mill,  his  duntaxat  con-  in  Caenss  Domini,  I 
 tentus,  ex  quibus  pro  have  purpofelj  omtttedy 
 temporum  conditione  being  content  rvith  thefe ; 
 Romanos  Pontifices  a-  from  which  it  may  appear 
 liquid  immutalTe  cog-  that  the  Foges  have  made 
 nofcatur.  Non  tamen  fome  Variation  in  them^ 
 pofthabui  proximc  in-  according  to  the  Exigency 
 dicandas,  uti  apprime  of  the  Times,  Tet  I  would 
 neceffarias,  &  fuper  not  o?nit  thofe  which fol- 
 hujus  Bullae  capitibus  low^  ds  being  efpecially 
 fpecialiter  editas.  nece^ary^  and  particular- 
 
 Ijpublifbed  upon  thefeve- 
 ral  Chapters  of  this  Bull. 
 Extat  ergo  in  hoc  There  is  extant  there* 
 Opere  fpecialis  edita  for^  in  this  Colle^ion^  a 
 fanftioMVo/^illLcir-  particular  EdiB  of  Ni^ 
 ca  §  primum  hujus  cohsllL about  the  iH 
 Bullaj  ia  ejus  Conft.  12.  Section  of  this  Bull  in  his 
 fup. /b/.  1 4 J.  &:  circa  §  2d  Conjhtution,  Sup. 
 2.  extat  Conft.  5.  Fu  fol.  143.  concerning* 
 II.  /.  2^0  /.  I.  Circa  Se£t.  2.  there  ts  exta:n 
 §  4.  extat  Conft.  7.  Pii  Confi.  5.  of  Pius  II.  f. 
 
(3) 
 
 v./.  137./.  2.  Circa  § 
 7.  extat  Conft.  3.  iV/- 
 coUi  V.  /.  28^.  /.  I. 
 Circa  §  loextatCanon 
 Ca/tijli,  1,  in  c.  23.  cauf. 
 24.  g^.  3.  Circa  §  11. 
 refpeftu  Cardinalium 
 extat  Conft.  16.  Leoms 
 X./.  420./.  I  &  alia 
 93.  P/i  V.  /.  222.  /. 
 2.  Circa  §  12.  extat 
 Conft.  II.  Alexmdri 
 VI./.  352.  Circa  §  14. 
 extat.  Conft.  2.  Mar- 
 tin'tN.f.  239.  &  alia 
 17.  Innocent  It  N\M,  /. 
 343.  ac  altera  30.  L^- 
 c?;?^-  IX.  /.  440  necnon 
 alia  39.  dementis  VIL 
 /.  505.  /.  I.  &  altera 
 19.  Gregorh  XIII.  /. 
 290.  /.  2  Circa  §  15. 
 multi  funt  Canones  in 
 Corpore  Juris,  &  exfat 
 Conft.  1  o.  Martini  V. 
 /.  247.  Circa  §  19. 
 extat  Conft.  T^.Vrhani 
 VI.  /.  222.  Ec  Circa 
 §  20  extat  Conft.  8. 
 "Joannes  XXII.  j\  174. 
 &  alia  J.  dementis  VI. 
 /.  ^12.  alia  13,  Leonts 
 
 290  1.  I.  concerning  § 
 4.  ^^^r^  /V  extant^  Confix 
 7.  (^/  Pius  V.  f.  137, 
 1.  2.  concerning  §  7.  /^ 
 extant ^  Conjl.  1.  of  Ni- 
 colas V.  f.  2S3.  1.  I. 
 concerning  §  10.  /V  fjc- 
 ^/t;?^  /^  Canon  of  Cali- 
 ftus.  />/  c.  23.  Confl. 
 24.  ^//.  3.  Concerning 
 §  II.  />  r^ffT/  o/.r/;e 
 Cardinals  is  extant 
 Conft.  16.  (9/  Leo  X.  fl- 
 420.  1.  I.  and  Conft, 
 93.  ^/Pius  V.  f.  222. 
 1.  2.  Conce?ning  §  12. 
 ^  extant  Conft.  11.  (3^ 
 Alexander  VI.  f.  352. 
 Concerning^  14.  /j  i?jc- 
 tant  Conft.  2.  ^'  Mar- 
 tin V.  f.  2(^1.  and  CcnlL 
 17.  of  Innocent  Vlli. 
 f.  343.  and  Con  si.  30. 
 (^'  Leo  X.  f.  440.  ^/?i 
 C(?^/J2?-.  39.  of  Clement 
 VII.  f.  505.  1.  I.  and 
 Const.  19.^/  Gregory 
 XIII.  £  290. 1.  2.  Con- 
 cerning^ §15'  ^y^  many 
 Canons  in  the  Body  of 
 the  LaWy' and ConFh  to. 
 of  Martin  V.  f.  247. 
 
 X. 
 
(4) 
 
 X.  f.  J 1 4.  &•  altera  11    Concerning  §  19.  is  ex- 
 PaulilV.  f.  595.  tant  Co/pji.  3.  of  Urban 
 
 VI.  f.  222-  Comerni?jg 
 §  2C.  is  extant  ConH^  §. 
 6/ John  XXII.  f.  174. 
 and  Conjl.    j.  ^y'  Cle- 
 ment VI.  f.   212.   and 
 Conjl.  13.  c/  Leo  X.  f. 
 3 1 4.  <;^^^  ConH,  11.  (?/ 
 Paul  IV.  f.  595. 
 Alia  hujufmodi  Ex-       Another  like  Excom-. 
 communicatio   in  die   mu%ication  ujually  fuh- 
 Catenae    Domini    Pro-   li^jed    on    Maun-day 
 mulgari  folica  eft  in  S.    Thurfday,  is  extant  in 
 D.  N.    Vrbani    VIII.    the  62d  ConBitution  of, 
 Conft.    62.  Paftoralis   our  Holj  Lord  Urban 
 infi\  Tom.  4.  VIII.  inf.  Tom.^. 
 
 Vaulm  Epifcopusy  Ser-  Paul  BiQiop,Servant  of 
 1/us  Servorum  Dei^  the  Servants  of  God, 
 ad  perpetuam  rei  me-  in  perpetual  me- 
 moriam.  mory  of  the  thing 
 
 now  Decreed. 
 
 PAftoralis    Romani  ^IT^HEPaHoralvigi' 
 Pontificis  vigilan- .     J.      lance  and  care  of 
 
 tia  &  follicitudo,  cum  the  BijJjcp  ofRomQ^h- 
 
 in   omni    Reipublicai  i?7g  by  the  Duty  of  his 
 
 Chriftiancepace&tran-  Office  continually  employ- 
 
 quillitate-prqcuranda  ed  in  procuring    by   all 
 
 pro  fui  muneris  officio  means  thePeace  and  tran- 
 
 affidue  verfatur,  turn  futility  of  Chripendom 
 
 potiflunum  in  Catho-  /j  more  efpecially  eminent 
 
 IiC3S 
 
(5) 
 
 licaefidei  fine  qua  im-    in  yetainhg  and  prefer- 
 poflibile    eft     placere    vingthe  unity  and  wte-^^ 
 Deo.  imitate  atq;  in-  grity  of  Catholtck  Faith  j 
 tegritate  '    retinenda,   without  which  it  is  im" 
 maximeelucetrNimi-  poffible    to  pleafe  God: 
 vhm  ut  fideles  Chrifti    That  fo  the  faithful  of 
 non  fiat   parvuli    flu-    Chrijl   may  not   he  as 
 ftuantes,neq;  circum-    Children  waverings  nor 
 feranter  omni    vento   he  carried   about    with 
 dbdlrinae   in    nequitia    every  wind  of  Doctrine 
 hominum  ad  circum-    hy  ths  cunning  craft  of 
 ventionem  errCris,  fed    men^  whereby  they  lay  in 
 omnes  occurrant  in  u-    wait  to  deceive ;  but  that 
 nitate  fidei  &  agnitio-   Ml  may  meet  in  the  unity 
 nis  Filii  Dei  in  virum    of  the    Faith^  and  the 
 perfeftum,  neq;  fe  in"  knowledge  of  the  Son  of 
 hujus  vitaj  focietate  &    God  unto  aprfe^i  man  : 
 communione    ladant,    That  in  the  communion 
 aut  inter  fe  alter  alteri    a-ndfociety  of  this  life  they 
 ofFenfionem  pratbeant,    may  no^  injure  nor  offend 
 fed  potius    in  vinculo    one  another  \  hut  rather 
 charitatis     conjunfti,    being  joined  togetherwttb 
 tanquam  unius  corpo-    the  bond  of  Charity^  as 
 ris  membra  lub  Chri-    members  of  onehbdym- 
 fto  capite, ejufq;  in  ter-   der  Christ  the  Head,  and 
 vi'^'iCd.x'ioRomanoVon-    his  Vicar  upon  E:irth  the 
 tifice  Beatiffimi.P^/ri   Bijhop  of    Rome,   St. 
 Succeitorejaquototius   Peter'j-  Succejjor^  from 
 Ecclefia   unitas  dima-    whom  the  unity   of  the 
 nat,  augeanturin  ssdi-    ^vhole  Church  doth  {low^ 
 ficatione,atq;itadivina    may  be  increafed  in  edi^ 
 gratia adjutrice fie prai-  fcatiorfj  and  by  the  af]i- 
 ientis  vita^quiere  gau-    //.t/^r?   of   the  Divine 
 
 deanr, 
 
(  2i8  ) 
 
 .  deant,  utfutura  quo-  Grace  may  fo  enjcyy  the 
 
 que   beatitudine  per-  tranquility  of  this  frefent 
 
 IVuantur.  Obquasfane  Hfe^  that  they  may  alfo 
 
 caufas  Romam  Pontifi-  attain  eternal  hafpinefs, 
 
 ces  praedeceffores  no-  For  which  Reafons  the 
 
 ftri  hodierna  die,  quae  Bifhops  of  Rome,  our 
 
 anniverfaria    Domini-  Predeceffors^  upon    this 
 
 QX  Coenae  commemo-  daywhich  is  dedicated  to 
 
 ratione  folennis  eft, fpi-  the  Aniverfary commemo- 
 
 ritualem  Ecclefiafticae  ration  of  our  Lord^s  Sup- 
 
 difciplinse  gladium,  et  per^  have  been  wont  fvl- 
 
 falutaria  juftitiae  arma  lemnly  to   exercife   the 
 
 per  minifterium  fum-  Spiritual  Sword  of  Ec- 
 
 mi  Apoftolatus  ad  Dei  clefiafttcal  Difcipline  and 
 
 gloriam  et  animarum  wholfomeWeapoP7scfJu^ 
 
 falutem  folenniter  ex-  flice  by  the  Miniftry  of 
 
 ercere    confueverunt.  the  Supreme   Jpoflolate 
 
 Nos  igitur,  quibus  ni-  to  the  glory  of  God  and 
 
 hiloptabiliuseft,quam  falv  at  ion  of  Souls.     We 
 
 fidei  inviolatam  inte-  therefore,    defiring    no- 
 
 gritatem,      publicam  thing  more  than  by  the 
 
 Facem    et    Juftitiam,  guidance  of  God  to  pre- 
 
 Deoautore,  tueri,  ve-  ferve  inviolable  the  wte-* 
 
 tuftum  et     folennem  grity  of  Faith^  publtck 
 
 hunc  morem  fequen-  Peace  and  ^ujlice  ^foU 
 
 tes.  /owing  this  ancient  and 
 
 folemn  CuHom, 
 
 §    I.    Excommuni-  §.  iJVeexcommuni- 
 
 camuset  anathemati-  cate  andanathematiz^e  in 
 
 zamus  ex   parte    Dei  thenameofGodJlmigh- 
 
 Omnipotentis,Patris&:  ty^  Father ^  Son  and  Holy 
 
 Filii  et  SpiritusSanfii,  Gholl^  and  by  the  autho^ 
 
 audoritate       quoque  rity  of  the  Bleffed  Jpo- 
 
 Beatorum 
 
(7) 
 
 Beatorum  Apoftolo 
 rum  Petri  et  Pauli^  ac 
 noftra,  quofcunq;  Huf- 
 fitas,  Vuichlephiftas, 
 Luterannos,  Zuinglia- 
 nos,  Calviniftas,  Ugo- 
 nottos,  Anabaptiftas, 
 Trinitarios,  et  a  Chri- 
 ftiana  fide  Apoftatas, 
 ac  omnes  et  fingulos 
 alias  Haereticos,  quo- 
 cunque  nomine  cenfe- 
 antur,  et  cujufcunque 
 fectoe  exiftanc ;  ac  eis 
 credentes,  eorumque 
 receptatores ,  fautor  es, 
 et  general  iter  quoilibet 
 illorum  defenfores;  ac 
 eorundem  libros  haire- 
 fin  continentes,  vel  de 
 Religione  trafliantes  fi- 
 ne auftoritate  noftra 
 et  Se^is  Apoftolicai  fci- 
 enter  legentes  aut  re- 
 tinentes,  imprimentes, 
 feu  quomodolibet  de^ 
 fendentes,  ex  quavis 
 caufa  publice  vel  occul- 
 te,  quovis  ingenio  vel 
 colore ;  necnon  Schif- 
 maticos,  et  eos  qui  fe 
 a     noftra     et    Romani 
 
 Hies  Peter  and  Paul, 
 arid  hy  our  own,  all  Huf- 
 foesj  Weclefhifts^  Luthe'- 
 rans^  Z^nngHans^  CaU 
 vimfts^  Hugonots^  A-* 
 nabapti(ls^  Trimtarians^ 
 and  Apofliites  from  the 
 Chrifiian  faith^  and  all 
 other  Uereticks  hy  what- 
 Joever  name  they  are 
 called^  and  of  whatfoever 
 Seff  they  be:  Js  aljb 
 their  adherents^  Reco- 
 vers ^  Favourers^  and  ge,- 
 neraily  any  Defenders  of 
 them  ;  together  with  all 
 who  without  oar  Autho- 
 rity^ or  that  of  the  Afo- 
 ft  0  lick  See^  knowingly 
 re  ad  J  kte^^  frint^  or  any 
 rp ays  for  any  caufe  whatjo- 
 ever  fublickly  or  privately 
 on  any  pretext  or  colour^ 
 defend  their  Books  con- 
 taining Herefie^  or  trea- 
 ting of  Religio//},  a^s  alfo 
 Schifmaticks^  and  thofe 
 who  withdraw  themfelves^ 
 or  recede  objiinately  from 
 the  obedience  of  us^  or 
 the  Btjhop  of  Rome  for 
 the  time  betn:K 
 
 Pontinces 
 
(  8  ) 
 
 Pontificis  pro  tempore 
 exiftentis  obedientia 
 pertinacitur  fabtra- 
 hunt  vel  recedunt. 
 
 §  2.Iteni,Excommu-  §  2.  Further^  We 
 nicamus  &  anathema-  excommunicate  and  ana-- 
 tizamus  omncs  & fingu-  thematize  aUandJinguUr, 
 los,  cujufcunq;  flatus,  of  tvhaffoever  Jiation^ 
 gradus,  feu  conditionis  degree  or  condition  they 
 fuerint  Univerfitates  be ;  and  interdi^  all 
 Collegia  &  Capitula,  Vniverjities ,  Colleges 
 quocunque  nomine  and  Chapters^  by  whatjo- 
 nuncupentur,  interdi-  ever  name  they  are  called:, 
 cimus,  ab  ordinationi-  who  appeal  from  the  Or-- 
 bus  feu  mandatis  no«  ders  or  Decrees  of  Vsy 
 dns^cRomanorum  Pon-  or  the  Popes  of  Rome 
 tificum  pro  tempore  for  the  time  being  to  a 
 exiftentium  ad  Uni-  future  General  Council ; 
 verfale  futurum  Con-  and  thofe  by  whofe  aid  and 
 ciliumappellantes^nec-  favour  the  Appeal  was 
 non  eos  quorum  au-  made, 
 xilio  vel  favore  appel- 
 latum  fuerit. 
 
 §  3.  Item,  Excom-  §  5.  Further^  We 
 municamus  &  anathe-  excommunicate  and  ana^ 
 matizamus  omnes  Pi-  thematize.  all  Pirates ^ 
 ratas ,  Curfarios  ac  Corfatrs  and  Robbers  by 
 Latrunculos  Mariti-  Sea^  roving  about  our 
 mos,  difcur rentes  Mare  Sea  chief)  from  Mount 
 noftrum,  prsecipue  a  Argentiere  to  Terraci- 
 Monte  Argent ario  uf-  rv2.y  and  all  their  Abetters^ 
 que  ad  Terracinam^  ac-  Receivers  and  Defen- 
 omnes  eorum  fautores,   ders, 
 
 receptatores 
 
(9 
 
 &  defen- 
 
 receptatores 
 fores. 
 
 §  4.  Item  Excom- 
 municamus  &  anathe- 
 matizamus  omnes  & 
 fingulos,  qui  Chriftia- 
 norum  quorumcunq; 
 navibus  tempeftate,feu 
 in  tranfverfum  (ut  dici 
 
 §  4.  Further^  We 
 excommunicdte  and  aha* 
 thematize  all  andfi/Jgular^ 
 who  when  the  Sh/ps  of  any 
 Chriflians  are  either  dri- 
 ven out  of  the  way  by 
 Tempejiy    or     any     ways 
 
 folet)  jaftatis,  vel  quo-  fujfer  fhipwrack,    convey 
 
 quo  modo  naufragium  away  any  Goods  of  what 
 
 paflis,  feu  in  ipfis  navi-  kind  foever^  either  in  the 
 
 bus,  five  ex  eifdem  eje-  Shife  themfelves^or  cafl 
 
 fta  in  mare,  vel  in  litco*  out  of  the  Ship  into  the 
 
 re  inventa,  cujufcunq;  Sea^   or  found  on    the^ 
 
 generis  bona,    tam  in  Shore,   as    well  in    our 
 
 i[ioiiviS,Tyrrheni  ScJdri-  Tyrrhenian  and  Adri- 
 
 atici^   quam  in  caeteris  atick   Seas,    as    in  any 
 
 cuJ4afque  Maris 
 nibus  &:  littoribus,  fur- 
 
 regio- 
 
 other  Divijions  of  Shores 
 of  all   Seas    whatfoever; 
 
 ripuermt;    ita    ut  nee  /i  that  they  fhall   not  he 
 ob  quodcunque  Privi-    eMufed  by  any  Privilege^ 
 
 legium  ,  Confuetudi- 
 nem,  aut  longiflimi 
 etiam  immemorabilis 
 temporis  poffeffionem, 
 feu  alium  quemcunque 
 praetextum  exculari 
 poffint. 
 
 §  5.  Item,  Excom- 
 municanius  &:  anathe- 
 matizamu?  omnes  qui 
 in  terris  fuis  nova  ?e- 
 
 Cujiomy  or  pojfef/ion  of 
 time  irnmemortai  or  any 
 other  pretext  whatfoever. 
 
 §   5.  Further y  We  ex- 
 communicate and  anathe- 
 matize all  who  impofe  or 
 augment  any  new  Tolls  or 
 2'  Sagia 
 
(lo) 
 
 dagia  feu  Gabellas,  Gabells  in  their  DomU 
 prseterquam  in  cafibus  nions^  except  in  cajes 
 fibia  jure,feuexfpeciali  permitted  to  them  by  Law^ 
 ledis  Apoftolicae  licen-  or  by  effecid  leave  of  the 
 tia  permiffis,  imponunt  JfoJloUck  See ;  or,  who 
 vel  augent,  feu  imponi  exact  fuch  Taxes  forbid" 
 vel  augeri  prohibita  ex-  den  to  be  impofed  or  aug* 
 igunt.  mented, 
 
 §  6.  Item,  Excom-  §  6.  Further^  We 
 municamus  &  anathe-  excommunicate  and  ana^ 
 matizamus  omnes  fal-  themati%e  all  Forgers  of 
 farios  literarum  Apo-  JpoHolick  Letters^  even 
 ftolicarum,  etiam  in  in  form  of  a  Briefs  and 
 forma  Brevis,  ac  Sup-  of  Supplications  refpe- 
 plicationum,  Gratiam  tting  Indalgence  or  Ju^ 
 vel  Juftitiam  concer-  fiice^  fig^^^  h  ^^^  ^^?^ 
 nentium,  per  Romanum  of  Rome,  or  by  the  Vice^ 
 Pontificem,  vel  S.  R.  chancellors  of  the  Holy 
 £.  Vicecancellarios  feu  See  of  V^omt^  or  by  their 
 gerentes  vices  eorum,  Deputies ^  or  by  the  com- 
 aut  de  mandate  ejuf-  mand  of  the  faid  Pope ; 
 dem  Pontificis  fignat^-  as  alfo  thofe  who  falfly 
 rum,  necnon  falfo  pub-  publijh  the  Apojtoltck 
 licantes  literas  Apofto-  Letters^  even  in  form  of 
 licas,  etiam  in  forma  a  Brief y  and  thofe  who 
 Brevis,  8c  etiam  falfo  faljlf  fgn  fuch  Supplica- 
 fignantes  Supplicatio-  tions  in  the  name  of  the 
 nes  hujufmodi  fub  no-  Pope  of  Rome,  or  the 
 mine  Rornam  Pontificis  Vtce-chanceHor^  or  their 
 feu  Vicecancellarii,  aut  Deputies. 
 gerentium  vices  prse- 
 diclorum. 
 
( I 
 
 §  7.  Item  Excom- 
 municamus  &c  anathe- 
 matizanius  omncs  illos, 
 <fjui  ad  Saracems^  Tarcas^ 
 &  alios  Chriftiani  no- 
 minis  hoftes,  &  inimi- 
 cos,  vel  Hssreticos  per 
 noftras  vel  hujus  San- 
 flae  Sedis  fententias 
 expreffe  vel  nominatim 
 declaratos  deferunt  feu 
 tranfmittunt  Equos, 
 Arma,  Ferrum,  filum 
 Ferri,  Stannum,  Cha- 
 lybem,  omniaque  Me- 
 tal! orum  genera  atque 
 Bellica  ^  Inftrumenta, 
 Lignamina,  Canapem, 
 Funes,  tarn  ex  ipfo 
 Canape  quam  alia  qua- 
 cunque  materia,  & 
 ipfam  materiam,  alia- 
 que  hujufmodi,  quibus 
 Chriftianos  &  Catholi- 
 cos  impugnant ;  nee  non 
 illos  qui  per  fe  vel  per 
 alios  de  rebus  ftatum 
 Chriftianae  Reipublicss 
 concernentibus,  in  Chri- 
 jlianorum  perniciem  & 
 damnum  ipfos  Turc^s 
 &  Chriltianas  Religio- 
 nis    inimicos,     nscnon 
 
 I  ) 
 
 §     7.    Further^     We 
 ^xcommunicite  .and  ana^ 
 themAtize  all  thoje^    who 
 cdrry  '  or     tranfmit      to 
 the    Saracens,      Turks, 
 and  other    Emmies    und 
 Foes    of    the    Chriftt^n 
 Religion  J  or  to  thofe  who 
 dre  exfreJJj  and  bj  name 
 declared  Hereticks  by  the 
 Sentence  of  tis^  or  of  this 
 Holy  See^   Horfes,  Jrms, 
 Iron,  Wire  of  Iron,  Tin^ 
 Steely  and  all  kind  of  Me^ 
 tats,  and  Wmlike  Insiru^ 
 nunts^    Timber^     Hemp^ 
 Ropes   made  as    well   of 
 Hefnf  as  of  any -other  mat^ 
 ter^  Sr  that  matter  whatfo' 
 ever  it  be^  And  other  thirgs 
 of  this  nature^  nhich  they 
 make  ufe  of  to  the  preju- 
 dice  of  Chrijl'ians  ancdl^-- 
 tholicks :  As  alfo  thofe  n4m 
 by  them  fives    or    others 
 give  intelligence  of  mat- 
 ters relating  to  the  State 
 of   Chriflendom    to     the 
 Turks  and    Enemies   of 
 the  ChriJIian  Religion  to 
 the  hurt  and  frejudJce  of 
 Chrisiians,  or   to  Here-- 
 ticks  to  the  Prejudice  of 
 P  3  Hssreticosj 
 
Haereticos,  in  damnum 
 Catholica;  Religionij, 
 cerriores  faciunt,  illif- 
 que  ad  id  auxilium, 
 confilium,  vel  favorem 
 quomodo  iibet  prae- 
 ftant.  Non  obftantibus 
 quibufcunq;  Privilegi- 
 is,  quibufvis  Perfonis, 
 Principibus,  Rebufpu- 
 blicis  per  nos  &  Se- 
 dem  prasdiQam  hafte.- 
 nusconceffis,  de  hujuf- 
 modi  prohibitione  ex- 
 preflam  mentionem  non 
 tacientibus. 
 
 §.  8.  Item,  ExGom- 
 municamus  &  anathe- 
 matizamus  omnes  im- 
 pedientes  feu  invaden- 
 tes  eos,  qui  viftualiafeu 
 alia  ad  ufum  Romarta 
 Cunuj  necelTaria  ad- 
 ducunr,  ac  etiam  eos 
 qui  ne  ad  Romanum 
 Curiam  adducantur 
 vel  afterantur  prohi- 
 bent,  impediunt  feu 
 perturbanr,  feu  haiC 
 iacientes  dcfendunt  per 
 fe  vel  per  alios,  cujuf- 
 cunque  fuerint  ordmis, 
 prssminentip    condido' 
 
 C    12) 
 
 the  Catholick  Relfgio;ty 
 or  who  my  ways  afford  to 
 them  cou/^fely  ajJiHance 
 or  favour ;  notwithjlam- 
 ding  arty  Privileges  hl^ 
 therto  granted  hy  Vs  and 
 the  aforefaid  See  to  any 
 Perfons^  Princes  or  Com-- 
 mon-wealths ;  wherein  ex- 
 prefs  mention  is  not  made 
 of  this  prohibition. 
 
 §.  8.  further^  We 
 excommunicate  and  ana-- 
 thematize  all  hinderim  or 
 invading  thoje^  who  bring 
 ProvifwnSj  or  any  other 
 things  necejfary^  for  the 
 ufe  of  the  Court  (?/Rome; 
 as  alfo  thofe  who  forbid^ 
 hinder  or  obHru^i  the 
 bringing  or  conducimg  of 
 them  to  the  Court  of 
 Rome;  or  who  abet  the 
 doers  of  thefe  things  either 
 by  themfelvss^  or  by  o- 
 thers  ;  -of  whatfoever 
 order  fre-eminence^  con- 
 dition or  equality  they  be^ 
 nis 
 
(i3) 
 
 nis  &:    flatus,    etiamfi  eveft  dthough     they   he 
 
 Pontificali  feu    Regali  B/fhops     or    KJfJgSy    or 
 
 aut  alia  quavis  Ecclefi-  invefled  with    any  other 
 
 aftica  velmundanaprai-  Ecclefiajllcd    or  Secular 
 
 fulgeant  dignitate.  Dignity. 
 
 §.  9.   Item  Excom-  §     9.     Farther^    We 
 
 municamus  et  anathe-  excommunicate  and  ana- 
 
 matlzamus  omnes  illos,  thematize  all  thofe^  who 
 
 qui  ad  fedem  Apoftoli-  ktll^  maim^  fpoilj    appre* 
 
 cam  venientes,   &  re-  hend  or  detain  by  them^ 
 
 cedentesab  eadem,  fua  felves^or  by  other Sy  thofe 
 
 vel  aliorum  opera    in-  who  come  to  the  Jpofiolick 
 
 terficiunt,     mutilant  ,  See^  or  return  from  it  \ 
 
 fpoliant,  capiunt,     de-  as  alfo  all  thofe  who  having 
 
 tinent  ;necnonillosom-  no  ordinary  jurifdiciion^ 
 
 %nes  qui  jurifdidionem  nor  any  deligated  by  Vs 
 
 ordinariam     vel   dele-  or    our    Judges^    rajhly 
 
 gatam  a  nobis  vel  no-  challenging  it  to    them- 
 
 Itris  Judicibus  non  ha-  felves^prefumeto  commit 
 
 bentes  ,  illam  fibi    te-  any  like   Actions  againH 
 
 mere  vendicantes  fimi-  thofe  who  refide  m    the 
 
 lia  contra  mor^ntcs  in  Court  of  Rome, 
 eadem    Curia    audent 
 perpetrare. 
 
 §.  10.  Item  Excom-  §,  10.    Further ^    We 
 
 municamus  8c  anathe-  excommunicate  and  ana- 
 
 matizamus   omnes  in-  thematize  all    who  kill^ 
 
 terficientcs ,     mutilan-  rnaim^     wound^    detain^ 
 
 tes,   vulnerantes,  deti'-  apprehend^    or   rob  Tra- 
 
 nentes,    capientes   feu  sellers    to    Rome ;     or 
 
 depraidantes    Romipe-  Pilgrims  for  the  fake  of 
 
 tas 
 
 P4 
 
(  14  ) 
 
 tas    feu    Perlgrinos    ad  Devotion   or  Pilgrimage 
 
 Urbem  caufa  Devotionis  going  to  that  City,  flay- 
 
 accedences,    et     in     ea  ing  in  it^   or  returning 
 
 morantes,  vel   ab    ipfa  from  it\    and  thofe  who 
 
 recedentes,    et    in    his  give  aid^    counfel  or  fa- 
 
 dantes  auxilium,  coafi-  vour  in  thefe  cafes. 
 liuoi,  velfavoren]. 
 
 §  1 1., Item,  Excom-  §     ii.    Further^  IVe 
 
 municamus   et   anathe-  excommunicate  and  ana- 
 
 matizamus    omnes     in-  thematize   all    who  Jlay^ 
 
 terficientes,     vulneran-  tvoundj      maim^    fir  ike  ^ 
 
 tes,     mutilantes,      per-  apprehend^  imprifon^    de- 
 
 cutientes  ,       capientes  ,  tain^  or  in  hofiile  manner 
 
 carcerantes,   detinentes,  purfue   the   Cardinals  of 
 
 vel  hoftiliter   infequen-  the    Holy     Church     of 
 
 tes    S.    R.    E.    Cardi-  Rome,   and  Patriarchs^ 
 
 nales,    ac    Patriarcbas,  Archhtfhops^        BijhopSj 
 
 Archiepifcopos,  Epifco-  Legats^    or    Nuncios  of 
 
 pos,    Sedifq;    Apoitoli-  the    Jpojlolick    See ;    or 
 
 032  Legates  vel  nuncios,  thof  who  drive  them  out 
 
 aut  eos  a  fuis  Diaecefi-  of  their  Territories^  Di- 
 
 bus,  Territoriis,  Terris,  oceffes^  Lands  or  Domi- 
 
 feu  Dominiis  ejicientes,  nions  ;    V    tbofe    who 
 
 necnon    ea    mandantes  command  or    allow  thefe 
 
 vel    rata  habentes,   feu  things  to  he  done ^  or  give 
 
 praeftantes   in  eis  auxi-  aid^counfel  and  favour  to 
 
 lium,  confilium,  vel  fa-  them. 
 vorem. 
 
 §  12.  Item,  Excom-  §     12.    Further^  We 
 
 municamus  et    anathe-  excommunicate  and  ana^, 
 
 matizamus  omnes  illos,  themattze  all  thofe,  who 
 
 qui  per  fe  vel  per  alios,  by  themjehes  or  by  others 
 
 perfonas 
 
(is) 
 
 perfonas  Ecclefiaftlcas 
 quafcunque,  vel  fecu- 
 lares  ad  Rommam  Curi- 
 am fuper  eorum  caufis 
 et  negotiis  recunentes, 
 ac  ilia  in  eadem-  Curia 
 profequentes  aut  pro* 
 curantes  negotiorumque 
 geftores,  advocates, 
 procuratores  et  agentes, 
 feu  etiam  Auditores 
 vel  Judices  fuper  diftis 
 caufis  vel  negotiis  de- 
 putatos,  occafione  cau- 
 farum  vel  negotiorum 
 hujufmodi  occidunt  feu 
 quoquo  modo  percuti- 
 unt,  bonis  fpoliant ;  feu 
 qui  per  fe  vel  per  alios, 
 direflie  vel  indirefte 
 delifta  hujufmodi  com- 
 mittere  exequivel  pro- 
 curare,  aut  in  eifdem 
 auxilium,  confilium  vel 
 favorem  prajftare  non 
 verentur,  ^cujufcunque 
 praeen^inentiae  et  digni- 
 tatis fuerint. 
 
 §  I  J.  Item  Excom- 
 municamus  et  anathe- 
 matizamus  omnes  tarn 
 Ecclefiafticos  quam  Se- 
 culares,       cujufcunque 
 
 Jlay  or  my  ways  ftrike 
 or  defpoil  any  Ecclefiajli- 
 cal  or  Secular  Ferjom 
 havwg  recourje  to  the 
 Court  of  KomQ  for  their 
 Caufes  and  Jjfairsy  and 
 frofecutifJg  and  managing 
 thevn  in  the  f aid  Court ^  or 
 even  the  Auditors  or  Judg  - 
 es  deputed  for  the  hearing 
 and  managing  of  the  faid 
 Caufes  and  Affairs^  upon 
 occafion  of  theje  Cau/es  and 
 Jffairs;  as  alfo  thoje  who 
 by  t he mf elves  or  by  others 
 direcily  or  indire^ly  pre- 
 fume  to  aS  or  procure 
 the  faid  Crimes^  or  to 
 ^ive  aidy  cou^ijel  or  fa- 
 vour to  th^m^  of  what" 
 foever  preheminence  or 
 dignity  they  be. 
 
 §  I  J.  further  We 
 excommunicate  and  ana- 
 thematize all  thofe  as  well 
 Ecclefiajiicks  as  Secu- 
 larsy  oj  whatfoever  dig- 
 dignitatis, 
 
dignitatis,  qui  praetex-  nity   they  he^  who  unier 
 
 entes     frivolam   quan-  fretence  of  a  certam  fri- 
 
 dam    appellationem  a  ^uolotis   appeal  from  the 
 
 gravamine    vel  futura  injuHice  or  future  execu- 
 
 executione      literarum  tion    of    the    Jpofiolick 
 
 Apoftolicarum  etiam  in  Letters^ even  in  form  of 
 
 forma  Brevis,  tam  gra-  a    Brieve^   refpe^iing  as 
 
 tiam    quam    juftitiam  well  indulgence  a^  juflicey 
 
 concernentium  ,     nee-  as  alfo  from  the  injuflice^ 
 non  citationum,    inhi- 
 bitionum,  fequeftratio 
 
 and  future  execution  of 
 Citations  ,     Inhibitions , 
 Sequeflrations,     Monito- 
 proceffuum,     execute-   ries^  Proceffes^  Executo- 
 rialium  ,     &     aliorum   rials  and  other   Degrees, 
 Decretorum,   a   Nobis   iffuing  out^  or  which /ball 
 
 num,    monitonorum , 
 
 &  Sede  prijedida  feu 
 Legatis,  Nunciis,  Prae- 
 Cdentibus,  Palatii  no- 
 ftri  &  Cameras  Apofto- 
 
 at  any  time  ijjue  out  from 
 Vs  and  the  aforefaid  See, 
 or  our  Legates,  Nuncios, 
 or    PreftdentSy   from  the 
 
 licae  Auditoribus,  Com-  Auditors  of  our  Palace 
 miffariis,  aliifque  Ju-  and  Jpofiolick  Chamber^ 
 dicibus  &  delegatis  fom  our  Commijjaries, 
 Apoftolicis  emanato*  and  other  Jpofiolick 
 rum,  &  quae  pro  tem-  Judges  and  Delegates : 
 pore  emaaaverint,  aut  as  alfo  thofe,  who  any 
 alias  ad  Curias  Saecu-  other  ways  have  recourfe 
 lares  &  Laicam  pote-  to  Secular  Courts  and  the 
 ftatem  recurrent,  &  ab  hay  Power  \  and  who 
 ea  inftante  etiam  Fifci  caufe  fuch  Jppeals  to  be 
 Procuratore  &  Advo-  admitted  b)  the  Secular 
 caco,  appellationes  hu-  Courts,  even  although 
 jufmodi  admitti,  ac  the  Procurator  and  Ad- 
 vocate of  the  Exchequer 
 hibitiones, 
 
 iices 
 
 Giiationes ,    m- 
 
(i7) 
 
 hibitiones,  fequeftra  ,  fljould  require  it  \  or  rvh0 
 prae-  caufe  the  aforefaid  Let- 
 ter Sy  Citatwmy  Inhibiti-- 
 onSy  SequeJlratio^Sy  Mo- 
 nitories j  &c.  to  be  feiz,ed 
 or  retained  ;  or  thofe 
 who  hinder  or  forbid  the 
 jaid  Letters  to  be  fut  in 
 execution^  either  fimplj 
 or    rvithout    their 
 
 monitoria,  &  alia 
 
 di£i:a,    capi  &  retincri 
 
 faciunt.      Quive      ilia 
 
 fimplicitur,  vel  fine  eo- 
 
 rum  beneplacito  &  con- 
 
 fenfu  vel   examine  ex- 
 
 ecutione,    demandari , 
 
 aut  ne  Tabelliones  & 
 
 Notarii  fuper  hujufmo- 
 
 di  literarum  &  procef-    «?/"//,  confent  or  exAmina- 
 
 fuilim    executione,    in- 
 
 ftrumenta  vel  afta  con- 
 
 tton\  or  rvho  hinder  or 
 
 ficere,  aut  confefta 
 parti  cujus  rntereft, 
 tradere  debeant,  impe- 
 diuQt  vel  prohibent,  ac 
 
 forbid  Scriveners  or  No- 
 taries from  making  or 
 delivertno  when  made  to 
 
 o 
 
 the  Parties  concerned  any 
 Insiruments  or  Acis  con- 
 
 etiam  partes  feu  eorum  cerning  the  Execution  of 
 agente.,  confanguine-  thefe  Letters  and  Procef 
 OS,   affines,  familiares,  Jes\   or    who   affrehendy 
 
 notaries,  executores  & 
 fub-executores  litera- 
 rum, citationum,  mo- 
 nitoriorum,  &  aliorum 
 prssdiftorum  capiunt, 
 percutiunt,   vulnerant. 
 
 Hrikey  tvoundy  impr/fony 
 detain  \  'drive  out  of  Ci- 
 tieSy  Places  and  Kjng- 
 domsy  defpoil  of  thtir 
 Goodsy  terrif)y  vex^  and 
 threaten   either  by  them- 
 
 carcerant,  detinent,  ex "  felvesy  or  by  othersy  pub^ 
 Civitatibus,    Locis,  k    lickly   or  privately,    the 
 
 Regnis  ejiciunt,  bonis 
 fpoliant,  perterrefaci- 
 unt ,  concutiunt  & 
 comminantur  per  fe 
 y&l  per  alium  feu  alios, 
 
 Parties  or  their  Agents^ 
 KJndred    on   both  fides 
 their  Friendsy  Notaries 
 the    Executors    or    Sub,^ 
 the    faij, 
 publico 
 
 executors 
 
 "f 
 
( I 
 
 publice  vel  occulte  ; 
 quive  alias  quibufcun- 
 que  perfonis  in  genere 
 vel  in  fpecie,  ne  pro 
 quibufvis  eorum  nego- 
 tiis  profequendis  Teu 
 gratiis  vel  literis  im- 
 pecrandis  ad  RomAnam 
 Curiam  accedant,  aut 
 recurfum  habeant,  feu 
 gratias  ipfas  vel  literas 
 a  dicla  Sede  impetrent 
 feu  impetratis  utantur, 
 direfte  vel  indirefle 
 prohibere,  ftatuere  feu 
 m'andare,  vel  eas  apud 
 fe  aut  nocarios  feu  Ta- 
 belliones,  vel  alias  quo- 
 rnodolibet  retinere  prse- 
 fumunt. 
 
 §  14.  Item  excom- 
 ir.iinicamus  h  anathe- 
 inatizamus  omnes  & 
 fingulos,  qui  per  fe  vel 
 alios  auftoritate  pro-, 
 pria  ac  de  fafto,  qua- 
 rumcunq;  exemptio- 
 num  vel  aliarum  gra- 
 tiarum  &:  literarum 
 A poftolicarum  prastex- 
 tu,  beneficiales,    &   di- 
 
 cimarum,      ac      alias  and  Tithes 
 
 8) 
 
 Letters^  Citations^  Mo^ 
 nitoriesy  Sec.  or  who  any 
 other  way  frefume  dire^ly 
 or  indirectly  to  forbid^  or-- 
 dain  and  command^  any 
 Perfons  in  general  or  in 
 f  articular  J  to  betake  them- 
 felveSy  or  have  recourfe  to 
 the  See  of  Rome  to  profe- 
 cute  their  Jffairs  of  any 
 kind^  or  to  obtain  Indul- 
 gences or  Letters,  or  who 
 forbid  them  to  obtain  the 
 faid  Indulgences  fir  to  make 
 ufe  of  them  when  obtained 
 of  the  faid  See ;  or  whopre^ 
 fums  to  retain  the  fjiid  In- 
 dulgences  in  their  own 
 hands  y  or  in  the  hands  of  a 
 Notary  or  a  Scrivener  or 
 any  other  way, 
 
 ^  14.  'Further J  We 
 Excommunicate  and  A* 
 nathematiz>e  allandftngu- 
 lar^  who  by  themfelves 
 or  by  others^  by  their  own 
 Authority  and  de  fafto, 
 under  pretence  of  any 
 exemptions^  or  any  other 
 Apo(tolick  Indulgences 
 and  Letters^  take  away 
 the  cognizance  of  Benefices 
 and  other 
 caufas 
 
caufas      fplrituales     ac  Jpiritml  Cau]es^   or  an-^ 
 
 fpiritualibus      annexas,  nexei  to  fpirttuals  from 
 
 ab       Auditoribus       &c  our    Auditors  and  Com' 
 
 Commiffariis      noftris,  miffaries^  md  otbsr  Ec- 
 
 aliifq;     Judicibiis     Ec-  cleft^fiicd  Judges ;     and 
 
 clefiafticis  avocant ;    il-  hinder  the  proceeding  and 
 
 larumve  curfum  &  au-  audience  of  them^  and  the 
 
 dientiam;   ac  perfonas,  Perfons^  Chapter s^  -Con- 
 
 capitula,        Conventus,  ventSy    Colleges^    defring 
 
 Collegia,    caufas    ipfas  to     projecute    the    faid 
 
 profequi    volentes    im-  Caufes-,  or   who  intrude 
 
 pediunt    ac    fe  de   ilia-  themfehes  as  'judges    in 
 
 rum      cognitionc     tan-  the  Cognizance  of  them\ 
 
 quam    Judices  interpo-  or     who    by    order ^  .  or 
 
 nunc.      Quive       partes  any  other  rvay  compel  the 
 
 aftrices,  quae  ill  as  com-  Plaintiffs    to    withdraw^ 
 
 mitci  fecerunt,    &  faci-  or  caufe  to  be  withdrawn^ 
 
 unc  ad  revocandum  &  their  Citations^  cr  Jnhi- 
 
 revocari  faciendum    ci-  bitions^    or     any     other 
 
 tationes    vel    inhibitio-  Letters    decreed    in   the 
 
 nes    aut     alias      literas  fpiritual  Court ;  and  the 
 
 in  eis    decretas,   &  ad  Defendants  againjl  whom 
 
 faciendum  vel  confen-  fuch      Inhibitions     were 
 
 tiendum      eos     contra  iffued  out,  to  procure^  or 
 
 quos  tales    inhibitiones  confent    to    be     abfolved 
 
 emanarunt     a    cenfuris  from     the     Cenfures  or 
 
 et  paenis  in  illis  conten-  Pum[hments  contained  in 
 
 tis   abfolvi,    per    ftatu-  them  ;    or  who  any  ■  wajs 
 
 tum  vel   alias  compel-  hinder  the   execution    of 
 
 lunt;   vel    executionem  Apoftolick   Letters^    Ex- 
 
 literarum       Apoliolica-  ecutorials^    Procejjes  a?7d 
 
 rum     feu     execuconali-  Decrees  af oref aid  \  or  give 
 
 urn,       proceffuum      ac  their    allowance ^   councel^ 
 
(    20    ) 
 
 decretorum    prsedifto-  or  ajfent  to  it,  even  tin'- 
 
 rum  quomodolibec  im-  der  fretence  of  hindring 
 
 pediunt,    vel  fuum  ad  violence,    or    any    other 
 
 id   favorem,  confilium  pretexts  ,  rvhatjoever,    or 
 
 aut  affenfum  pi-aeftans,  even    until    they     (hall 
 
 etiam     prsetextu    vio^  Petition  m,  or  caufe  us  to 
 lentis^  prohibendaj,  vd  .he  Petitioned  for  our  better 
 
 aliarum  praitenfionum,  information,  as  is  com^ 
 
 ieu   etiam,    donee  ipfi  monly  pretended,    unlefs 
 
 ad    nos    informandos,  they  frofecute  fuch  Peti- 
 
 ut    dicunt ,      fupplica-  tions   before  us    and  the 
 
 verint    aut    fupplicari  Jpoflolick  See  in  lawful 
 fecerint;  nifi   fu^pYicsL-^  form -,    '  even     although 
 
 tiones  hujufmodi  coram  thofe  who    commit  fuch 
 
 Nobis   &    fede,    Apo-  things fhould  be  Preftdents 
 
 ftoiica  legitime   profe-  of  Chanceries,   Councils^ 
 
 quantur,    etiamfi-  talia  or  Parliaments,  ChanceU 
 
 committentes    fuerint,  lors.     Vice    Chancellors, 
 
 Prajfidentes    Cancella-  ordinary  or  extraordinary 
 
 riarum  ,    Confiliorum,  Coumellors  of  any  fecular 
 
 Parlamentorum,    Can-  Princes  {whether  they  be 
 
 cellarii,     Vicecancelia-  Emperors,  Kjngs,  Dukes, 
 
 rii,  Confiliarii,  ordina-  or  any  other  dignity)  or 
 
 rii   veil    extraordinarii  Jrchbifjops,  Bifhops,  Jb- 
 
 quorumcunq;      Princi-  bots,  Commendataries  or 
 
 pum  Saecularium ;  eti-  Vicars. 
 amfi  Imperiali,  Regali, 
 Ducali,  vel  alia  qua- 
 cunq;  praefulgeant  dig- 
 nitate;  aut  Archiepif- 
 copi,  Epifcopi,  Abbates 
 Commendatarii  feu  Yi- 
 carii  fuerint. 
 
 § 
 
(    21    ) 
 
 §  15.  Quive   ex  eo-       §  1$'  ^^fi  thofe  wha 
 rum   pretenfo    oiKcio,   tinder  frete^ce   of  their 
 vel  ad  inftantiam  par-    Office^  or  at  the  infianct 
 tis>  aut    aliorum   quo   of  any  p^rty^  or  of  any 
 rumcunq;  perfonas  Ec-   others,    draw,   or    caufe 
 clefiafticas,     Capitula  ,   and  procure  to  he  drawn^ 
 Conventus,     Collegia   dmcily^or  indireBly,  uf^ 
 Ecclefiarum     quarum-   on  anj  pretext    whatfoe- 
 cunq;  coram  fe  ad  fu-   verjEcclefiaJlicalPerfons, 
 um    Tribunal,    Audi-   Chapters^  Convents^  Col- 
 entiam,  Cancellariam,   leges  of  any  Churches,  he^ 
 Concilium,  vel   Parla-  fore  them  to  their  Tribu- 
 mentum,    praeter  juris    nal^  Audience,  Chancery^ 
 Canonici  difpofitionem,    Counfel,  or  Parliament,  a- 
 trahunt,  vel   trahi   fa-  gainjl  the  Rules  of  the  Ca- 
 ciunt     vel    procurant,   non-Law ',  as  alfo thofe  who 
 direfte    vel    indirefte,  for  any  caufe,  or  under  any 
 quovis  quaefito  colore ;  pretext,  or  by  pretence  of 
 nccnon     qui     ftatuta,   ^^;  Cufiom  or  Privilege, 
 ordinationes,   conftitu-   or   any  other    ivay^  fljali 
 tioneSjpragmaticas,  feu    make,  enaU^  and  pMijh 
 qusevis      alia     decreta    ^^y     Statutes,    Orders , 
 in  generc   vel  in    fpe-    Conjlitutions,     Pragma- 
 cie,   ex  quavis     caufa   ticks,  or  ^fiy  other  Degrees 
 &  quovis  quosfito  colo-   ingeneral  or  in  particular'^ 
 re,   ac  ctiam  pr^textu    or  /hall  ufe    them  when 
 cujufvis    confuetudinis    made  and  enacted -^whereby 
 &    privilegii,  vel  alias    the   Eccleftaflical    Liber- 
 quomodolibet  fecerint,   ty    is   violated,    or    any 
 ordinaverint  &   publi-   y^^ys  injured  or  dej^reffed  ; 
 caverint,    vel    faftis  &    or    by   any    other  r^ear/s 
 OFdinatis    ufi     fuerint,    reftrained\  or  rvhereby  ih> 
 undelibertatcsEcclefiar    Rights  of  m  and  of  th^ 
 
 ftiC. 
 
' 
 
 (    22    ) 
 
 ftica  toUitur,  feu  in  a-   fa>id  See,  a^d  of  any  other 
 
 liquo  lisditur  vel  depri-    Churches y  are  any  way  di- 
 
 micur,  aut   alio  quovis    recilyorwdireBly^tacite- 
 
 modo   reftringitur,   feu   ly  or  exprejlj  prejudged. 
 
 noftris  &  did:x  fedis,  ac 
 
 quarumciinq;     ecclefia- 
 
 rum  ]u  ibus  quomodo- 
 
 libet  dire£te  vel  indire- 
 
 fte,  tacite  Vel  exprefle 
 
 praejudicantur. 
 
 §     1 6.    Necnon   qui       §.  i6.  Alfo  thofe  who 
 Archiepifcopos,      Epif-    upon  this  account  directly 
 copos,    aliofq;    fuperio-    or  indinEtly  hinder  Arch^ 
 res  &  inferiores  Prsela-   hijhops^  Bijhofs,  and  other 
 tos,  &  omnes  alios  quof-  fuperior  and  inferior  Pre- 
 cunq;    Judices    Ecclefi-    lates^  and  all  other  ordi- 
 afticos  ordinarios    quo-    nary  Eccleftafticd  fudges 
 modolibet  hac  de  caufa   whatfoever  by  any  means ^ 
 direcle    vel    indirefte,   either  by  imprifoning    or 
 carcerando    vel     mole-   moleJUng    their    Agents^ 
 ftando  eorum    agentes,   ProciorSyDomefiicksJdn- 
 procuratores,      familia-   dred  on  both  ftdes,  or  by 
 res,   necnon  confangui-   any  other  rvay  from  ex- 
 neos  &  affines,  aut  alias    erting  their  Ecclejiajlical 
 impediunt,    quo   minus  jurifdi^iion  agdnfi    any 
 jurifdiclione  fua  Eccle-  perfons    whatfoever^    ac- 
 fiaftica  contra  quofcun-    cording  as  the  Canons  and 
 que  utancur,  iecundum   [acred  Ecc/efa/lical  Con- 
 quod  Canones  &  facrae    Hitutions  and  Decrees  of 
 conftitutiones    Ecclefia-    General  Councils,  and  e- 
 fticae,  &  decreta  Conci-  Jpeciallj  that  of  Trcntydo 
 liorum    Generalium,  k   appoint ;  as  alfo  thofe  who 
 
 prsefertim 
 
(23) 
 
 prgefertim      Tridendni,  after  the  feme^^ce  and  de* 
 
 ftatuuflt  ;  ac  etiam  eos  crees  of  the     Ordif^aries 
 
 qui  pofl:  ipforum  ordi-  themfelvesj  or  of  thofe  de- 
 
 nariorum  ac   etiam  ab  legated  by  them^  or  by  a^y 
 
 eis    delegatorum    quo-  other  means   eluding  the 
 
 rumcunq;   fententias  et  judgment  of  the  Ecclefid- 
 
 decreta,    aut  alias   fori  fiiciti  Court^     have    rt^ 
 
 ecclefiaftici  judicium  e-  courfe  to  Chanceries  or  o-- 
 
 ludentes,   ad  Cancella-  ther  fecuUr  Courts^  and 
 
 rias  ct  alias  Curias  fe-  pocure  thence  Vrohihiti^ 
 
 culares  recurrunt,  et  ab  ons  and  even  Penal  Man^ 
 
 illis     prohibitiones     et  dates  to  be  decreed  again^ 
 
 mandata  etiam  poenali-  the  faid   Ordtnaries  and 
 
 a,  ordinariis  aut  delega-  Delegates   and    executed 
 
 tis  prasdidis  decerni,  et  againft  them ;   alfo   thofe 
 
 contra  illos  exequi  pro-  who    make    and  execute 
 
 curant ;  eos    quoq;  qui  theje  Decrees,  orwhogivt 
 
 fiaec    decernunt  et  exe-  aid^   counfel^  countenance 
 
 quuntur,feu  dant  auxi-  or  favour  to  them. 
 lium,  concilium,  patro- 
 cinium   &:  favorem  in 
 eifdem, 
 
 §.  17*  Quive  jurifdi-  §  17.  Alfo   thofe  n'ho 
 
 ftiones   feu  fruftuSj  re-  ufurp  any    ^arifdi^ions^ 
 
 ditus    &  proventus    ad  irutts.  Revenues^  and  £- 
 
 nos  &  fedem  Apotloli-  moluments    belonging   to 
 
 cam,     &:     quafcunque  Vs    and  the    Jf&jtolick 
 
 Ecclefiafticas          perfo-  See,  and  any  Ecclefiajiical 
 
 nas     ratione     Ecclefia-  perfons  upon  account  0}  4- 
 
 rum,       Monafteriorum  'ny    Churches^     Monajle- 
 
 8c     aliorum     beneficio-  ries^  or  other  Ecclefiaftical 
 
 rum       Ecciefiafticorum  ber/^fices  ;  or  who  upon  a^ 
 
 pertinentes       ufurpant,  ny  occufiort  or  caufe  fc^ue- 
 
 (^  vel 
 
of  the  Bifhop  ^/ Jlome, 
 or  others  having  lawful 
 power  to  do  it. 
 
 (24) 
 
 vel  etiamquavisoccafi-  fler    the  fdd    Revenues 
 
 one  velcaufa   fine  Ro-    without  the  exprefs  leave 
 
 mani  Pontificis  vel  alio- 
 
 rum  ad  id  legitimam  fa- 
 
 cultatemhabentium  ex- 
 
 preffa    licentia    feque- 
 
 iirant. 
 
 §  18.  Quive  colleflas, 
 decimas,  talleas,  prse- 
 ftantias  &  alia  onera 
 Clericis,  Prselatis  &  aliis 
 perfonis  Ecclefiafticis, 
 ac  eorum  &:  Ecclefia- 
 rum,  Monafterioriim 
 &    aliorum    beneficio- 
 
 §  iS,  Alfo  ihofe  who 
 without  the  like  fpeciat 
 and  exprefs  licence  of  the 
 Pope  of  Rome  impofe  Tri- 
 butes^ Tmthsy  Tallejs^ 
 Subfidies^  and  ■  other 
 Charges  upon  Clergy-men j 
 Prelates^  and  other  Eccle- 
 
 rum     Ecclefiafticorum  fiaflical  Perfonsy  and  the 
 
 bonis,  ilionimve  frufti-  Goods,  friiitSy  Revenues 
 
 bus,    reditibus  &:  pro-  and  Emoluments  of  them, 
 
 ventibus       hujufmodi,  and  of  the  Churches^  Mo- 
 
 abfque  fimili    Romani  nafteries^  and  other  Eccle- 
 
 Pontificis  fpeclali  &  ex-  fiaflical  Benefices  \  and  ex- 
 
 preffa     licentia    impo-  a^  them  bj  divers  artifi- 
 
 nunt,  &  diverfis  etiam  ceSy  or  even  receive  them 
 
 exquifitis     modis    exi-  fo  impofed  from  the  Clergy , 
 
 gunt,  aut  fie  impofitaa  although  they  jhould  of 
 
 Iponte  dantibus  &  con-  their  own  accord  grant  and 
 
 cedentibus     recipiunt.  give  them :  Jlfo  thofe  who 
 
 J<Jecnon  qui  per  fe  vel  by  themfelvts  or  others  di- 
 
 alips  diredle  vel  indire-  recfly  or  indire^lyfear  not 
 
 fte  prcedifta  tacere,exe- 
 qui  vel  procurarejautin 
 eifdem  auxilium,  confi- 
 jiuni  vel  favorem  proe- 
 ftare  non  verehtur,  cu- 
 
 to  do,  execute  or  procure 
 the  faid  things ,  or  to  give 
 aid,  counjel  or  favour  to 
 them,  ofwhatfoever  prehe- 
 minence^  dignity,  order^ 
 jufcunq; 
 
(  25    ) 
 
 jufcunq;    fmt   praeemi-  condition  or  quality  they 
 
 nentiae,  dignitatis,  ordi-  be^  although  they  be  Ein^ 
 
 nis,  conditionis  aucfta'  ferors^or  Kjngs^orVnn- 
 
 tus,    etiamfi  Imperiali  as^    Dukes^    Earls^   Ba- 
 
 aut     Regali     fulgeant  ro'/2s^  and  other  Potentates 
 
 dignitate ;    fea  Princi-  whatjoever^    even   Prefi- 
 
 pes,    Duces,    Comites,  dents  of  KJngdoms^  Pro- 
 
 Barones,  et  alii  Poten-  vtnces^  Cities  and  Jerri- 
 
 tatus ;  quicunq;  etiam  tories,    Cotinfellers^    and 
 
 Regnis,  Provinciis,  Ci-  Senators^or  invejled  even 
 
 vitatibus  &  Terris  quo-  %vith  any  Pontifical  Digm- 
 
 quomodo    Praefidentes,  ty.  Renewing  the  Decrees 
 
 confiliarii  &  Senatores,  [et  forth  concermngtheje 
 
 aut  quavis  etiam  Pon-  Matters  by  the  Sacred  Ca-* 
 
 tificali   dignitate  inlig-  nonsy  ai  well  in  the  laH 
 
 niti.  Innovantes  decrc-  Council  of  Lateran,  as 
 
 ta,  fuper  his  per  Sacros  tn  other  Gencr^il  Councils ^ 
 
 Canones,  tacn  in  Later  a-  together  with  the  Cenfm  es 
 
 nenfi  noviflime  celebra-  and    Punijbments     con^ 
 
 to,  quam  aliis  Conciliis  tained  in  them. 
 generalibus  edita,  eti- 
 am cum  cenfuris  &  pse- 
 nis  in  eis  contentis. 
 
 §.19.  Item,  Excom-  §    19*    Farther^     We 
 
 municamus  &  anathe-  excommunicate  and  ana-- 
 
 matizamus    omnes    &  thematiz^e  all  and   every 
 
 quofcunq;  Magiftratus  Magtftrates  and  Judges, 
 
 8r    Judices,     Notarios,  Notaries,  Scribes^  Execu- 
 
 Scribas ,       Executores,  tors,    Subexecutors^    any 
 
 Subexecutores  quomo-  ways     intruding     them- 
 
 dolibet  fe    interponen-  felves  in  capital  or  cri'/ni-^ 
 
 tes  in  caufis  capiralibus  nal  caujes  againft  Ecclefia" 
 
 feu  criminalibus  contra  jltcalPerfons  by  Proceffing^ 
 
 Q.  2  PeribiiaSi 
 
(    2^) 
 Peifonas    Fcclefiafticas,    bamfhir^g^  or   apprehend- 
 illas    proceffando,  ban-    ing  them^  or  pronouncing 
 niendo,    feu    fententias    or  executing  any  fentences 
 contra  illas   proferendo   againfl  them^  without  the 
 vel  exequendo  fine  fpe-  fpecialj  particular  and  ex- 
 ciali,  fpecifica  &expref-   frefs  Licence  of  this  Holy 
 fa  hujus   Sanflae    Sedis   JpoHoltcal  See  \  alfo  thofe 
 iipoftolicae     Licentia    ;   who  extend  fuch  Licences 
 quique  ejufmodi   licen-   to  Perfens  or  Cafesnotex^ 
 tiam  ad  Perfonas  &  ca-  prejfed^  or  any  other  way 
 fus  non  expreffosexten-   if^juftly  abufe  them  ;  aL 
 dunt,  vel  alias  ilia  per-   tho^  the  Offender  jhould 
 peram    abutuntur,   eti-   be  Counfellors,    Senators^ 
 amfi   talia    committen^    Prefidents^    Chancellors^ 
 tes  fuerint    CCnfiliarii,    Fice-Chancellorsj  or  inti- 
 Senatores,    Prssfidentes,  tied  by  any  other  name ^ 
 Cancellarii ,     Vicecan- 
 cellarii,aut  quovis  alio 
 nomine  nuncupati. 
 
 §.  20.  Item,  Excom-  §  20.  Fartkr^  We 
 municamus  et  anathe-  excommunicate  and  ana- 
 matizamus  omnes  iUos,  thematiz>e  all  thofe^  who 
 qui  per  fe  feu  alios,  di-  by  themfelveSyOr  by  others^ 
 refte  vel  indireele,  »fub  directly  or  indirebly^  un- 
 quocunq;  titulo  feu'co-  der  any  Title  or  Colour 
 lore  invadere,  deftrue-  whatfoever  (hallprefume  to 
 le,  occuparc  et  detinere  invade^  deflroy,fetze^  and 
 prcsfumpferint,  in  to-  detain^in  whole  onin  part^ 
 turn  vel  m  partem  Al-  the  City  of  Rome,  the 
 mam  Urbem,  Regoum  f(Jngdom  of  Sicily,  the 
 <^icili^y  Infulas  Sardinia  Jflands  oj  Sardinia  and 
 et  Corfic^y  Terras  circa  Corfica,  the  Territories 
 Fharum.    Patrim««ium   about^  Faro,  St,    Peter'i 
 
(  27    ) 
 
 B.  Petri  in   Tufcia^Du-  Patrimony  in    Tufcany, 
 
 catum  Spoletanum^  Co-  the  Dukedom  of  Spoleto, 
 
 mitatuni      Venajfmum^  the  County  of  Venofo, 
 
 Sabine'/ffemy        Marchia^  and     Sabinum,     Mar- 
 
 AnconitAna^  Majf^,  Tre-  ca    di    Ancona,    Maf- 
 
 bari^^RomandioU^Cani'  fa,       Trebaria,       Ro- 
 
 paui£j     &     Maritimas  mandiola ,    Campania, 
 
 Provincias,  illarumque  md  the  Maritime   Pro- 
 
 Terras  &  loca,  ac  Ter-  ^I'lnces^  and   their  Terri^ 
 
 ras  fpecialis  commiflio-  tories  and  Places^  and  the 
 
 nis  Arnulforum^  Civita-  Lands  held  in  fpecial  com^ 
 
 tefq;  noftras  Bononiam^  mifjlon   by  the    Arnulfi, 
 
 C^jenarn^  Ariminum^  Be-  and  our  Ctties  of  Bono- 
 
 neventum^  Perufturn^  A-  nia,     Casfcna,     AriniU 
 
 venionem^       Civitatem  num,Bcneventuin,  Pe- 
 
 Cajlelliy  Tudertum^  Fer-  rufium,  Avignon,  Cit- 
 
 rarium^     Cornacium^    &  ta     di     Caftello,    To- 
 
 alias  Civitates,  Terras,  di,    Ferrara,      Coma- 
 
 &    loca,    vel    jura    ad  do ,      and    other      Ci- 
 
 ipfam  Romanam  Eccle-  ties^    Lands   and  Places 
 
 nam  pertinentia,  did;^-  and  Rights  belonging    to 
 
 que    Romans    EccIqCvx  the  Church  of  KoniQy  and 
 
 mediate  vel  immediate  Jubjecfed  mediately  or  im- 
 
 fubjefta,  necnon  fupre-  mediately    to     the     faid 
 
 mam  jurifdiflionem  in  Church  of  Rome  ;   alfo 
 
 illis,    Nobis   &:    eidem  thofe  who  frefume  by  dt- 
 
 Romans    EcclefiiK  com-  vers  means  to  ufurp^    di- 
 
 petentem,  de  fafto    u-  slur  by   detain y   and  ^ex 
 
 furpare,       perturbare,  the  fuprem-e  furfdiliion 
 
 retmere  &  vexare  variis  to  the  faid  Dominio/js  be- 
 
 modis  prosfumunt,  nee  longing  to    Vs  and  the 
 
 non  adh^rente.-,  fauto-  Church  of  Rome ;  alfo 
 
 yes,  et  defenfores    eo-  their  Adherents^  tavour-^ 
 
 Q,  3                           ruii;i, 
 
(    28    ) 
 
 rum,  feu  ill  Is  auxilium  ers  and  DefenierSy  or 
 con  (Ilium,  vel  favorem  thofe  who  any  way  give 
 quomodolibet  pracftan-  affiflance^  counjel  or  fa-- 
 tes.  'vour  to  them. 
 
 §  21.  Volentes  prse-  §21  Willing  that  our 
 fentes  noftros  Prccef-  frefent  procejfes^  and  all 
 fus,  ac  omnia  et  quae-  and  everything  contained 
 cunq;  his  literis  conten-  in  thefe  Letters^  continue 
 ta,  quoufque  alii  hujuf-  in  force^andbe  fut  in  ex- 
 modi  proceffus  a  Nobis  ecution  ;  till  other  Frocef- 
 aut  Romano  PoMtifice  fes  of  this  kind  he  made 
 pro  tempore  exiftente  and  fuhlifhed  by  Vs  and 
 fiant  aut  publicentur,  the  Pope  of  Kom^  for  the 
 durare,  fuofq;  effeftus  time  being. 
 omnino  fortiri. 
 
 §  22.  Caeterum  a  §  22.  In  fine  ^  none  may 
 praediftis  fententiis  nul-  he  abfolved  from  the  4- 
 lus  per  alium  quam  per  forefaid  Cenjures  by  any  o- 
 Romanum  Pontificem,  therthanhy  the  Pope  of 
 nifi  in  mortis  articulo  Rom^,  unlef  he  be  at  the 
 conrtitutus,  nee  etiam  point  of  death,  nor  even 
 tunc,  nifi  de  ftando  Ec-  then^unlefshegivethcau* 
 clefiss  mandatis  et  fatis-  tion  to  /land  to  the  com- 
 faciendo  cautione  prse-  mands  of  the  Churchy  and 
 ftita,  abfolvi  poflit,  e-  gtve  fatisfa^ion.  In  all 
 tiam  praetextu  quarum-  other  cafes  none  Jhall  be  ab- 
 vis  facukatum  et  indul-  Johed^  not  even  under 
 torum  quibufcunque  pretence  of  any  Faculties 
 perfonis  Ecclefiarticis,  or  Indulgences  granted 
 fecularibus,  et  quorum-  and  renewed  by  Vs  and 
 vis  Ordinum^  etiam  the  faidSee^  andthe  De- 
 Mendicantium  et  Mi-  crees  of  any  Council^  by 
 lijarium,  regularibus^  Words^  Letters^  or  any 
 -  etiam 
 
(    2p    ) 
 
 etiam  Epifcopali  vel  a-  other  Writing,  ingimrxl 
 
 lia      majori     dignitate  or  in   fArticuUr^  to  any 
 
 praeditis,  ipfifque  ordi-  Perfons  Eccleftafiical,  6V 
 
 nibus  &  eorum  Mona-  c/z/^r,  and  ReguUr  of  a- 
 
 fteriis,  Convent! bits,  &  ny  Orders,    even  of   the 
 
 Don^ibus  ac  Capitulis,  Mendicmt  and    Military 
 
 Collegiis,  Confraterni-  Orders^  or  to  any  Perfins 
 
 tatibus,     Congregatio-  invefled    with    Epifcopd^ 
 
 nibus,  Hofpitalibus ,  et  or   any  greater   Dignity, 
 
 locis  piis,  necnon  Lai-  and  to  Orders  tbernjelves 
 
 cis,  etiamfi    Imperiali,  ^.nd    their     Monafieries, 
 
 Regali,   et  alia,   mun-  Convents,    Houfes     and 
 
 dana  excellentia  fulgen-  Chapters ,     to    Colleges  , 
 
 tibus,  perNosetdiftam  Confraternities,    Congre- 
 
 Sedem  ac  cujufvisCon-  gations,     Hofpitals,    and 
 
 ciIiidecreta,vcrbo,  lite-  Piou^   Places,  as  alfo  to 
 
 ris,  aut  alia  quacunque  Laymen,     although    they 
 
 Scriptura  in  genere  et  {hould      be      Emperors^ 
 
 in  fpecie  conceirorum  et  Kjngj^  or  eminent  in  any 
 
 innovatorum,  ac  conce-  other  fecular  Dignity. 
 dendorum  et  innovan- 
 dorum. 
 
 §  23.  Quod  fi  forte  a-  ^   2^.  Jf  by  chance  a- 
 
 liqui    contra    tenorem  ^j  jJjall  againfl  the  tenor 
 
 prstfentium  talibus   ex-  of  thefe  Prefents,  dc  fa- 
 
 communicatione   et  a-  dio^  prefume  tobsHowtLe 
 
 nathemate      laqueatis,  benefit  of  Ahjolution  upon 
 
 vel  illorum  alicui  abfo-  any  juch  involved  in  ex- 
 
 lutionis  Deneficium  ini-  communication,     a?id   a-- 
 
 pendere    de  faflo  pro:-  n  at  htm  a,       or      ary    of 
 
 fumpferint,  eos  excom-  thtm ;    we  include   them 
 
 municationis   featentia  in      the      Sentence      of 
 
 innodamus ,       gravius  Excommunication,      ^.nd 
 
 Q^  4  contra 
 
(3o) 
 
 contra  eos  fplritualiter  {hall  aftenvaads  proceed 
 et  temporaliter,  prout  more feverelj  agawH  them 
 expedite  noverirnus  pro-  hoth  by  fpiritual  and  tern- 
 ceffuri.  ford  FunijJjments^  as  we 
 
 {hall  think  moH  conveni- 
 ent. 
 §  24.  Declarantes  ac  §  24.  Declaring  and 
 proteftantes  quamcun-  protesitng  that  no  Ab^olu- 
 que  abfolutionem,  eti-  tion^  altho'* foUmnly  made 
 smfi  (olennitur  per  Nos  by  Vs^  (hall  comprehend, 
 faciendam  ,  pi  aedictos  or  any  other  way  avail  the 
 excommunicatos  fub  aforefaid  excommunica^ 
 pra:fentibiis  compre-  ted  i^erfons  comprehended 
 henfos,  nifi  prius  a  prae-  under  thefe  pre{ent  Let^^ 
 miflis  cum  vero  propo-  ters  ;  unlefs  they  defili 
 fno  fimilia  ulterius  non  from  the  premises  with  a 
 cornmittendi,  deflite-  firm purpofe of  never  com^ 
 ririt,  ac  quoad  eos,  qui  mitttng  the  like  thing ;  nor 
 contra  ecclefiafticam  li-  thofe,  who^  as  was  before 
 bertatem,  uc  pra^mitti-  faid^  have  made  Statutes 
 iBr,  ftaruta  fecerint,  ni-  again{l  the  EccUfiasiical 
 fi  prius  ftatuta,  ordina-  Liberty  ;  unlefs  they  fir  [I 
 tiones  ,  conftitutiones  ,  publickly  revoke  theje  Sta- 
 pragmaticas,  et  decreta  tutes,  Orders^  ConHituti^ 
 hujufmcdi  publjce  re-  ons^  Prngmaticks  and 
 yocaverint,  ec  ex  Ar-  DecreeSyandcaufethem  to 
 chivis  feu  Capitulari-  he  blotted  and  expunged 
 bus,  locis  ant  iibris,  in  out  of  the  Jrchieves^  Rolls, 
 quibus  annotata  reperi-  a;7d  Regislers wherein  they 
 untur,  deleri  et  caflari,  are  preferved,  and  farther 
 ae  Nos  de  rev  oca  acne  cerajy  Vs  of  this  rev  oca- 
 hujufaiodi  certiores  k-  tion:  moreover,  that  by 
 cerint,  eos  ncn  conipie-    any  fuch    Abjolution^  or 
 
 hendere 
 
(3') 
 
 hendere,  nee  els  allter   my  other  contrAry  ASisy 
 fuffragari  ;     quinetiam   tacite  or  exprefs^  or  even 
 per  hujufmodi  abfoluti-   hy  the  cmnivmce  andto- 
 ontvcij  aut  quofcunque   leration  of  Vs   and  our 
 alios     aftus    contraries   Succeffors  for  how  long 
 tacitos    vel     expreffos,  time    foever    continued^ 
 ac     etiam     per     pati-   none  nor  my  of  the  Pre^ 
 entiam       et       toleran-   n^^ps,  nor  my  Right  of 
 tiam  noftram  vel   Sue-   the   Jpojlolick    See   and 
 ceflbrum       noftrorutn  ,  Holy  Church  of   Rome 
 quantocunq;      tempore   howfoever  md  rvhenfoever 
 continuatam,    praemiffis   ohtainedyortobeobtainedy 
 omnibus  et   fingulis,  ac   can  or  ought  to  he  pre- 
 quibufcunque      juribus  judged,    or    receive   any 
 Sedis      Apoftolicse     ac  prejudice. 
 SanQae  Roman£  Ecckd- 
 X  undecunq;  et  quando- 
 cunq;  qustfitis,  vel  quae 
 rendis    nullatenus  prae- 
 judicari  poffe  auc  debere, 
 
 §  25,  Non  obftanti-  §  25.  I^otmthjland^ 
 bus  privilegiis,  indul-  ing  any  Privileges^  In- 
 gentiis,  indultis,  et  li-  dulgences^  Grants^  and 
 teris  Apoftolicis  gene-  Jpojlolick  Letters  general 
 ralibus  vel  fpecialibus  ^  or  fpecialy  granted  by  the 
 fupradiftis  vel  eorum,  Holy  See  to  any  of  the  a- 
 alicui,  feu  aliquibus  a-  forefaid  Perfons,  or  any 
 liis  cujufcunq;  ordinis,  one  of  them^  or  any  others, 
 flatus  vel  conditionis,  of  jvhatfoever  order,  qua- 
 dignitatis  et  praeemi-  lity  or  condition,  dignity, 
 nentiae  fuerint,  etiamfi,  and  preheminence  theybe^ 
 ut  praeoiittitur,  Ponti-  although,  as  was  before 
 ficali,  Imperiali,  Rega-  faid^  they  (bould  be  B/jh- 
 
(32  ) 
 
 li,  feu  quavis  Ecclefia- 
 ftica  et  fniindana  prae- 
 ful^eant  dignitate,  vel 
 eorum  Regnis,  Provin- 
 ciis^^  civitatibus  feu  lo- 
 cis  a  prasdifta  Sede  ex 
 
 ops  J    Emperors  i     Kj^g^^ 
 
 eminent  in  my  other  Ec- 
 clefidjlick  or  ,  Secular  Dig- 
 nity^ or  to  their  Kjng- 
 domSy  Provinces,  Cities^ 
 and  Dominions^  for  any 
 quavis  caufa  etiam  per  caufe  rvhatfoever^  even  by 
 viam  contraftus  aut  re-  way  of  contract  or  reward^ 
 munerationis,  et  fub  and  under  any  other  form 
 quavis  alia  forma  et  te-  and  tenor^  and  with  any 
 iiore,  ac  cum  quibufvis  CUufes  whatfoever,  even 
 claufulis,    etiam    dero-   derogatory  of  thofe  which 
 
 gatoriarum  derogate- 
 riis  conceflFis,  etiam 
 continenribus  quod  ex- 
 communicari,  anatlie- 
 matizari  vel  interdici 
 non  poffint,  per  literas 
 Apoftolicas  non  facien- 
 tes  plenam  et  expref- 
 famacde  verboadver- 
 bum  de  induito  hujuf- 
 
 fhould  derogate  from 
 them ,  or  even  containing 
 that  the  J  aid  Per  fans  or 
 Places  fljall  not  be  excom- 
 municated y  anathemati' 
 z^ed  or  interdiSed  by  any 
 ApoHolick  Letter Sy  which 
 do  not  make  full  and  ex- 
 frejs  mention  and  exaci 
 repetition    of    the     faid 
 
 modi,  ac  de  ordinibus,   Grant^  and  of  the    Or 
 
 dersy  Places^  Proper 
 names^  Sirnames  and 
 Dignities  of  the  faid  Per- 
 fons  :  as  alfo  notwith- 
 /landing  all  Cuftoms^  even 
 immemorial^  and  prefer ip- 
 
 locis  nominibus  pro- 
 priis,  cognominibus  et' 
 dignitatibus  eorum 
 mentionem  necnon 
 confuetudinibus,  etiam 
 immemorabilibus,     ac 
 
 prsefcriptionibus  quan-  t ions  how  long  foever^  ar^d 
 tumcunq;  longiflimis,  any  other  Obfervances 
 et  aliis  qaibuQibet  ob-  written  or  not  writ- 
 fervantiis    fcriptis   vel    ten,  by  which  the  faid  Per- 
 
 non 
 
J  33) 
 
 non    fcriptis,    per  quae  fof^s  may  help  And  defend 
 
 contra  hos  noftros  Pro-  thewfehes    againfi    thefe 
 
 ceffus  ac  fententias,  quo  our    Proceffes  and   Cen- 
 
 minus     includantur    in  fures pom  being  included 
 
 eis,    fe   juvare    valeant  in  them.  J/l  which  GrantSy 
 
 ac   tueri.     Quae    omnia  ^  far  as  relates  to  this 
 
 quoad  hoc,  eorum  om-  matter^  and  the  whole  te- 
 
 nium  tenores,  ac  fi  ad  nor  of  them^  accounting 
 
 verbum,   nihil    penitus  them    expreffed  in   thefe 
 
 omiffo,  inferentur,  prae-  Prefents  as  if  they  had 
 
 fentibus    pro   expreflis  been    verbatim   infertedy 
 
 babentes    penitus     tol-  nothing  omitted,    we  ut- 
 
 limus,    &   omnino    re-  terh  abolijh  and  wholly  re- 
 
 vocamus    :    caeterifque  i.'oke  ;    and  notxyithftan- 
 
 contrariis       quibufcun-  ding  any  other  Pleas  which 
 
 que,  may  be  alledged  to  the  con- 
 
 trary. 
 
 §  26.   Ut  vero  prae-  §    26.  But  that  thefe 
 
 fentes    noftri    proceffus  our  prefent  Proceffes  may 
 
 ad    publicam    oirinium  more  eajily    come  to  the 
 
 notitiam  facilius  dedu-  knowledge  of  all  Perfons ; 
 
 gantur,     Chartas       feu  We  have  caufed  the  Papers 
 
 Membranas      Proceffus  and  Parchments   contai- 
 
 ipfos     continentes,  val-  ning  the    Proceffes  them- 
 
 vis  Ecclefiae  S.  Joannis  felves  to  be  affixed  in  the 
 
 Later  anenfis^  &  Bafilic^^  City  to  the  doors  of  the 
 
 Principis    Apoftolorum  Church  of  S.  John  Late- 
 
 de  Urbe  appendi  facie-  ran,  and  of  the  Church  of 
 
 mus,  ut   ii,   quos   Pro-  the  Prince  of  the  Jpoflles; 
 
 ceffus    hujufmodi    con-  that  thofe  whom  thefe  Prc^ 
 
 cernunt,  quod  ad  ipfos  ceffes   concern^    may  pre- 
 
 non    pervenerint,     auc  tend  no  excufe  or  alledge 
 
 quod    ipfos    ignorave-  ignorance^  as  if  they  had 
 
 rint 
 
(34) 
 
 rint,  nullam  poffint  ex-  ^ot  come  to  their  knorv^ 
 
 cufationem  pretenderc  ledge ;  ftme  it  is  not  fro- 
 
 auc  ignorantiam  allega-  bable^  that  fhould  remain 
 
 re  ;  (Xiin  non   fi  verifi-  u^iknorvn^rvbichisfoofen' 
 
 mile,id  remanere  incog-  ly  fublijhedto  till  Men. 
 nitum,  quod  tam   pa- 
 tenter omnibus  publi- 
 catur. 
 
 §  27.  Infuper  ut  Pro-  §  27.  Moreover^  that 
 
 ceffus  ipfi  &   praefentes  the   Procejfes  themfelvesj 
 
 literjg,  ac  omnia  &  fin-  anA  thefe  prefent  Letters^ 
 
 gula  in  eis  con  ten  ta,  eo  a^d  all  and  every  thing 
 
 fiantnotiora,quoinpIe-  contained  in   them    may 
 
 rifq;  CiviL'atibus&  iocis  become  more  manifejl    by 
 
 fuerint  publicata ;  oni-  being  publifhed  in  many 
 
 verfis  &  fingulis  Patri-  Cittes    and   Places ;  W^ 
 
 archis,  Primatibus,  Ar-  by  thefe  Writings  intruHy 
 
 chieplfcopis,  Epifcopis,  and    in  vertue   of    holy 
 
 &  locorum  Ordinariis,  obedience  firi5ily    charge 
 
 &      Prslatis      ubilibet  and   command    all    and 
 
 Gonftitutis,     per     hsbC  finguUr  Patriarchs^  Pri- 
 
 fcripta,commictimus8^  mates^    Jrchbifhops,   Bi- 
 
 in  vertute  fanda;  obe-  (bops^OrdinariesofPlacesy 
 
 dientiai  diftride  prasci-  and  Prelates  xvberefoever 
 
 piendo  mandamus;  ut  conftitated^  that  by  them- 
 
 per  fe  vel    per   alium  [elves  or  fome   other  or 
 
 feu  alios  praefentes  lite-  others^   after    they    fhali 
 
 ras,  poltquam  eas  rece-  have  received,thefeprefent 
 
 perint,    fcu  earum  ha-  Letters^  or  have  knowledge 
 
 buerint  notitiam,  femel 
 in  anno,  auc,  i\  expcdire 
 viderint,  etiam  plurie^ 
 In.  Ecclefiis   lliis,  dum 
 
 of  them^  they  folemnly 
 publiflj  them  in  their 
 Churches  once  a  year  or 
 oftncry  if  they  fee  canvcr 
 
 in 
 
(35  ) 
 
 In  els  maior  populi  nient^  )vhen  the  greater 
 multitudo  ad  Divina  part  of  the  People  (fjall  be 
 convenerit,  folenniter  -met  for  ceUkration  of 
 publicent,  &  ad  Chrifti  Divme  Service  ;  put 
 fidelium  mentes  redu-  faithful  Chriflia^/s  m 
 cant,  nuncient,  &  de-  mind,  of  them^  relate 
 clarent.  them,  and  declare  them. 
 
 \  28.  Casterum  Pa-  §  i8.  LaUlj,  all  Pa^ 
 triarcbae,  Archiepifcopi,  triarchs,  Archhtfljops^Bi* 
 Epifcopi,  aliique  loco-  (Ijops^  and  other  Ordina- 
 rum  Ordinarii,  &  Ec-  ries  of  Places^  and  Pre- 
 clefiarum  Prailiti,  nee-  lates  of  Churches,  as  alfo 
 non  Reftores,  C32teri-  all  Rectors^  and  others 
 que  curam  animarum  having  cure  of  Souls^  and 
 exerccntes,  ac  Prcsby-  Prieds  fecular  and  regu- 
 teri  faeculares  et  quo-  Lir  of  rvhatfoever  Orders^ 
 rumvis  Ordinum  regu-  deputed  bj  any  authority 
 lares,  ad  audiendas  pec-  to  hear  confeffwn  of  fmsy 
 catorum  confeffiones  fhaHhave  a  Tranfcnpt  of 
 quavis  authoritate  de-  thefe  prefent  Letters  by 
 putati ,  tranfumptum  them^  and  f/jaH  diligently 
 praefentium  Literarum  Jludy  to  read  and  under^' 
 penes  fe  habeant,  ealq;  flaftdthsnK 
 diligenrer  legereSc  per- 
 cipere  ftudcant. 
 
 §  29.  Volentes  ea-  §  29.  Our  farther 
 rundum  praefentium  pleafure  u^  that  the  fame 
 tranfumptis  etiam  im-  credit  in  judgment  ani 
 prcffis,  Notarii  publici  out  of  judgme^a^  (ball  in 
 manu  fubfcriptis,  &  all  places  be  given  to  Co- 
 figillo  Judicis  Ordinarii  pies^  although  Printed^  of 
 Romana  Curias,  vel  thefe  prrfents,  fulfcnbed 
 alcerius       perfona      in   by   any   p$ibltck   Notary^ 
 
 dignitate 
 
dignitate  ecclefiaftica  andfededhythe  ordiriArj 
 conftitutitmunitiSjean-  Judge  of  the  Court  of 
 dem  prorfus  fidem  in  Rome,  or  my  other  fer- 
 judicio,  &  extra  illud  joninEcclefiaflicd  dtgni- 
 ubiq;  locorumadhiben-  ty\  as  would  be giajen  to 
 dam  fore,quaj  ipfis  prae-  thefe  f  rejects  themfelves, 
 fentibus  adhiberetur,  fi  //  they (bould  be  produced 
 elTent  exhibitas  vel  o-  orfhewn. 
 ftenfge. 
 
 §  JO.  Nalli  ergoom- 
 nino  hominum  liceat 
 hanc  paginam  noftrae 
 excommunicationis,  a- 
 nathematizationis,  in- 
 terdifti,  innovationis, 
 innodationis ,    declara- 
 
 §  50  Let  no  niAti 
 therefore  infringe^  or 
 boldly  And  rajhly  oppofe 
 this  our  Letter  of  Ex* 
 communtcationy  Anathe" 
 Laterdi^  , 
 Innodattorfj 
 
 mattzAtton 
 L/tnovMion. 
 
 tionis  ,  proteftationis,  DecUratWfj^  Frotejlation^ 
 fublationis,  revocatio-  Abolttio?)  ,  Revocatio^j 
 nis,  commiffionis,  man-  Commiffion  ,  Command 
 dati  &  voluntatis  infrin-  and  Pleafure :  But  if  any 
 gere,  veieiaufutemera-  one  fh all  -pre fume  to  at- 
 riocontraire.  Siquisau-  tempt  it;  let  him  know 
 tem  hoc  at  ten  tare  prae-  that  he  fjall  incur  the  dij^ 
 fumpferit,  indignatio-  pleafure  of  Almighty  God^ 
 nem  Omnipotentis  Dei  and  of  his  Blejfed  Apo  files 
 ac  Beatorum  Petri  &  Peter  and  Paul. 
 Pauli  Apoftolorum  ejus 
 fe  noverit  incurfurum. 
 Datum  Roma  apud 
 S.  Petrum^  Anno  In- 
 carnationis  Dominicos 
 Milleflimo    fexcentefi- 
 
 Given  at  Komo  from 
 St.  Peter,  in  the  year  of 
 our  Lord'^s  Incarnation , 
 0?Kthoujand^fix  huudred 
 
 modecimo,  fexto  Idus   and  ten^    the 
 
 eighth  of 
 
 ApriUs^ 
 
C37) 
 
 Jprilis^  Pontlficatus  no-  April,  /z?  the  fifth  year  of 
 
 ftri  anno  quinto.  our  Popedom. 
 
 Anno    a     Nativitate  I^  the  year^  from  the 
 
 Domini      noftri      Jefu  birth  of  our  Lord  Jefus 
 
 Chrifli   milleffimo   fex-  Chrirt  i6ij.  bdt^K  ii. 
 
 centefimo   decimo    ter-  the  ^th  day  of  the  Month 
 
 tio,  Indift.ii.  die  vero  April,    and    the   eighth 
 
 quarta    menfis    Jprilis^  year  of  the    Popedom  of 
 
 Pontificatus  SanOiiff.  in  our  moU  Holy  lather  tn 
 
 C^r/y7(9Pairis  &  D.N.D.  Chrift,    and  our    Lord 
 
 Pauli  divina  providen-  Paul  V.  by  Divine  Pro- 
 
 tia  Pap3S  V.  annoocla-  vidence   Pope^  the  afore- 
 
 vo,     fupradifl:3e    literae  faid  Letters   were  affixed 
 affixss  &  publicatx  fue- •  ^;^i    pablifhed     At    the 
 
 runt  ad    Valvas  Baiili-  Doors   of  the    Churches 
 
 carum  S.  Joannis  Late-  of    St,    John    Lateran, 
 
 ranenfis  &:  Principis  A-  and  the  Prince    of    the 
 
 poftoiorum,   &  in  acie  Jpofiles,   and     in      the 
 
 Cam  pi    Plordi,  per    nos  feld    of  Flora,    by    us 
 
 Baldajfarem    Vacham  &  Balthazar    Vacha     and 
 
 Brandmartem     Latinum  Brandimars  Lacini  Cur-^ 
 
 Curfores.  fors, 
 
 Jacobm  Brambrilla.  James  Brambrilla. 
 
 Mag.  Curf.  Mag,  Curf 
 
 ^p^^ssaK^, 
 
 FINIS. 
 
I 
 
THE 
 
 PROCEEDINGS 
 
 O  F    T  H  E 
 
 Parliament 
 P  A  R  I  S^ 
 
 UPON  THE 
 
 Concerning  th«e  Franchifes  in  the  City  of 
 Rofne^  and  the  following  Ordonance  of  the 
 ^6th  oi  December^  1687. 
 
 Tranflated  into  Englijh  by  Order  of  his  Ex- 
 cellency Monfieur  Barillo^y  his  Moft  Chri- 
 ftian  Majeihes  Ambaffadour  Extraordinary 
 to  the  King  of  Creai;  Britain. 
 
 LO NDO  N 
 
 Priniied  for  R.  Bentky^  and  are  to  be  Sold  by 
 Randal  Tajhr^  near  Stationers-Hall,  1688. 
 
All  Extrad  out  of   the  Regiftersof 
 the  Parliament  of  P^ri5. 
 
 THIS  Day  the  Parliament  of  Paru  be- 
 ing alTembled,  the  King's  Council  2Lp- 
 pQ^vingj  Mr,  De^jsTalo;2^  His  Majefties  /Ad- 
 vocate-General made  this  following  Speech, 
 That  among  the  reft  of  the  Court  of  Rome's 
 Attempts  upon  feveral  Occafions,  in  prejudice 
 of  the  Liberties  of  the  Church  of  France^  and 
 of  the  Rights  and  Preheminencies  of  the 
 Crown  ;  there  has  been  nothing  obferv'd  in 
 the  Hiftory  of  late  Ages,  parallell  to  what 
 was  done  in  the  Month  of  December  hd,  and 
 which  is  nothing  more  but  what  the  Pope 
 has  been  contrivmg  many  Years,  in  declaring 
 himfelf  an  Enemy  of  France^  &c. — 
 
 In  the  AlTembly  held  upon  Occafion  of  the 
 Affairs  of  the  Regalia,  the  Bifliops  being  in- 
 formed that  the  Italian  Doftors,  and  the  Emif- 
 fariesof  the  Court  of  Rome,  omitted  not  any 
 means  to  fpread  about  the  Kingdom,  tliQ^eiv 
 Ofimons  of  the  Popes  Infallibility,  and  thein- 
 direft  Power  which  Rome  ftrives  to  ufurp  ovec 
 the  Temporality  of  Kings ;  that  AfTembly,  We 
 fay,  did  not  pretend  to  frame  aDecifion  of  a 
 doubtful  Controverfie ;  but  give  a  Publick  and 
 Authentick  Teiiimony  of  a  certain  Truth, 
 taught  by  all  the  Fathers  of  the  Church,  and 
 determined  by  all  the  Councils,  and  efpecially 
 by  thofe  of  Co^Jl.vice  and  Bafile,     And  it's  well 
 
 known 
 
(41 
 
 known  that  the  Cardinal  of  Lorrdn  afllfting 
 at  the  Council  oiTrent^  publickly  declared  that 
 theFaculty  of  Divinity  at  ?arii^  the  Univerfi- 
 ties  of  the  Kingdom,  and  in  a  word,  all  France 
 was  perfuaded,  that  the  Pope,  far  from  being 
 InfalUble,  ought  to  fubmit  to  the  Decifions  of 
 Councils,  and  it  does  not  appear  that  this  Af- 
 fertion,  made  him  incurr  any  Reproach  from 
 the  Court  of  Rome, 
 
 Yet  has  the  World  with  amazement  feen, 
 that  the  Pope  lookt  upon  this  Declaration  asi 
 an  injury  done  to  his  Authority ;  infomuch, 
 that  the  King  having  nominated  to  the  Epif- 
 copacy,  fome  of  thofe  that  aflifted  at  that  Af- 
 fembly  ;  and  who  are  as  well  recommendable 
 for  their  Piety  and  Virtue,  as  for  their  Know- 
 ledge and  Learning; Bulls  were  refufed  them, 
 on  pretence  that  they  do  not  make  Profeflioa 
 of  a  found  Doftrine. 
 
 If  this  foundation  is  folid,  we  are  like  to  have 
 no  more  Bifhops  for  the  future :  Since  all  the 
 Ecclefiafticks  of  the  Kingdom, and  particular^. 
 ly  thofe  that  in  the  Univerfities  take  the  necef- 
 fary  Degrees  to  attain  to  Prelacies,  with  art 
 invincible  fteddinefs  maintain  the  Propofitions 
 which  the  Pope  complains  of. 
 
 Tho'  this  refufal  has  not  the  lead:  glimme- 
 ring of  Reafon,  yet  doesit  neverthelefs,  raife 
 a  very  great  Scandal, and  produce  Diforders, 
 beyond  exprefTion.  And  indeed,  the  Pope's 
 Obftinacy  is  the  Caufe,  that  thirty  five  Cathe- 
 dral Churches  remain  deftitute  of  Paflors,  and 
 this  in  a  time  when  a  vaft  number  of  newly 
 R  2  Converted 
 
(  42  ) 
 
 Converted  Perfons  ftand  in  need  of  InftruQ:!- 
 on,  for  rheir  being  fortified  and  confirmed  in 
 the  Orthodox  Behef/and  when  the  Prefence 
 of  the  Bifhops  is  very  necefTary  in  their  Dio- 
 ceffes. 
 
 Who  could  ever  imagine  that  the  Pope,  who 
 is  propofed  to  us  as  an  Image  of  HoUnefs  and 
 Virtue,  fhould remain  fo  wedded  to  his  Opini- 
 ons, and  fo  jealous  of  the  (hadow  of  an  Imagi- 
 nary Authority,  tkat  he  fliould  leave  the  third 
 part  of  the  Cliurches  of  Fraj7ce  Vacant  becaufe 
 We  will  not  own  him  to  be  Infallible  / 
 
 Thftfe  that  infpire  thefe  thoughts  into  the 
 Pope,  can  they  fancy  they  fhall  make  us  change 
 our  Opinions  ?  And  are  they  fo  blind,  as  not  to 
 know  that  thofe  Unliappy  timesare  pafl:,  when 
 a  grofs  ignorance  joined  to  a  Fainmefs  in  the 
 Government,  and  falfe  Prepoffeffions,  rendred 
 the  Pope's  Decrees  fo  very  dreadful,  however 
 unjuft  they  might  be ;  and  that  thofe  Difputes 
 and  Quarrels,  far  from  augmenting  their  Pow- 
 er, do  only  ferve  to  caufe  enquiry  to  be  made 
 into  the  Origine  of  their  Ufurpations,  and  lef- 
 fen  the  Veneration  of  the  People  rather  than 
 encreafe  it  ?  &c. 
 
 And  to  give  fome  colour  to  fo  fcandalous  an 
 Innovation,  he  refers  to  that  famous  Bull,  ftiPd 
 />  C^fia  Domini^  becaufe  it  is  read  at  Rome 
 every  Thurfday  of  the  Holy  Week.  True  it 
 is,  that  if  this  Decree,  whereby  che  Popes  De- 
 clare themfelves  Soveraign  Monarchs  of  the 
 World,  be  legitimate ;  the  Majefty  Royal  will 
 theu  depend  on  their  humour;,  all  our  Liberties 
 
 will 
 
(43) 
 
 will  be  aboUQiM,  the  Secular  Judges  will  no 
 longer  have  the  Power  to  try  the  PolTeflion  of 
 Beneficies,  nor  the  Civil  and  Criminal  Caufes 
 of  EcclefiafticalPerfons  ;  and  we  fhall  quickly 
 fee  our  felves  brought  under  the  yoke  of  the 
 Inquifition. 
 
 Thus,  however  unjuft  and  abufive  this  new 
 Decree  may  be,  it  is  much  lefs  dangerous  by 
 the  frivolous  Menaces  it  contains,  than  by  its 
 being  built  upon  a  Title  altogether  void  and 
 vicious ;  and  that  in  this  Conjuncture,  it  looks 
 as  if  Rome  would  at  prefent  follow  the  ileps  of 
 "Julius  the  2d.  renew  his  Animofity  and  Rage 
 againft  Frmce^  without  making  refleftion  how 
 odious  his  Memory  is  in  the  Chrillian  Com- 
 mon-wealth. 
 
 When  Pope  Gregory  the  4th  meaning  to  ren- 
 der  himfelf  Arbitrator  of  the  Difpute  that  a- 
 rofe  between  Lewis  the  Dehonnair  and  his 
 Children,  threatned  the  Bifhops  of  France  to 
 Excommunicate  them  if  they  did  not  clofe 
 with  his  Defigns :  Thofe  Prelates  being  furpri- 
 zed  at  a  Procedure  fo  contrary  to  the  Canons, 
 couragioufly  anfwer'd,  That  they  would  not  o- 
 bey  the  Pope^s  Will',  and  that  if  he  come  with  a- 
 defignto  Excommunicate  them,  he  (hould  himfelf 
 retfirn  Excommunicated :  Si  Excommunicaturus 
 venirety  Excommunicato  ahiret  \  as  if  they  meant 
 to  fay,  That  he,  who  without  lawful  Cauip, 
 and  through  humane  Motives,  undertakes  to 
 fufpend  one  of  the  Members  of  Jefus  ChrtH 
 from  the  Communion  of  the  Church  ,does  fcpe- 
 ratc  himfelf  from  it  by  fuch  an  unjull  attempt. 
 
 R  J  Lee 
 
(44) 
 
 Let  us  further  urge,  that  the  ill  ufe  which 
 the  Popes  have  in  fomany  Occafions  made  of 
 the  Authority  with  which  they  are  entrufted 
 in  giving  it  no  other  Bounds  than  thofe  of  their 
 own  will,  has  been  the  fource  of  almoft  all  the 
 incurable  Mifchiefs,  with  which  the  Church 
 is  afflifted,  and  the  moft  fpiecious  Pretences  of 
 the  Hereticks  and  Schifmaticks  that  the  laft 
 Age  produc"*d>  fo  as  the  Divines  aiTembled  by 
 Pope  Paul  the  Third's  Order,  did  fincerely 
 own  ;  and  befides  at  prefent,  the  bare  Idea  of 
 the  Infallibility, and  indireft  Power  which  the 
 Complaifance  of  the  It  dim  Dodor  does  Attri- 
 bute to  the  See  of  Rome^  upon  the  TemporaUty 
 of  Princes,  is  one  of  thegreateft  Obftacles  that 
 oppofc  the  Converfion,  not  only  of  individual 
 Perfons,  but  of  whole  Provinces;  and  Peoples 
 minds  cannot  be  too  thoroughly  convinced  that 
 thefe  new  Opinions  do  not  make  part  of  the 
 Doftrine  of  the  Univerfal  Church  &c. 
 
 If  he  had  been  an  Envoy  from  the  Empe- 
 rour  of  the  Turks ^  from  the  King  of  Perfay  or 
 fome  other  Infidel  Prince,  he  would  not  have 
 been  fo  rigoroufly  us'd.  Is  it  that  the  Pope 
 means  to  have  no  more  Commerce  with  Fr/j/^r;^? 
 Is  he  perfuaded  that  his  Power  reaches  no  far- 
 ther than  the  Diocefs  of  Rome^  and  his  Partri* 
 arch  {hip  than  the  Neighbouring  Provinces,  fti- 
 led  Suburbicarial  ?  Does  he  intend  to  renounce 
 the  Quality  of  Head  of  the  Churchy  and  Common 
 Father  of  the  Faithful'^  &c.— — • 
 
 And  in  this  occafion  the  Thunders  of  the 
 Vattcmn  haVe  nothing  formidable;  they  are 
 
 Tranfitory 
 
(45  ) 
 Tranfitory  Fires,  that  exhale  into  fmoak,  and 
 which  do  neither  hart  nor  prejudice,  lave  to 
 thofe  who  darted  them. 
 
 And  tho'  this  Bull  be  neither  publifhM  nor 
 executed  in  the  Kingdom,  it  isnot  thelefs  a- 
 bufive.  We  do  not  doubt,  but  that  a  more  mo- 
 derate Pope,  refleOring  upon  the  diforders 
 which  fuch  an  Innovation  is  capable  of  produ- 
 cing, would  imitate  the  Example  of  Clement 
 the  Fifth,  who,  by  a  folemn  Decree,  did  for 
 ever  abohlh  the  memory  of  what  his  Prede- 
 ctSov  Boniface  the  Eight  had  unjuftly  under- 
 taken againft  King  Philip  the  Fair  ;  And  this 
 Recra8:ation,  which  proves  that  the  Popes  are 
 not  Infallible,  fince  the  one  deftroys  what  the 
 other  had  built ;  among  others,  revokes  the 
 Bull,  Vnn,m  Smcicim  ;  wherein  Boniface j  whofe 
 proud  Conduft  was  blamed  by  the  whole 
 Church,  declares  that  the  Sword  of  Sove- 
 raigns  is  fubjecled  to  the  Popes  Spiritual 
 Faulchion,  d^c 
 
 If  then  we  put  in  an  Appeal  to  the  future 
 Council  againil  the  Cenfures  contained  in  the 
 Bull,  and  againft  the  Interdid  that  is  a  Confe- 
 quence  and  accelTary  of  it;  it  is  becaufe  that 
 not  only  the  Decifions  of  Popes,  but  their  verv' 
 Perfon,  when  they  fail  in  their  Duty  in  the 
 Government  of  the  Church,  is  to  fubmit  to 
 the  Correftion  and  Reformation  of  the  Gene- 
 ral Council,  in  what  regards  as  well  Faith  as 
 Difcipline.  An  indifpucable  Truth  whence 
 We  (hall  never  depart,  whatever  endeavours 
 the  Partizans  of  the  Court  of  B.o,'ne  may  ufe. 
 
 R4  The 
 
The  Pope's  denying  to  grant  Bulls  to  all  the 
 Bifhops  nominated  by  the  King,  occafions  a 
 Diforder  that  daily  augments,  and  which  re- 
 quires a  fpeedy  and  efficacious  Remedy.  The 
 Councils  of  Conflmce  and  Bafil  having  endea- 
 voured to  contrive  fome  moderation    to  the 
 Court  of /^<?w^'iUfurpations,and  totheConfu- 
 iion  that  was  introduced  in  the  diftribution  of 
 Benefices,  the  pragmatick  Sanftion  was  after* 
 wards  composed  of  the  Decrees  of  thofe  Coun- 
 cils. But  the  Popes  thereby   perceiving  their 
 Authority  to  diminifb,  made  ufe  of  all  forts  of 
 Artifices  to  abolifh  it  j  and  by  the  Concordate 
 made  between  King  Fra^jcis  the  i/.  and   by 
 Pope  L^(?  theior/j,.  they  regulated  the  man- 
 ner of  difpofing of  Bifbopricksand  Abbies: To 
 the  Pope  was  granted  not  only  the  devoluti- 
 on, but  alfo  the  prevention  and  the  power  of 
 admitting  the  Refignations  in  favour,  and  ma- 
 ny other  Articles  that  are  very  burdenfome  to 
 the  ordinary  Collaters,  and   abfolutely  con- 
 trary to  the  Ancient  Canons, 
 
 And  indeed  pur  Fore  fathers  did  for  a  long 
 while  complain  againft  the  Concordate.  The 
 Oxdin^ncQoi  Orleans  did  re-eftablifh  the  Elefti- 
 ons;and  it  would  be  very  advantageous  that 
 all  Ecclefiafticai  Matters  were  tranfafted  in 
 the  Kingdom,  without  ever  being  obliged  to 
 haverecourfe  to  Rome.  In  the  fequel  never- 
 thelefs  the  Concordate  was  f|ncerely  executed 
 on  our  part ;  and  it  is  inconceiveable  that  the 
 Pope  fhould  now,  through  an  invincible  Obfti- 
 nacy,  reduce  us  ro  deprive  him  of  the  profit^ 
 
 which 
 
(47) 
 
 which  the  Court  oiRome  derives  from  a  Trea- 
 ty, which  is  fo  much  to  its  advantage. 
 
 TheKing  is  moft  Religious,in  nominating  to 
 the  Prelacies  Ecclefiafticksof  an  exemplary  In- 
 tegrity, and  of  confpicuous  merit;  and  becaufe 
 that  thefe  Ecclefialticks  do  not  beUeve  that  the 
 Pope'isI  N¥  ALLIBL  E  ;  that  they  donot 
 hke  the  Itdtan  Doftors^att  ribute  to  him  the  Ti- 
 tle of  Vrjtverfd  Monarch  \  that  they  are  perfua- 
 ded  He  has  no  power,  either  direfl;  or  indiredl:, 
 over  the  Temporahty  of  Kings,  and  that  He  is 
 toallintentsinfenourcotheCoLincilSjthathave 
 a  right  to  Correct  him,  and  to  Reform  His  De- 
 cifions.The  Pcfe  u^on  this  imaginary  pretence, 
 refufes  them  BVLLS^  and  leaves  the  third  part 
 of  the  Churches  of  theKingdom  deftitute  of  P^- 
 Iters.  Is  this  imitating  the  Care  and  Lenity  of 
 the  Apoitles  in  the  Government  of  the  Church? 
 
 After  all,  before  the  Concordats,  thofe  that 
 were  Eleded  by  the  Clergy  and  the  people, 
 and  afterwards  by  the  Chapters,  in  prefence 
 of  one  of  the  Kings  CommifTioners:  Were 
 they  not  Ordained  by  the  Metrofolitany  aflifted 
 by  the  BiQiops  of  the  Province,  after  that  the 
 King  had  approved  ot  their  Eleftion  .?  The 
 Right  acquired  to  the  King  by  the  CofJcordate^ 
 bemg  Authorized  in  this  refped  by  the  Tacit 
 confent  of  the  \^ho\Q  Gallian  Churchy  and  con- 
 iirmed  by  a  polTeflion  of  near  two  Centune?, 
 ought  fo  much  the  lefs  to  receive  any  Change 
 and  Invafion,  that  during  the  firft  four  Ages 
 of  the  Monarchy,  they  went  not  to  Rome  to 
 demand  Inftitution  and  Induftion  of  Benefi- 
 ces : 
 
(48  ) 
 
 ces :  The  Bifliops  DifposM  of  all  thofe  that 
 were  vacant  in  their  Dioceffes ;  and  our  Kings 
 did  almoll  ever  nominate  to  the  Bifhopricks ; 
 and  as  they  fometimes  granted  the  Clergy  and 
 the  people  the  liberty  of  Elefiting  a  Paftor ; 
 they  often  referv'd  the  choice  of  him  to  them* 
 felves ;  he  they  had  chofen  was  immediately 
 Confecrated,  without  the  Popes  intermedhng 
 in  the  Matter.  Who  hinders  us  from  follow- 
 ing thefe  Examples,  grounded  upon  this  excel- 
 lent Reafon,  That  the  Right,  which  all  the 
 Faithful  had  in  the  beginning  of  appointing 
 themfelves  a  Head  ;  being  no  longer  to  be  ex- 
 ercifed  in  common,  ought  to  pafs  into  the  Pow- 
 er of  the  Soveraign,  on  whom  the  Subjeds 
 rely  for  theGovernmenc  of  the  State  ;of  which 
 the  Church  is  the  nobleil:  part. 
 
 But  as  to  the  Pope^  fince  He  refufes  to  join 
 the  Concourfe  of  His  Authority  to  the  Kings 
 Nomination  :  We  may  prefume,  that  He  means 
 to  difcharge  Himfelf  of  the  painful  burden 
 which  overv/helms  Him  ;  and  that  His  Infir- 
 mities not  permitting  Him  to  extend  His  Pa- 
 ftoral  Diligence  over  all  the  parts  of  the  Vm- 
 'verfd  Church ;  the  Devolution  that  is  made  in 
 cafe  of  negligence,  fometimes  even  from  the 
 Superiour  to  the  Infcriour,  may  Authorize  the 
 Biihops  to  lay  their  Hands  on  thofe  that  fliall 
 be  Nominated  by  the  King  to  the  Prelacies  ; 
 His  Nomination  having  as  much,  or  more  ef- 
 iecl,  than  the  Election  of  the  people  and  the 
 Clergy,  which  ought,  \vithout  difficulty,  to 
 
 be 
 
(4P) 
 be  Confirmed  by  the  Immediate  Superiour'; 
 when  an  unworthy  perfon  was  not  chofen. 
 
 And  if  the  hke  refolution  requires  the  being 
 accompanied  with  fome  temperament;  If  it 
 requires  the  Bifhops  Concurrence :  The  King 
 may  be  befought  to  convene  the  Provincial 
 Councils,  or  if  need  be,  a  National  Council; 
 therein  to  take  Refolutions  fuitable  to  the  Oc- 
 cafions  of  the  Gallican  Church. 
 
 And  as  the  Evil  feems  urgentjand  that  there 
 would  be  poffibly  fome  danger  in  venturing 
 upon  the  delays  that  are  infeparable  to  the 
 holding  of  a  National  Council,  His  Majefty 
 may  alTemblefuch  as  he  pleafesof  the  princi- 
 pal Officers,  of  the  Bilhops,  and  confiderable 
 Perfons  of  all  the  Orders  of  his  Realm,  to  take 
 their  advice  in  fo  important  an  Affair. 
 
 But  it  is  not  juft,  that  while  that  the  Fope 
 refufes  to  Execute  the  Concord^tte  in  one  of  its 
 principal  Articles,  he  does,  neverthelefs,  en* 
 joy  the  Advantages  that  are  granted  him  by 
 that  Treaty,  which  contains  Conventions  re- 
 ciprocally obligatory ;  that  people  continue  to 
 go  to  Rome^  and  thither  carry  Money,  for  the 
 obtaining  either  the  Inftitutions  of  Benefices 
 or  Difpenfations,  that  may  beeafily  expedia- 
 ted  in  the  Kingdom. 
 
 Now  if  we  purpofe  to  break  off  thisTraf^ 
 iick,  it  is  only  becaufe  it  ceafes  to  be  recipro- 
 cal ;  and  Becaufe  that  the  Pope  by  his  Obfti- 
 nacy,  interpofing  an  invincible  impediment  to 
 the  Expedition  of  the  Bulls  of  a  great  num- 
 ber of  Bilhopricks.    It  would  be  a  Ihame  to 
 
 fufler 
 
(  50  ) 
 
 fuffer  that  the  Gallican  Church  (hould  remain 
 burdened  with  the  Yoke  of  Prevention  of  Re- 
 fignations  in  iavour,  and  of  all  the  other  Servi- 
 tudes whereunto  France  was  content  to  fub- 
 mit  by  the  Comordate. 
 
 And  h^^rein  We  do  but  faintly  repel  the  In- 
 fury  that  is  done  Us:  We  oppofe  the  Buckler 
 of  our  Liberties  againft  a  New  and  Un-exam- 
 pled  Enterpri:&e.  Calamity  and  Anathema,  to 
 thofe  that  out  of  Intereftor  Caprice,  difturb 
 the  Correfpondence  that  ought  to  be  between 
 the  Prieflhood  and  the  Royalty,  Who  feem  to 
 have  no  other  Aim  than  to  raife  a  Schifm  in 
 the  Church,  and  by  fatal  Divifions  difturb  the 
 Peace  which  all  Europe  enjoys,  and  which  was 
 procured  It  by  the  Valour  and  Wifdom  of  our 
 Invincible  Monarch. 
 
 But  whatever  endeavours  thofe  faftious  Spi- 
 ritsmay  ufe  that  poffefs  the  Pope  and  abufe  the 
 power  which  his  great  Age  and  Infirmities  o- 
 bhge  him  to  give  them  in  the  Government  of 
 the  Church,  We  (hall  ever  remain  infperably 
 united  to  the  Holy  See,  We  will  acknowledge 
 Saint  Pettr^s  Succeffor  as  the  firft  and  the  chiet 
 of  thcBifhops,  We  willmoftReligioufly  main- 
 tain the  Communion  andCorrefpondence  with 
 the  Church  ot  Rowe^  and  we  will  detend  our 
 felyes  with  as  much  moderation  as  vigour  a- 
 gainftthe  Infults,  Invafions,  and  Innovations 
 contrary  to  the  King's  Rights,  to  the  Dignity 
 of  his  Crown,  to  the  Decrees  of  the  Councils, 
 to  the  General  Policy  of  our  Church  and  to 
 our  Liberties, 
 
 All 
 
(5«  ) 
 
 All  thefe  Reafons,  and  a  world  of  others 
 which  we  omit,  oblige  us  to  require  that  it 
 would  pleafe  the  Court  to  admit  Us  as  appea- 
 ling againft  the  Abufe  of  the  Bull,  dated  in 
 the  Month  of  May  laft,  and  of  the  Ordinance 
 given  in  purfuance  thereof-  And  upon  our  Ap- 
 peal, to  declare  the  faid  Bull  and  OrdinAnce  void 
 and  abufive ;  making  Prohibition  to  all  Perfons, 
 of  vending  them  in  the  Kingdom,  on  pain  of 
 being  proceeded  againft  according  to  the  feve- 
 rity  of  the  Law;  enjoyning  all  thofe  that  have 
 Copies  of  them,  to  bring  them  to  the  Regi- 
 fter  of  the  Court,  in  order  to  their  being  fup« 
 preffed  :  As  likewife,  to  order  that  the  A£t 
 of  Appeal,  made  by  the  Attorney  General  to 
 the  future  Council,  be  Regiftred  in  the  Regi- 
 fter  of  the  Court ;  That  che  King  (hall  be 
 moft  humbly  befought  to  employ  his  Autho- 
 rity for  the  maintaining  of  the  Franchifes, 
 and  the  Immunity  of  the  Quarter  of  his  Am- 
 balTadoursat  Rome^  in  the  whole  Extent  that 
 they  have  hitherto  had  :  Moreover  that  His 
 Majefty  may  be  humbly  defired  to  order  the 
 holding  of  Provincial  Councils,  nay  and  of  a 
 National  Council,  if  need  be,or  the  AlTembly 
 of  the  Nobles  of  his  Realm  ;  and  after  having 
 heard  their  advice  to  choofe  the  means  he  fhall 
 reckon  moft  fitting,  for  the  hindring  the  Dif- 
 orders  which  the  vacancy  of  fo  many  Arch-bi- 
 Ihopricks  and  Bifhopricks  in  the  Kingdom  do 
 produce,  and  prevent  the  Increafeand  Progrels 
 of  fo  dangerous  an  Evil.  We  further  require 
 that  the  King  be  alfo  moft  humbly  befought 
 
 to 
 
(52) 
 
 to  forbid  his  Subjefts  to  have  any  Commerce 
 in  the  mean  while  with  Rome^  and  of  fending 
 any  Money  thither,  and  in  this  to  interpofe 
 his  Authority  as  far  as  he  fhall  judge  conveni- 
 ent, and  that  it  be  ordered  by  the  Court  that 
 the  Arreft  that  fliall  intervene  upon  our  pre- 
 fent  Conclufions,  fhall  be  affix't  in  the  publick 
 Places,  and  every  wliere  as  fliall  be  needful 
 in  the  wonted  manner. 
 
 The  King's  Council  being  withdrawn,  a 
 Copy  being  perus'd,  Printed- at  Rome  of  a  Bull 
 concerning  xhQ  Franchifes  of  the  Quarters  of 
 the  faid  Town,  and  of  the  following  Ordinance 
 of  December  26.  laft,  together  with  the  Aft  of 
 Appeal  put  into  the  future  Council  by  the 
 King's  Attorney  General  the  28th  of  this 
 Month,  and  the  Conclufions  by  him  taken  in 
 writing,the  Matter  beingbrought  under  Debate. 
 
 The  Attorney  General's  appealing  from  the 
 abufe  of  the  faid  Bull,  and  of  the  following 
 Ordinance  on  the  Q.6th  of  November  laft,  the 
 Court  admitted  of  the  faid  Appeal,  and  de- 
 clares the  faid  Bull  and  Ordinance  as  null  and 
 abufive  \  Prohibits  all  Perfons  whatfoever  to 
 vend  them  in  the  Kingdom^  on  pain  of  being 
 proceeded  againft  according  to  the  feverity  of 
 the  Law  ;  enjoining  thofe  that  have  Copies 
 of  them  to  bring  them  to  the  Regifter  of  the 
 Court,  there  to  be  fupprelTed  ;  orders  that  the 
 Aft  of  Appeal  put  in  by  the  King's  Attorney 
 General  to  the  future  Council,  fhall  be  regi- 
 ftred  in  the>Regilter  of  the  Court,  and  that 
 the  King  fhall  be  moft  humbly  defired  to  em- 
 ploy 
 
C53  ) 
 
 ploy  his  Authority  for  the  maintaining  the 
 Franchifes  and  Immunities  of  the  Qaarccr  of 
 his  Ambaffadors  in  the  Court  of  Rome^  ia  the 
 whole  extent  they  have  hitherto  had,  to  order 
 the  holding  of  Provincial  Councils,  or  even  of 
 a  National  Council,  or  an  AfTcmbly  of  the 
 Nobles  of  His  Kingdom,  fo  to  advife  about 
 the  .moll:  fuitable  Means  for  the  Remedying 
 the  Diforders  which  the  long  Vacancy  of  I'eve- 
 ral  Archbilhopricks  and  Bifhopricks,  has  there- 
 in introduced,  and  to  prevent  the  progrefs  and 
 encreafe  of  them,  and  in  the  mean  while  to 
 forbid  his  Subjects  in  fuch  manner  as  the  faicl 
 Lord  the  King  {ball  judge  convenient  to  have 
 any  Commerce,  or  remit  any  Money  into  the 
 Court  of  Rome.  And  thisprefent  Arrelt  to  be 
 affix'd  in  the  public  and  ufual  Places  of  this 
 Town,  and  every  where  as  fhall  be  needfuL 
 Done  in  Parliament  on  the  23^.  oi'Jan.  16S8. 
 
 SignM  Jaques^ 
 
 Act  of  tk  Apfedjfut  in  by  the  Attorney  General  to 
 the  Council  upon  the  Subject  of  ihg  Pope'i  Bull 
 concerning  the  tranchifes  tn  the  City  of  Rom.e,^ 
 and  of  the  following  Ordonance  on  the  26  th.  of 
 December  lajl. 
 
 Efore  the  underwritten  Apoftolical  Nota- 
 
 ry  was  prefent  in  his  own  Perfon,  Me/Jire 
 
 Achilles  de  Harlaj^  Councellorof  the  King  in 
 his  Council  of  State,  and  his  Majefties  Attorney 
 General,  who  in  thePrefence,  and  by  the  Ad- 
 vice 
 
(  §4  ) 
 
 Vice  and  Council  of  Meffire  Denis  Tinlon  and  of 
 MeJJire  Francois  Crtteau  de  U  Afo/V«i?»  alfo.Coun- 
 fellors  of  the  King  in  his  Council  ofState,  and 
 his  Advocates  General  in  his  Court  of  Parli- 
 ament, has  declared  that  having  fbme  time 
 fince  fcen  Copies  of  a  Bull  given  on  the  1 2.th. 
 of  M^y  laft  paft,  by  our  Holy  Father  Pope 
 Innocent  the  iith^  concerning  the  Franchifts 
 which  certain  Perfons  are  in  PolTeffion  of  en- 
 joying in  the  City  of  Rome^  he  could  not  have 
 imaginedthathisHolinefs  could  have  conceived 
 the  defign  of  comprehending  the  Ambaffadors 
 which  the  King  was  willing  to  fend  to  him, 
 in  the  general  Menaces  of  Excommunication 
 which  he  judged  convenient  toinfert  therein, 
 contrary  to  the  Ufe  obferved  by  other  Popes 
 in  the  Bulls  made  by  them  ;  he  had  hoped  that 
 if  the  Remembrance  of  the  Sovereign  Power 
 which  the  Kings,his  Majefty's  Predecefforsex- 
 ercifedin  Rome  of  their  Liberalities  to  the  Holy 
 See,  and  of  the  Proteftionthey  gave  to  feveral 
 Popes,  could  not  induce  this  Pope  to  caufe  to 
 be  rendred  to  the  King  in  the  Perfons  of  his 
 Minifters,  Honours  and  Teftimonies  of  Ac- 
 knowledgment proportionable  to  his  Bounties, 
 at  leaft  his  Holinefs  as  vifible  Head  of  the 
 Church,  would  not  beinfenfihle  to  the  Prodi- 
 gies which  the  King  had  performed  before  his 
 Eyes  for  the  re-unitmg  in  the  Bofom  of  this 
 good  Mother  fo  vaft  a  number  of  Children 
 that  were  gone  aftray  from  her,  that  he  would 
 be  affefted  with  the  Piety  of  this  Prince,  and 
 the  powerful  Proteftion  he  continually  gives 
 
 to 
 
(55  ) 
 
 to  Prelates,  tho'  he  was  not  with  his  Victories 
 and  Power  ;  and  that  he  would  not  enter  into 
 difpute  with  him  about  Rights  that  had  not 
 fufferedany  Invafion,  even  for  feveral  years 
 under  his  Popedom. 
 
 But  being  informed  that  his  Holinefs  had 
 given  order  to  the  Cardinal  chat  is  his  Vicar  in 
 Rome^  to  declare  the  Church  of  St.  Lewis  of 
 thefaid  City,and  the  Ecclefiafticsthat  officiate 
 in  it,  interdifted  for  having  admitted  to  the 
 participation  of  the  holy  Myfleriesa-nd  Sacra- 
 ments on  the  Night  wherein  is  celebrated  the 
 Solemnity  of  our  Lords  Nativity  ;  Mor^fieurle 
 M^trquis  deLavardw  the  Kings  AmbafTador  ex- 
 traordinary to  his  Holinefs,  and  that  it  was 
 fuppofed  by  the  Ordonance  delivered  upon 
 thisSubjeO:,  that  he  was  notorioufly  Excom- 
 municated for  pretended  Contraventions  to 
 thisBqll,  thefaid  Attorney  General  did  not 
 think  that  he  could  without  being  wanting 
 to  his  Duty,  remain  any  longer  in  the  Silence 
 he  had  hitherto  kept. 
 
 Now  if  the  Matter  which  has  given  anoc* 
 cafion  to  fo  great  an  Excefs,  did  concern  the 
 Ecclefiallical  Jurifdiftion  which  belongs  to  the 
 Pope,  he  would  eafily  fbew  the  Errors  that  have 
 been  committed  by  proceeding  againftaPerfon 
 that  has  not  been  particularly  fpecified  in  that 
 Bull,  to  whom  the  State  of  Matters  has  not 
 been  fignified  fince  his  being  at  Rome^  who 
 might  be  ignorant  of  them  in  tmnce^  where  it 
 was  not  publi(ht,tbat  the  Pope  couU  not  con- 
 demn him  as  an  AmbafTador  tho'  his  Charader 
 
 S  ouahc 
 
(  S6  ) 
 
 ought  to  fecure  him  from  thofe  Thunders,  in 
 regard  of  his  Fanftions^yet  His  Holinels  would 
 not  fo  much  as  hear  or  own  him  in  that  Quali- 
 ty, whatever  AddrelTes  he  has  caus'd  to  be 
 made  for  that  purpofe,  and  that  in  fine,  the 
 very  Rules  of  the  Canon  Law  requires  that 
 Perfons  of  fo  eminent  a  Dignity,  as  is  that  of 
 his,  ftiould  be  pointed  out"  by  Name  in  Bulls 
 of  that  Nature,  before  they  can  incur  the  Pe- 
 nalties they  .utter, 
 
 •  But  that  the  Pope  in  a  Matter  purely  Tem- 
 poral, as  are  thefe  Franchifes  of  the  Kings  Am- 
 baffadors,  having  made  ufe  of  the  Spiritual 
 Arms,  which  he  is  only  entrufted  withal  for  the 
 Conduftand  Edification oftheChurchjand  ha- 
 ving confticuted  himfelf  Judge  m  his  own 
 Caufe,  the  Excommunication  which  his  Holi- 
 nefs's  Cardinal  Vicar  declares  to  have  been  in- 
 curr'd,  is  fo  null,  that  there  is  no  occafion  for 
 any  Proceedings  to  annihilate  it, and  thofe  that 
 are  therein  comprehended,  ought  not  to  re- 
 ceive Abfolution,  though  it  were  even  offered 
 them  at  their  own  Homes. 
 
 And  indeed  the  faid  King's  Attorney  Gene- 
 ral does  with  all  the  Fremh  expefl:  from  his  Ma- 
 jefty's  fingle  Power  the  Reparation  which 
 thefe  Proceedings  challenge,  and  the  Confer- 
 vationof  thofe  Franchifes  which  only  depend 
 on  the  Judgment  of  God,  as  all  the  Rights  of 
 this  Crown,  and  which  can  admit  of  no  Di- 
 minution but  fuch  as  the  King's  Moderation 
 and  Juftice  may  give  them. 
 
 But 
 
(  57  ) 
 
 But  as  not  ariy  thing  can  contribute  more  to 
 ie.ffen  in  the  Minds  of  Shallow  Perfons  and  Li- 
 bertins  the  Veneration  which  People  ought  to 
 have  for  the  Power  of  the  Church,  than  the  i\\ 
 ufe  which  its  Miniiters  may  make  of  it ;  the 
 King's  faid  Attorney  General  declares,  that  lie 
 is  appeaUng,  asindeed  he  appeals  by  the  prefent 
 Act  from  theabufive  ufe  that  is  made  of  it  in 
 the  faid  Bull  and  Ordonance,  not  to  our  Holy 
 Father  Pope  Innocent  the  nth  better  informed, 
 fo  as  has  been  prai9:ifed  in  refpefl:  of  fome  of  his 
 PredecefTors  ;  when  that  they  had  true  Ideas 
 of  their  Power,  that  their  Years  allowed  thern 
 toad  of  themfelves;  their  might  be  hopes  that 
 in  time  they  might  be  brought  to  know  the 
 Juftice  and  Truth  of  the  Complaints  that  were 
 brought  before  them;  and  that  neither  the 
 Preventions  in  favour  of  their  Country ,  nor  the 
 Partiahties  of  thofe  they  honoured  with  theii* 
 Truil,  did  not  prevail  over  the  Obligations 
 which  the  Quality  of  Common  Father  of  all 
 Cbrijlians  does  irnpofe. 
 
 ProteftingtocaiTy  on  thishisfaidAppealup^ 
 on  this  Grievance,  and  upon  the  others,  v/hich 
 he  referves  to  reprefent  to  the  Hrll  General 
 Council  that  fiiall  be  held,  as  the  Tribunal 
 truly  Sovereign  and  Infallible  of  the  Church^to 
 which  its  vifible  Head  muft  fubmir,  as  well  as 
 its  other  Membeis ;  and  therein  to  further  a- 
 mong  other  things  a  Regulation  that  fhall  pre- 
 vent the  Employing  fo  Holy  an  Authority  i.rl 
 Ufes  fo  far  from  thofe  for  which  it  was  confi- 
 ded in  the  Church  in  the  Perfon  of  St.  Peth  ; 
 
 S  2  this 
 
(58  ) 
 
 this  may  make  the  Pope  be  mindful,  that  God 
 having  fepa  rated  the  two  Powers  of  the  Prieft- 
 hood,  and  of  Empire,  His  Hohnefe  cannot  mak^ 
 ufe  of  the  Authority  of  the  (irfl:  for  the  Rights 
 that  depend  on  the  fecond  ;  that  according  to 
 Temporal  Laws  he  ought  to  poflefs  thofe  large 
 Territories  which  his  Predeceflbrs  have  recei- 
 ved from  the  Liberality  of  Temporal  Princes, 
 and  particularly  from  that  of  our  Kings,  and 
 that  m  fliort,  he  would  confidcr  upon  a  Truth 
 which  a  great  Arch-bifhop  in  Frame  wrotQ  to 
 OGe  of  his  PredecefTors ;  that  a  Prelate  that  ex- 
 communicates aC/?r//?/.^;?  contraty  to  the  Rules, 
 and  for  Rights  of  a  Kingdom  of  the  Earth, 
 may,  in  fuch  an  Occafion  well  lofe  the  Power 
 of  binding  and  unbinding  which  his  Charafter 
 gives  him ;  but  that  he  cannot  deprive  of  eter- 
 nal Life,  him  to  whom  he  does  this  Injultice. 
 if  his  Sins  do  not  render  him  unworthy  of  the 
 Mercy  of  God.  Of  which  the  faid  Attorney 
 General  has  required  of  us  as  an  Aft.  Done 
 in  the  Court,  m  the  Prefence  of  the  Kings 
 Council,  on  the  22d.  day  of  January,  in  the 
 Year  x688. 
 
 Monjt'lgnor  $in.  Not. 
 
 Tri^ted  at  Paris  bj  Francis  Muquets,  the  KJng 
 and  hi6  Parltaments  chkf  Printer^  Street  le 
 Harp,  1 688    With  Ihs  Majejlies  Privilege. 
 
 FINIS. 
 
(5^) 
 
 0m   GalUcmi   De  Ec-  The  Declaration  0/ t^^  GalUcan 
 
 rlpHaft-lra      PnreOarp  Clergy,  ro^cerww^  j/,e  Ecclefia. 
 
 CieiialtlCa     rateitate  ^jcal  Power  in  the  rear  1682. 
 
 Declaratio.     A.    D. 
 
 1682.  I.  That  God  g4ve  to 
 
 St,  Peter  a?3d  his  Suc^ 
 
 J.  Beato  Petro^  ejuf-  eejfors  Vicars  of  ChriH^ 
 
 que  fuccefforibus  Chri-  and  to  the  Church  her 
 
 fti  vicariis,  ipfique  Ec-  Self  the  Power  of  Spiri- 
 
 clefiae  rerum  Spirituali-  tual  things  vert aining  to 
 
 unj,    &    ad    jEcernam  Eternal  Lifey  hut  not  of 
 
 falutem    pertinentium  Civil     and    Temporal 
 
 non  autem  Civiliumac  Mat ters. For  the  Lord  f aid 
 
 Temporalium  a  Deo  My  Kingdom  is  not  of 
 traditam     Poteftatem,  this  World,  And  again,* 
 
 dicente  Domino,    Reg-  Render    unto  Cafar   the 
 
 num  rneum    non   eft    de  things  that  are    Cafar'^s, 
 
 hoc  Mundo.  Et  Iterum,  and  unto  God  the  thirgs 
 
 Reddite  qua  funt  C^fa-  that  are  God^s,  And  there- 
 
 Yis  Cafartj  &  qua  funt  fore  that  of   the  Jfojlle 
 
 Dei    Deoy    ac   proinde  n^uji  ftand^   Let  every 
 
 Jlare  Apoftolicumiilud,  Soul  be  fubjeft  to  the 
 
 Omnis  anima   PoteUati-  Higher- Powers ,     for 
 
 km  fuhlimiorihus  fuhdita  ther  is  no  Power   but 
 
 fit.     Non  eH  enim  Po-  ofGod,  the  Powers  that 
 
 teltas  nift   a  Deo.    Qua  be  are  Ordained  of  God; 
 
 Autjem  junt^  a  Deo  ordi-  whofoever       therefore 
 
 nata  funt.     Itaque    qui  Refifteth    the    Power, 
 
 Potesiati    RefiHit,    Dei  Refifteth      the     Ordi- 
 
 ordinationi  Refiflit.  Re-  nance  of  God.     There- 
 
 ges   ergo  et  Principes  fore  Kings  and  Princes 
 
 in  Temporalibus  nulli  are  not  fubjeci^  /;;  Tem- 
 
 '  Ecclefiafticaj    Poteftati  porals,  to  any  Ecclefia- 
 
 Dei  ordinatione  fubjici,  itical  Power^  bj  the  Or- 
 
 neque 
 
neque  Autoritate  Cla-  dinAnceofGod^netthercm 
 
 vium    Ecclefiae  direfte  they,  by  Authority  of  the 
 
 vel  indirefte    Deponi,  Keys ^/^//^  Church,  D/- 
 
 aut    illorum     fabdltos  recfly    or   Indire^ilj^    he 
 
 eximi  a  Fide,  atque  O-  Deposed,  or  their    Sub- 
 
 bedientia,   ac    prajftito  je5ls  Abfolv'^d  from  their 
 
 Fidelitatis  Sacramento  Faith  and  Obedience^  and 
 
 folvi  polTe,  Eamque  fen-  Oath  of  Allegiance  which 
 
 tentiam  Publicie  Tran-  they  have  taken, 
 
 qaillitati     neceiTariam,  And  this  is  to  be  firm" 
 
 nee     minus     Ecclefise  ly  Retain'*d^  as  Neceffa- 
 
 quam  Imperio  utilem,  ry  to  the  Vubliek  Peace^ 
 
 ut   verbo  Dei,  Patrum  and  not  lefs  Vfeful  to  the 
 
 •traditioni,et  Sanctorum  Church  than  to  ///^State, 
 
 Exemplis        confonam  as  being  Confonant  to  the 
 
 omnino  retiiiendam.  Word  c?/God,  ^/;£?  Tra- 
 dition of  the  Fathers,/?;;^ 
 Pra'ftice  of  the  Saints. 
 
 IL  Sic  autem  ineffe  .  11.  But  that  the  full 
 
 Apoftolicoe  fedi,  ac  Pe-  Power  of  SpiritualThings 
 
 mfuccelToribusChrifti  is  fo  in  the  Apoftolical 
 
 vicariis  rerum  Spiritu-  See,  and  the  Succeffdrs 
 
 alium  plenam  Potefta-  of  Peter,  the  Vicars  of 
 
 tern,  ut  fimul  valeant  Clmiiy  that  the  Decrees 
 
 atque    immota    confi-  of  the  Holy  and   Oecu- 
 
 ftant  Sanftse  Oecume-  menical      Council      of 
 
 mcx  fynodi    Conftanti-  Conftance ,     concerning 
 
 enfls  a  fede   Apoftolica  the  Authority    of  Genc- 
 
 comprobata,    ipforum-  ral  Councils,  which  are 
 
 que-Romanorum  Pon-  contain'* d  in  the  ^th  and 
 
 tincum,  ac   totius  Ec-  5/^  SefTions,    A/^proved 
 
 clefia;  ufu    confirmata,  by  the   Apoftolical  See, 
 
 atque  ab  Ecclefia  Gat-  and  Confrmed  by  the  ufe 
 
 licana^ 
 
(6 
 
 licana,  perpetua  Reli- 
 gione  cuilodita  Deere- 
 ta  de  Autoritate  Con- 
 ciliorum  Generalium, 
 quae  Seff.  4.  $c  5.  con- 
 tmentur;  nee  probari 
 a  Gallicana  Ecclelia,  qui 
 eorum  Decretorum, 
 quafi  Dubiai  fint  Auto- 
 ritatis,  ac  minus  ap- 
 probata,  robur  infrin- 
 gant ;  aut  ad  iblum 
 Schifmatis  teoipusCon- 
 cilii  dida  detorquc- 
 ant. 
 
 III.  Hinc  Apoftolicoi 
 Poteftatis  ufum  Mo- 
 derandum  per  Cano- 
 nes,  Spiritu  Dei  Con- 
 ditos  &  totius  Mundi 
 Reverentia  confecratos 
 Valere  etiam  Regulas, 
 Mores  &-  Inftituta  a 
 Regno  &  Ecclefia  Gal- 
 licand  recepta,  Patrum- 
 que  terminos  manere 
 Inconcuffus ;  atque  id 
 pertinere  ad  ArnpUtu- 
 dinem  Apoftolicoi  fedis, 
 ut  Statoa  8c  Conllic- 
 tudines  tantss  fediS;  & 
 
 r  ) 
 
 of  the*  Popes  of  Rome 
 themjelvesj  a^d  the  whole 
 Church,  and  kept  with 
 perpetual  Veneration  by 
 the  Gallican  Church, 
 fljou'^d  likewije  Remain  cf 
 Force  and  Vnjjjaken. 
 
 Nor  arc  they  Jpprov'^d 
 by  the  GalUcan  Church, 
 who  rvou'^d  h/jirtnge  th& 
 Strength, of  thcje  Decrees, 
 as  if  they  were  of  Doubt fuL 
 Authority  or  lefs  Juthen* 
 tick  i  or  mho  wou^d  JVreJi 
 the  Words  cf  the  Council 
 only  to  the  ttmeofSQhiim. 
 
 IIL  He?2ce  the  Vfe  of 
 the  Apoftolical  Power 
 is  to  be  Moderated  by  the 
 Canons,  Framed  by  the 
 Spirit  of  God,  and  Con* 
 Jecrated  by  the  Veneration 
 of  the  Whole  World.  And 
 likewife  the  Rules,  Cu* 
 ftoms,  and  Inftitutions 
 which  have  been  Receru^d 
 by  the  Kjngdorn  and  Gal- 
 iican  Church  are  to  be 
 in  Force^  and  the  Bounds 
 of  our  Fathers  to  Rern/iin, 
 Vnfhaken  ;  And  that  this 
 is  for  the  Eminence  of 
 Eccle- 
 
(62) 
 
 Ecclefiarum  Confenfi-  the  Apofkolk^lScCy  that 
 one  firmatse  propriam  /A^ Statutes /f;t?^Ufaged?/ 
 ftabilitatem  obtineant.   fo  Great  a  See,  a^jd  Efta- 
 
 blifhM  hy  the  Cdnfent  of 
 the  ChUrcheSj/^^a*^  ob- 
 tain their  prof  er  Stabilitj. 
 
 IV.  In  FIdei  quoque       IV.  The  Pope  likewife 
 
 Queftionibus    praecipu-  has   the  Chief  Part   in 
 
 as    fummi       Pontificis  Queliions  concerning  the 
 
 efle  Partes,  ejufque  De-  Faith,  and  his  Decrees 
 
 crcta  ad  omnes  &  fin-  have  ReffeB  to  All  and 
 
 gulas    Ecclefias    perti-  Singular  Churches  :  But 
 
 ncre,  nee   tamen  Irre-  Never thelefs    his  Judg- 
 
 formabile  efle    Judici-  r//e'/;^/.f^(p/Irreformable, 
 
 um,  nifi  Ecclefiaj  Con-  except  tke  Confent  of  the 
 
 fenfus  acceflerit.  Church  go  along  tvith  it. 
 
CASE 
 
 TRULY 
 
 STATED; 
 
 Wherein  the 
 
 CASE  Reflated 
 
 Is    fullv   CONSID'ER'D. 
 
 By  a  Member  of  the  Church  of  England, 
 
 I  Pet.  III.  If.  But  fan^ify  the  Lord  God  in  your 
 heart s,  and  he  ready  always  to  give  an  anfwer  to 
 every  man  that  asketh  jou  a  reafon  of  the  hope  that 
 is  in  youy  "with  meeknefs  and  fear  : 
 
 LONDON: 
 
 Printed  for  Qearge  Strahan  at  the  Golden 
 Ball  over  again  ft  the  Royal  Exchange  in 
 Cornhil/.     1714. 
 
(3) 
 
 The  CASE  truly  Stated-^  ova 
 Vindication  of  the  Cafe  Sta^ 
 tedy  &:c. 
 
 V'mdkator.g^  Ince  you  have  been  pleafed,  Sir,' 
 to  give  your  felf  the  Trouble  of 
 looking  over  the  CASE  STATED, 
 with  your  Popiili  Friend,  I  pre- 
 fume  it  may  be  no  Offence  to  beg,  that  you  will 
 be  fo  kind  as  to  furvey  it  once  more,  or  rather 
 your  Friends  Refledions  upon  it,  together  with  a 
 Member  of  the  Church  of  England^  who  I  affure 
 you  means  neither  you,  nor  any  one  elfe 
 Harm  ,•  and  who  earneftly  defires  to  be  ferviceable 
 to  you  to  the  bed  Purpofes,  as  the  Author  of  the 
 Cafe  'ftated  alfo  did  ;  I  mean  in  order  to  your 
 Temporal,  and  much  rather  to  your  Eternal  In- 
 tereft. 
 
 Refiater.  Such  Kindnefs  as  this  is  what  every 
 one  ought  highly  to  value.  And  could  1  poflibly 
 hope  to  reap  any  Advantage  by  a  Review  of  that 
 Converfation^  between  the  Lord  and  the  Gentlemany  I 
 fhould  be  glad  to  go  over  it  again  and  again,  till 
 you  were  quite  tired  with  it.  But  to  deal  plainly 
 with  you^  by  what  I  have  f&zn  of  it  already ;,  Ide- 
 fpair  of  its  having  any  good  effed  upon  me,  or  any 
 one  elfe  that  confiders  it  carefullyand  impartially. 
 Vind,  Do  not  be  fo  pofitive.  1  hope  you  may 
 find  your  felf  miftaken  in  this  Suppofjcion^  as  fond 
 as  you  are  of  it» 
 
 A  z  l^efi. 
 
(4) 
 
 Refi,  Then,  if  you  pleafe,  let  us  try. 
 
 Vind,  With  all  my  Heart.  And  may  the  Al- 
 mighty gracioufly  direc5i:  our  Underftandings, 
 that  we  may  difcern  the  Truth,  and  fincere- 
 ly  embrace  and  adhere  to  it. 
 
 Refi.  Will  you  pleafe  then  to  begin. 
 
 Vind,  I  forbear  to  enquire  what  ^  extreme  Satis-- 
 faction  you  profefs  to  have  had^  in  reading  the 
 Cafe  Stated^  and  what  Expedation  you  would  be 
 thought  to  have  entertained,  of  its  bringing  your 
 Popifh  Friend  to  renounce  a  fuperfiitious  Religion ^  pre^ 
 judicial  to  his  Interefis^  both  in  this  Worlds  and  in  the 
 next.  In  this  I  cannot  perfwade  my  felf,  that  you 
 exped:,  or  even  defire  to  be  believed  ;  but  doubt 
 rather  that  you  love  that  Superfiitious,  and  indeed 
 Idolatrous  Religion  too  well,  to  think  of  parting 
 with  it  upon  whatever  account. 
 
 Refi,  This  is  not  to  the  Point  we  are  upon,  of 
 the  Cafe  Stated. 
 
 Vind.  But  it  certainly  is  to  the  point  of  your 
 Sincerity.  However  I  let  it  pafs,  and  proceed  to 
 the  firft  Sedion  of  your  Letter  ;  where  it  is  obfer- 
 vable^  you  filently  pafs  over  what  is  urged  in  the 
 Cale  Stated,  as  to  the  Hope  of  Salvation  in  the 
 Church  of  England. 
 
 I.  Refi.  Pray  how  do  you  mean  ?  I  fay,  '\you  fee. 
 Sir,  your  Authors  firfi  Paragraph.  Can  there  be  any 
 thing  more  fhamefully  unjufi  ?  What  Roman  Catholick 
 €ver  denied  Jerufalem  to  he  the  Mother  Church,  &c. 
 
 F/W.  I  am  very  fenfibie  you  do  fay  it ;  but 
 that  is  what  I  complain  of,  that  you  call  this  the 
 firft  Paragraph,  whereas  there  is  certainly  another 
 before  ic  ,*  and  fuch  an  one,  as  well  deferved  your 
 Confideration.  Vray,  my  Lord,  fays  our  Author^ 
 What  is  there  in    the   Communion  of  the  Church  of 
 
 t^^-^i^^*  '\^*  5. 
 
 England. 
 
C5) 
 
 England,  JhouU  make  you  think  your  Soul  In  any 
 Danger  ?  Would  there  be  any  Hazard  of  your  Soul^  if 
 there  were  no  Invocation  of  Saints  that  are  dead,  in  the 
 Offices  of  the  Church  :  No  Figures  or  Images  of  God  to 
 to  he  feen  there  :  No  Elevation  of  the  Hofi,  which  was 
 hut  of  late  Tears  brought  into  the  Church  :  No  Prayers 
 for  Souls  out  of  Purgatory:  If  the  PublickVrsLycrs, 
 were  in  the  Vulgar  Tongue  :  And  if  the  Sacrament 
 were  given  in  both  Kinds,  &c.  It  is  certain,  thefe 
 are  things  which  God  has  not  required  at  our 
 Hands,  all  but  the  Two  laft.  The  reft  he  has  no 
 where  enjoined,  yet  you  pradife  them  ,•  thefe  he 
 has  taught  and  exprelly  commanded,  and  you  for- 
 bear, and  forbid  them.  And  our  Worfhip  there- 
 fore is  not  the  worfe,  for  not  concurring  with 
 yours,  in  thefe  Corruptions,  nor  our  Souls  any 
 way  endangered  by  it.  So  long  as  we  are  found 
 in  the  Faith,  and  our  Offices  right  in  other  Re- 
 fpedts,  our  Service  cannot  poffibly  be  the  lefs 
 available  to  Salvation,  for  being  free  from  ground- 
 lefs  Additions.  This  is  fo  evident  to  every  one, 
 whq  is  but  tolerably  acquainted  with  the  Holy 
 Scriptures,  that  it  was  artfully  done  of  you,  to 
 take  no  notice  that  any  fuch  Cafe  had  ever  been 
 put,  and  to  call  the  next  the  firfi  Paragraph,  as  if 
 none  other  had  gone  before  it. 
 
 II.  Kef,  Well,  but  what  fay  you.  Sir,  to  what 
 I  call  the  firfl  Paragraph  ?  Can  any  thing  be  more 
 jhamefuUy  unju[i  ?  What  Roman  Cacholick  ever  de- 
 nied ]tvxxh\tvn  to  be  the  Mother  Church  in  the  Scnfe 
 this  Author  ^eak>  of  ? 
 
 ^ind.  But  why  do  you  Roman  CathoUcks,  as  you 
 ftile  your  felves  ;  why,  I  fay,  do  you  call  yours 
 the  Mother  Church,  as  if  all  others  had  fprung  from 
 it,  when  as  you  know,  and  do  here  confefs,  that 
 not  Rome,  but  Jerufaler/7'vjas  the  firft  Seat  of  Chri- 
 ftianity,  where  the  Gofpel  began  to  be  publilhed, 
 and  from  wlience  ics  Scund  we?:t  out^  not  to  Rome 
 
 A  3  onI;y; 
 
only,  but  ifjto  all  Lands,  and  its  glad  Tidings  unto 
 the  Ends  of  the  Earth,  and  was  for  this  reafon 
 antiently  owned  to  be  *  the  Mother  of  all   Churches. 
 
 Refi.  This  we  all  grant  •  but  what  I  blame  this 
 Author  for,  is,  fixing  an  Opinion  upon  m^  which  we 
 do  not  own  ^  as  if  we  held  the  Church  of  Kome^ 
 to  be  antienter  than  that  oijerufakm. 
 
 Find,  I  am  fure  this  is  the  moft  natural,  and 
 proper  Signification  of  the  Mother  of  all  Churches. 
 
 Reft.  But  we  plainly  declare  our  meaning  in 
 Pope  P/Ws  Creed,  when  we  fay,  SanBam  Catholi- 
 cam,  d^  ^foftoUcam  Romanam  Ecclefiam  omnittm  Ec 
 cleparum  Matrem  &  Magiftram  agnofco,  I  own  the 
 Holy  Catholick  and  Apoftoiick  Roman  Church, 
 to  be  the  Mother  and  Mi'ftrefs  of  all  Churches. 
 
 Vind.  Pardon  me  good  Sir,  if  I  do  not  think  this 
 fo  very  plain.  For  here  you  acknowledge  your 
 Koman  Church,  to  be  not  only  the  Miftref^  but 
 th^  Mther  too  of  ail  Churches.  And  what  need 
 of  this  Title,  if  you  mean  no  more  by  it,  than 
 you  do  by  the  other  of  Miftrefs  ? 
 
 III.  Refi,  But  what  have  you  to  fay  againft  her 
 being  the  Miftrefs  of  ail  other  Churches,  with  an 
 indifputable  Supremacy  over  them  all. 
 
 Vind,  Weil,  I  vnW  proceed  to  anfwer  this  Que- 
 ftion,  and  mult  tell  you  here,  that  this  is  a  vain 
 Pretence,  and  grounded  purely  upon  Ufurpa- 
 tion 
 
 Reft^  That  is  very  ftrange. 
 
 Vind.  Not  fo  very  ftrange  neither  .  For  you 
 yourfelf  grant  f  that  throughout  tlie  Holy  Scri- 
 pture, there  is  no  Promife  made  to  the  City  c/Rome, 
 mr    the    kaft   Intimation    of  her   being   Head  of  the 
 
 ^91?^   Tbeod.  H,  E.  1,  j.  c.  9, 
 
 Churches 
 
(7) 
 
 Churches^  or  the  Standard  or  Center  of  Unity  to  \m 
 alL 
 
 Refi.  I  do  fo.  But  then  at  the  fame  time  I  ex- 
 prefly  tell  you,  that  tJoe  Vromlfes  were  wade  to  St. 
 Peter^  and  in  him  to  his  SucceiTors  ;  and  hence  it 
 is,  the  Bifiiops  o^Kome^  his  SucceiTors,  now  claim 
 to  be  fupreme  over  all  the  Church,  not  as  feat- 
 ed  at  Kowe,  but  as  SuccefTors  to  this  Univerfal 
 Paftor. 
 
 Vind.  I  cannot  fuppofe  you  ignorant,  that  not 
 an  Univerfal  Supremacy,  but  a  Primacy  of  Order 
 only,  was  given  to  the  See  of  Kome,  S^td  ro  ^ctfrt- 
 hivnv  7np  vTQKtv  hieiviwj  as  the  Council  of  Ch  alee  don 
 fpeaks,  "^  becaufe  of  Kome's  being  f  the  imperial 
 City  ;  and  that  to:  '/Va  'x^t^^^A  equal  Privileges  were 
 at  the  fame  time  decreed  ||  -7^  rni  vU^  'p«V"^  ^ 
 dyialirt^  ^e}v(J>y  to  the  r/iofi  Holy  Throne  of  Conftan- 
 tinople,  as  of  a  NEPJ^ROME  *.  Whence  you  mud 
 confefs,  Kome  was  not  then  looked  upon  to  have 
 
 *  Can,  28. 
 
 t  Jnd  hereto  agrees  that  of  IrencEUs,  /.  i.  c,  7^»  Ad  hanc 
 cnim  Ecclefiam,  propter  potentiorem  Pnncipalitatem,neceffe 
 eft  omnem  convenire  Ecclefiam, 
 
 ji  Ibid. 
 
 ^  On  which  Canon,  and  the  ^d  of  Conflantiiiople,  you  may 
 olferve  what  CoJiJlruBion  is  made  hy  Nilus  of  Theiralonia, 
 csfet  <^  rf^  TrdTixta.t')^^*  p'^'  Ti  J)st  THTwv  (jutir^luo'Jp'yScc.  What 
 elfe  do  we  learn  from  hence,  but  that  the  Pope  had  his 
 Primacy  above  other  Churches  given  him,  not  by  the  Apo- 
 ftles,  but  by  the  Fathers.  And  that  it  was  becaufe  Rome  was 
 the  Imperial  City.    For  fo  fays  the  Canon,   <^^  ^  mii- 
 
 cA'.HvLuy  The  Privileges  v/ere  given  the  Pope  by  the  Fathers, 
 becaufe  this  was  the  Chief  and  Imperial  City.  And  if  it 
 had  the  Preheminence  upon  this  Account,  then  not  becaufe 
 of  its  Bifhop  being  St.  Perer^s  SucceiTor  ^  and  n)oreover,  if 
 it  was  only  from  the  Fathers  [fffemhled  in  Council]  then  not 
 from  the  Apoftle?.  See  alfo  Barlaam  to  the  fame  pir^ofc, 
 c,  5.  /•.  z6.  and  Sozomeu  i-J.  E.  /.  7,  c,  9, 
 
 A  4  fuch 
 
(8) 
 
 fuch  an  exalted  Supremacy,  #s  fhe  now  pretends 
 to  ^  and  again,  thac  what  Ihe  had  was  not  by  any 
 Divine  Right,  but  by  the  Decrees  of  Councils, 
 and  the  fingular  Regard  that  was  paid  to  her  as 
 the  Seat  of  the  Emperor.  You  know  alfo  your 
 own  Pope  Gregory  the  Great,  in  an  Epiftle  to  the 
 Emperor  Mauritius^  notes  it  as  a  Mark  of  Anti- 
 chriftian  Pride,  for  any  one  to  pretend  to  the  Ti- 
 tle of  Univerfal  Biftiop.  His  Words  are  thefe  5 
 *  /  boldly  ajfirWy  that  whofoever  calls  himfelf  Uni- 
 *verf(il  Bifhopy  or  defires  to  be  fo  called  by  others y  fhcws 
 himfelf  by  fuch  his  Haughtinefs,  to  be  a  Fore-runner  of 
 Antichr'ift^  in  as  much  as  he  froudly  advances  himfelf 
 above  all  others. 
 
 Reft,  I  cannot  deny,  but  he  fpeaks  alfo  to  the 
 fame  purpofe,  in  divers  other  Places. 
 
 Find.  Be  pleafed  therefore  to  remember  it. 
 
 R<?/.  But  we  have  t  plain  Proof  of  St.  Veters  Su- 
 premacy, and  by  confequence  of  his  'Succeffors 
 the  Bilhops  of  Kome  in  cheir  feveral  Generations. 
 
 Vind>  May  I  know  your  Proof,  firft  of  St.  Veters 
 Supremacy,  and  afterwards  of  the  Pope's. 
 
 *  Ega  autem  fidenter  dico,  quia  quifquis  fe  univerfalem 
 Sacerdotem  vocat,  2>ui  vocari  defiderat,  in  Elatione  fua 
 Antichriflum  prascufrir,  quia  fuperbiendo  fe  csteris  praepo- 
 nit.  JL.  6.  £/.  194.  Vide  etiam  l.^.  ep.  76,  78,  80,  8i. 
 
 t  C.  R.  p.  8.  Toil  put  St.  Jerom,  St,  Cyprian,  and  St.  Chry- 
 foftom  in  your  Margin^  in  hope  the  miwary  Reader  rv ill  conclude 
 them  to  Ian  Teftiwovy  to  St.  Peter'j  Supremacy.  But  give  me 
 leave  to  tell  you,  that  he  who  can  find  any  fuch  thing  in  any 
 cf  the  Places  referred  to,  vnijl  have  letter  JSyes  than  I  have. 
 For  I  cannot  pofjihly  fee  it  there.  The  firft  mid  laji  have  not 
 one  lAm  on  this  SuhjeB,  and  you  might  as  well  have  referred  to 
 St.  Ignatius'^  Epiflles,  or  Hermas'j  Paflor.  And  the  other  de- 
 dares  our  Saviour  would  foif^,,  his  Church  upon  one^  as  I  fiall 
 hereafter  f^ew  he  did '^  yet  at  the  favie  time  he  afirmsy  that  our 
 Lord  gave  alt  his  Apofiles  equal  Power  and  Authority ^  and  fo  no 
 one  of  them  could  clam  a  Superiority  over  the  others. 
 
 Reff, 
 
(9) 
 
 Refi.  Our  Proof  of  St.  Teters  Supremacy  is  two- 
 fold, from  Scripture  and  Univerfal  Tradition. 
 
 Vind,  That  your  Tradition  is  not  fo  univerfal 
 as  you  imagine,  is  pretty  evident,  from  what  I 
 have  juft  now  obferved  to  you,  and  will  be  more 
 fo  before  we  part.  But  pray  let  me  hear,  what 
 Authority  you  have  for  it  from  Scripture. 
 
 Reft.  You  fhall.  Only  give  me  leave  by  the 
 way,  to  put  you  in  mind,  that  this  is  more  than 
 I  am  any  way  obliged  to.  For  tell  me  I  pray, 
 *  Mu[i  nothing  he  believed  hut  what  is  in  Scripture  ? 
 Does  the  Scripture  mention  every  Tlace,  where  every 
 Apo^le  preached  the  GoJ^el^  orof^vhich  they  were  Bi^ 
 (hops  ? 
 
 Find,  Who  fays  it  does  ?  But  its  Silence  in  this 
 Refped  will  never  prove,  that  it  might  not  juftly 
 be  expeded,  to  fpeak  of  fo  weighty  a  Point  as  the 
 Univerfal  Supremacy,  of  the  chief  Pallor  of  all 
 the  Churches,  if  there  had  been  any  fuch.  This 
 is  a  matter  of  that  vaft  confequence  to  the  whole 
 Body  of  Chriftians,  that  it  cannot  be  imagined, 
 the  facred  Writers  would  all  have  paffed  it  over 
 in  Silence  :  If  St.  Peter^  and  the  Popes  after  him, 
 were  to  have  had  the  fole  Power  of  governing 
 the  whole  Church,  and  of  determining  all  Con- 
 troverfies  in  Matters  of  Religion,  to  tell  this  to 
 the  World,  and  enjoin  all  Chriftians  in  whatever 
 Parts,  to  addrefs  to  them  for  their  Decifions^  had 
 been  fo  expeditious  a  way  for  preventing,  or  at 
 leaft  putting  a  fpesdy  End  to,  the  many  Differen- 
 ces that  have  from  time  to  time  infefted  the 
 Church,  then  it  cannot  be  thought  Almighty  God 
 would  not  have  prefcribed  ir,  in  very  piain  and 
 legible  Chara<aers,  that  every  one  might  fee  it. 
 And  if  all  Churches  were  neceffarily  to  own  the 
 
 *  C.  R,  p.  8, 
 
 Church 
 
C  lo  ) 
 Ch^rch  of  Rome  for  their  Head,  and  could  hope 
 for  no  Salvation  without  it  ,•  no  doubt  thofe  fame 
 Scriptures  which  enjoin  the  other  Parts  of  our 
 Duty,  would  not  have  failed  to  inform  us  of  this 
 iikewife,    leafl:  otherwife  we  ihould  run  blindly 
 into  Perdition. 
 Refi.  This  needs  fome  Gonfideration. 
 Vmd.  And  yet  I  have  fomething  farther  to  urge 
 in  behalf  of  the  Scriptures,  which  I  am  apt  to 
 think  you  have  not  duly  attended  to. 
 Refi,  Pray  what  is  that  ? 
 Find.  Do  not  you  teach  that  St.  P^^^r's  Supremacy 
 is  founded  on  Scripture. 
 Refi,  Yes  certainly. 
 
 Vind,  How  comes  it  to  pafs  then,  that  the  Scri- 
 pture's Silence  in  this  Cafe  is  judged  fo  little  to  the 
 purpofe  ?  Your  Claim  is  from  Scripture,  and  yet 
 you  make  it  not  neceffary  for  the  Scripture  to  fay 
 any  thing  of  it.  This  is  faying  and  unfaying  with 
 a  Witnefs.  And  a  Man  that  writes  at  this  rate 
 may  fet  up  for  an  Advocate,  for  whatever  Caufe, 
 but  will  be  fure  to  do  right  to  none. 
 
 Refi.  I  did  not  think  of  this.  But  yet  after  all, 
 if  nothing  but  Scripture  will  ferve  you,  you  fhall 
 have  it  prefently.  But  here  comes  a  PafTage  in 
 my  way,  which  I  muft  firft  beg  leave  to  take  fome 
 notice  of.  *  Fray  Sir^  what  does  your  Author  mean 
 hy  ftich  an  Univerfal  Supremacy y  as  fome  Popes  have 
 claimed  ?  Some  Tofes  'have  claimed  a  Temporal,  as 
 Tvell  as  a  Spiritual  Supremacy.  Tour  Author  jhould 
 knoWy  this  is  no  Tart  of  our  Faith,  Tofes  are  Men^ 
 and  have  their  Failings,  as  others  have  —  That  the  Faf- 
 fages  he  ^uotesy  -cannot  he  firained  to  the  Fopes  Temporal 
 Supremacy  J  and  that  they  were  not  fo  underfiood^  in  the 
 primitive  Churchy  I  will  not  deny. 
 
 "  C.  E,  p.  le, 
 
 Vifjd. 
 
( I» ) 
 
 Vinl  To  omit  Numbers  of  extravagant  Sayings  to 
 this  purpofe  in  theCanonifts.  I  prefume  you  will 
 not  deny  likewife,  that  '\Bellarmmy  and  "^  others  of 
 your  Principal  Writers  do  affert,  and  earneftly 
 .•.  contend  for  fuch  a  Power  in  the  Pope,  at  leaft 
 indiredly,  and  in  ordine  ad  fpritualia.  And  if  he 
 exercifes  it^  as  he  has  often  ||  done^  it  matters  not 
 much  to  thofe  who  feel  the  efFeds  of  it,  what  the 
 Pretence  for  it  be.  Your  own  moft  Learned  and 
 Judicious  Du  Tin  proclaims  it,  as  a  matter  out  of 
 doubt,  that  not  only  the  reft  of  the  Empire,   and 
 
 t  De  Rom.  Pontif.  1. 4.  c.  6.  &  in  Barclaium  c,i6, 
 
 ^  Pontificem  effe  caput  totius  Eccleliae,  &  habere  potefla- 
 tem  etiam  circa  omnia  temporalia,  probamus  ex  Theologis 
 &  Canoniftis.  Boz.  de  EccL  Monarch.  ^CTn/'.  Epift.  Dedicat. 
 ad  Clem.  VIII.  Pontif,  Qui  eft  Deus  in  terris,  Deus  unlverfi, 
 Regum  Pater.  Martin,  V.  in  Cone.  SJen?i,  In  Ecclefia  Chri- 
 Hiana  poteftas  temporalis  fubjeda  &  fubordinata  eft  poteftati 
 fpirituali  :  Ergo  Princeps  fpiritualis  poteft  imperare  Prin- 
 cipi  temporali,  &  difponere  de  rebus  temporalibus  in  ordine 
 ad  bonum  fpirituale.  Becan,  de  Jure  &  Juft.  c.  III.  Quaeft. 
 VII.  Negant  Haeretici  —  Pontificem  pofle  ullo  modo  impe- 
 rare Principibus  faecularibus,  neque  regnis  5  &  principatu 
 poffe  eos  piivare,  etfi  illi  privari  alioqui  mereantur.  Id. 
 Quaeft.  VIII.  Certe  qui  in  poteftate  Petri  temporalem  gia- 
 diuni  effe  negat,  male  verbum  attendit  Domini  proferentis, 
 converte  gladium  tuum  in.  vaginam,  uterque  ergo  eft  in  po- 
 teftate Ecclefiee,  fpiritualis  fcilicet  gladius  8c  materialis.  Bo- 
 Tiij.  Octav.  in  extravagante  unam  fa7iBam, 
 
 ,'.  As  is  tohefeen  at  large  i7zChamierde  Temporaii  Papas 
 Poteftate.  See  a  If 0  C.  Perron.  Repl.  a  la  Refponfe  duRoy&c. 
 ^.7:;.  8c  Harangue  au  tiers  ^tat.  _^.  6co,  &c.  8c  6zi,  Richer, 
 Hift.  Cone.  General.  Li.  c.  8.  w.  13.  De  Sevres  Invent,  de Phift. 
 de  France,  I'ann.  1615. 
 
 tl  Platin,  in  vit.  Greg,  7.  &  Bi?:,  Cone.  .to.  7.  p.  484.  Plat, 
 in  Yit.  Honor,  5.  Greg.  9.  8c  Ltnoc, /{.  EuW,  Sixti,  V,  contra 
 Hen.  JNavarr,  Sand,  de  fchifm.  Angl.  /.  i.p,  r^r.  8c  I.  ^.p,  568. 
 Cheriih.  Bulhr.p.  704.  &c.  Camhd.  M\t,  Eliz.  Regin.  jait.z, 
 A. D.  1570.  DiiPin,  de  Antif^.  Ecci.  DircipiinaDiffert.4,/'.355.  . 
 
 more 
 
(12    ) 
 
 more  particularly  of  Italy,  but  even  ||  Rome  itfelf 
 was  under  the  Civil  Government  of  Confiantine  and 
 his  Succeflbrs,  and  not  of  the  Pope.  But  as  ab- 
 furd  and  unreafonable  as  this  Claim  is,  you  fay 
 you  can  maintain  it  from  Scripture. 
 
 Refi.  Yes,  veryeafily.  Did  you  never  read  thofe 
 Words  in  the  New  Teftament.  *  Thou  art  Veter^ 
 and  upon  this  Rock  'wiU  I  huild  my  Churchy  and  the 
 Gates  of  Hell  fhall  not  prevail  againfi  it :  And  thofe 
 Others,    f  Feed  my  Lambs j  feed  my  Sheep  ? 
 
 Vina,  I  icnow  thofe  Words  very  well  ,•  but  I 
 hoped  you  would  have  given  fome  Evidence  from 
 Scripture^  of  this  Supremacy  you  are  contending 
 for.  And  do  you  now  think  to  put  me  off  with 
 thefe  Paffages^  which  prove  nothing  like  it  ? 
 
 Reft.  Pray  Sir  think  again.  Do  you  not  fee  it 
 plainly  proved  here  ? 
 
 Find.  By  no  means.  Our  Saviour  fays,  7hou  art 
 Teter^  and  upon  this  Rock  I  ivill  build  my  Church.  But 
 you  very  well  remember,  our  Author  has  .\  already 
 obfeiv'd  to  you,  ||  St.  Auguftin,  ^  Gregory  Nazian- 
 zen,  t  St,  Cyril,  \\  St.  Chryfojf am,  "^  St.Ambrofe,  and 
 t  Hilary  of  FoiUiersy  profefs  the  Rock  here  fpoken 
 
 |{  11  eft  conftant  que  la  ville  de  Rome,  PItalie,  &  toutes 
 les  autres  Provinces  de  PEmpire  de  I'occident,  ont  etc,  fous 
 la  puilTance  de  Conftantine  &  des  Empereurs  qui  lui  ont 
 iuccede.  L'Hiiloire  nous  apprend,  qu'ils  en  etoient  les 
 Maitres  ablblus,  qu'ils  y  envoioient  des  Gouverneurs,  que  la 
 viile  de  Rome  dependoit  de  leur  Loix,  de  leur  pouvoir,  & 
 des  Magiftrats  qu'ils  y  \^ouloient  etablir,  qu'ils  y  faifoient 
 tel  changement  que  bon  leur  fembloit ;  en  un  mot,  qu'ils  n'en 
 itcient  pas  moins  les  Maitres  que  de  toutes  les  autres  villes 
 du  iponde.  Noiiv.  Biblioth,  To.  2.^.  11.  edit,  in  4to. 
 
 *  St.  Matthew  16.  18.  t  ^^*  Jo^^"  21.  1 5, 1 5,  17c 
 
 .%  Cafe  Stated  p.  $. 
 
 if  De  verbis  Domini  Serm.  i^ 
 
 ^•-  De  Vet,  Teft.  t  De  Trin.  /.  4. 
 
 \\  Horn.  55.  in  Matth. 
 
 ^-  In  Epher.  2.  t  De  Trin.  /.  1.  c.  6. 
 
 '     '  of 
 
C  n  ) 
 
 of  was  not  Teter^  but  that  Faith  which  Tettr  here 
 confefled^  and  has  told  you  t  there  are  many 
 more.     And  do  you  difpute  the  Truth  of  this  ? 
 
 Refi,  You  do  not  find  me  queftioning  it.  But 
 yet  I  hope  I  have  at  leaft  ballancd  thefe^  by  an 
 Addition  of  other  Fathers  that  fpeak  otherwife. 
 
 Vind,  This  if  true  may  fhew  the  Fathers  to  be 
 divided  in  their  Judgment^  about  the  "Senfe  of 
 this  Text.  But  that  they  are  fo^  is  a  very  odd 
 Medium  for  proving  them  all  of  your  Mq^  and 
 manifeftly  proves  the  contrary.  But  now  if  even 
 thefe  few  you  cite  fhould  be  againft  you,  what 
 becomes  then  of  your  Supremacy  ^ 
 
 Refi.  I  have  taken  care  to  pick  out  fuch  Autho- 
 rities, as  cannot  fail  me.    Never  fear  that. 
 
 Find.  The  fir  ft  is  in  an  Epiftle  of  St.  Cyprian  to 
 *  Florentim  Papianm ;  wl\ere  Rigaltius  an  eminent 
 Commentator,  and  one  of  your  own  Communion 
 t  interprets  St.  Cyprians  Words  concerning  this 
 Promife  of  our  bleffed  Saviour,  in  like  manner  as 
 our  Author  does.  The  next  is  in  St.  Bafil  upon 
 the  Second  Chapter  of  Ifaiah,  where  fpeaking  of 
 the  Church  of  the  lining  God^  he  fays,  j) «?  h  ^iiMihtal 
 cifftv  I9  7oli  ofifft  Toli  dyioify  d^c,  Tvhoje  Foundations 
 are  upon  the  Holy  Mountains.  For  it  is  built  upon  the 
 Foundation  of  the  Apofiks  and  Prophets,  One  of  thefe 
 Mountains  Tvas  Peter,  upon  which  Rock  oi^;r  Lord  pro- 
 mlfed  to  build  his  Church.  Where  St.  Bafil  teaches 
 Teter  to  be  one  of  the  Mountains,  on  which  the 
 Church  was  to  be  built ;  though  but  one,  for  it 
 was  to  be  built  not  only  upon  Sc.  Veter^  but  upon 
 the  reft,  of  the  Apoftles  with  him.  And  what  you 
 will  get  by  this,  I  cannot  underftand.  You  hint 
 alfo  at  fome  Place,  in  one  of  his  Treatifes  againft 
 
 t  Amongji  others  Jnfi,  M,  c.  Try  ph.  p.  327.  Theod,  Ep,  77.  iSc 
 Theophyl,  in  loc.  ^  Ep.  66, 
 
 t  /Vnngt.  QxQn,  in  loc,      ^       ll  Tg.  2.  p.  70. 
 
(  14) 
 Eunomluss  but  not  being  pleafed  to  tell  which  of 
 them,  you  make  me  fufped  there  is  nothing  to 
 the  purpofe  there.  And  I  hope  you  will  excufe 
 me,  if  I  do  not  turi>  over  all  five  of  them,  in  pur- 
 fuit  of  what  I  fo  little  exped  to  find  by  it.  After 
 St.  Bafil  you  appeal  to  St.  Cbryfofiom  de  Vetro  & 
 Paulo ;  but  for  what  Reafon  I  cannot  conceive, 
 unlefs  pflrely  to  adorn  your  Margin  with  fo  great 
 a  Name.  For  in  the  firft  place^  you  cannot  but 
 know,  that  it  is  queftioned  by  Learned  Men, 
 whether  this  Oration  be  St.  Chryfofioms.  But  noc 
 to  infift  upon  that,  though  an  unanfwerable  Ob- 
 jedion,  here  is  nothing  at  all  that  anfwers  your 
 Defign.  The  Author,  whofoever  he  was,  magni- 
 fies and  applauds  thefe  Two  great  Apoftles,  but 
 fays  not  a  Word,  that  I  can  find,  of  the  Text  now 
 under  Confideration.  And  in  his  Praifes  of  the 
 Apoftles,  if  he  give  the  Preference  to  either  above 
 the  other,  it  feems  to  be  to  St.  Vaul  I  grant  he 
 puts  the  Queftion,  ||  t/  >*?  rier^a  ii,h^ov  ;  Tell  me  what 
 is  greater  than  St,  Peter  ?  But  this  will  not  anfwer 
 your  Intent,  for  the  next  Words  following  are,  rl 
 J^i  nctuAK  tffov  ;  but  what  is  equal  to  Paul  ^  Which 
 is  fo  far  from  eftablifhing  St.  Veters  Supremacy,  or 
 proving  him  to  be  the  Rock,  on  which  our  Saviour 
 was  to  build  his  Church,  that  it  gives  St.  Vaul  as 
 good,  if  not  a  better  Title  to  it.  St.  7^r^»^*  fpeaks 
 more  in  your  favour,  yet  does  not  to  particularly 
 appropriate  the  Bleffing  he  promifed,  as  to  make 
 it  belong  to  St.  Veter  alone.  For  thus  he  expreifes 
 himfelf.  As  our  Saviour  gave  to  the  Afoftles^  that 
 they  might  be  called  the  Light  of  the  Worlds  and  they 
 received  other  Appellations  from  him  ;  fo  alfo  to  Simon, 
 who  believed  in  Chrifi  the  Rock,  he  gave  the  Name  of 
 Peter.     And  according  to  the  Metafhor  of  a  Rock,  it  is 
 
 rightlj 
 
(  15  ) 
 
 rightly  faid  to  hlw,   I  will  build  my  Church  upon  Thee. 
 Here  the  Words  you  referred  to,  denote  St.  Peter, 
 not  his  Faith  or  Profeffion,  to  be  the  Rock  on 
 which*the  Church  was  to  be  built.    But  withal 
 you  fee,  that  it  was  only  in  common  with  his  Fel- 
 low Apoftles,   to  whom  our  Lord  gave  the  Privi- 
 ledge  of  being  Lights  to  the  World,  whereby  to 
 condud:  them  to  his  Church  and  Religion,    The 
 next  is  St.  Auguftin  who  fays,   '''  The  Lord  named 
 Peter  the  Foundation  of  the  Churchy  and  therefore  the 
 Church   worthily   honours  this  Foundation,  upon  which 
 the  Height  of  the  Ecclefafiical  Building  is  raifed.     And 
 here  you  think  you  have  me  very  fure. 
 Reft,  And  what  can  you  fay  for  your  felf  .^ 
 Vind.    I  can  fay,  the  beft  way  to  underftand 
 St.  Auguftins  Meaning,  is  by  letting  him  be  his 
 own  Interpreter,   who  certainly  beft  underftood 
 his  own  Senfe.    And  this  I  think  he  gives  us  very 
 clearly  in  his  Expofition  of  St.  Johns  Gofpel,  in 
 thefe  Words,    f  ^o^  ^he  Lord  fays ^   upon  this  Rock  I 
 will  build  my  Churchy  becaufe  Peter  had  faid ,  thoH  art 
 Chrifi  the  Son  of  the  li'ving  God.     Therefore  upon  this 
 Rock  which  thou  haft  confe/fed,  I  will  build  my  Churchy 
 For  the  Rock  was  Chri/l^  upon  which  Foundation  even 
 Peter  himfelf  was  built.    Nay  upon  the  very  next 
 Sermon  to  that  here  referred  to  ||  are  thefe  Words> 
 He  is  called  a  Rocky  becaufe  he  firfi  laid  the  Foundations 
 of  Faith  to  the  Nations,  and  like  an  immoveable  Stone 
 fupported  the   Frame  and  Mafs  of  the  whole  Chrlftian 
 Building,     He  is  therefore  termed   a   Rocky ,  upon  the 
 account  of  his  Devotion^    and  the  Lord  is  called  a  Rock 
 upon  the  account  of  his  Tower,    as  fays  the  Apoftlei 
 They  drank  of  that  Spiritual  Rock  that  followed 
 
 "^  Serm.  15.  de  fandis, 
 
 t  Trad.  124.  de  Cap.  z\.  To.  9,^.  589. 
 
 II  Senn,  2.  in  ecdem  feftg»  Tg,  10.^,  852* 
 
 them. 
 
(i6) 
 
 them,  and  that  Rock  was  Chrift.  He  rightly  ohtalm 
 a  Fartner(htp  in  the  Name^  who  bears  his  Tart  in  the 
 WorL  For  in  the  fame  Houfe  Peter  lays  the  Fomda- 
 tiony  Peter  plants^  the  Lord  waters ^  and  gives  the  In- 
 creafe.  Thus  far  I  think  your  Authorities  fignify 
 fo  little^  that  what  you  get  by  them  you  may  put 
 in  your  Eye,  and  fee  never  the  worfe.  But  there 
 is  one  other  yet  remaining,  which  comes  there- 
 fore to  be  confidered  in  the  laft  place^  and  that  is 
 of  St.  Cjril  oi  Alexandria,  ||in  his  fecond  Book,  you 
 tell  us  upon  St.  John  and  the  Twelfth  Chapter. 
 Whereto  it  might  fuffice  to  anfwer,  you  ought  to 
 have  known  that  there  being  but  Nine  Chapters 
 in  that  Book,  you  will  not  be  able  to  find  any 
 thing  to  your  purpofe  in  a  Twelfth.  But  I  am 
 willing  to  try,  if  lean  help  you  out  of  the  ftreight 
 you  have  brought  your  felf  into  by  taking  this  Re- 
 ference upon  Truft.  And  I  therefore  own  that  in 
 the  firft  Chapter  of  the  firft  Book^  is  what  I  perfuade 
 my  felf  you  would  have  rejoiced  at,  had  you  been 
 aware  of  its  being  there.  The  Subftance  of  it  is, 
 that  our  Saviour  would  no  longer  have  the  Apoftle 
 we  are  concerned  about,  goby  the  Name  oi  Simon, 
 but  gave  him  that  of  Peter y  becaufe  of  it's  Affinity 
 to  uiTqa.  a  Rock.  This  might  have  been  of  fome 
 Service  to  you,  but  that  St.  C^rril  upon  another 
 occafion,  takes  thefe  Words  of  our  Lord  in  the 
 other  Senfe.  For  there  he  declares  *  this  Name 
 to  fignify  nothing  elfe  hut  the  immoveable  fleady  Faith 
 of  the  Difciple,  on  which  the  Church  of  Chrili  is  fettled 
 and  eftahlifhed  beyond  Danger  of  falling,  and  remains 
 continually  in  defiance  to  all  the  Jhocks  of  the  Gates  of 
 Hell.  Be  pleafed  to  take  this  along  with  you,  and 
 then  you  are  at  free  Liberty  to  make  what  ufe 
 you  can  of  this  Father. 
 
 11  L,  z,  in  lohn  c,  iz,  *  De  S.  Trin,  Dial*  4. 
 
C  17  ) 
 
 Refi.  I  fee  you  will  have  fomething  to  obje<Sb  to 
 the  fulleft  Evidence  I  can  bring  againft  you. 
 
 Vtnd.  That  is  only  becaufe  it  is  not  full  enough. 
 Of  all  the  Authors  you  have  cited^  not  fo  much 
 as  one  is  throughly  of  your  Opinion.  And  of 
 this  you  was  fo  fenfiblc  before-hand,  that  you 
 knew  not  how  pofitively  to  deny  it,  and  therefore 
 declare  your  felf  to  t  ^'^^  /^we  of  themy  look  upon 
 this  Fajjage  of  St.  Matthew,  as  halving  two  Senfes, 
 and  fometimes  they  take  it  in  one  Senfe^  and  fometlmes 
 in  the  other. 
 
 Reft.  But  /.  1  defy  your  Author,  and  all  hii  Party 
 together  y  to  Jhew  any  PaJJage  of  any  Father,  that  excludes 
 St.  Peter. 
 
 r/W.Notably  fpoken  and  like  a  braveHero  I  How- 
 ever I  accept  the  Challenge.  And  fince  you  grant 
 any  Paffage  of  any  Father  will  (uffice,  what  fay 
 you  to  this  in  Palladim.     *  2v  eT  ner^©-,  ^  ^  t^Jt^ 
 
 xAncruv,  Thou  art  Peter,  and  upon  this  R.ck.  that  is  to 
 fay,  this  Confcffion  1  'will  build  my  Church  f  It  is  very 
 full  and  exprefs. 
 
 Refi.  It  feems  fo  at  firft  View. 
 
 Vind.  And  certainly  is  fo.  However  take  an- 
 other. It  is  of  St.  Cyril  of  Jlexjndria  ;  and  you 
 may  anfwer  it  when  you  can.  ||  He  gave  the  Name 
 of  ^he  Kock  to  nothing  elfe,  hut  the  u?^jl)iken  and  moft 
 conftant  Faith  of  the  Difcifle^  on  ivhich  the  Church  of 
 Chrifi  is  fo  fettled  and  efiablijhed^  as  never  to  fall,  hut 
 to  hear  up  again  f:  the  Gates  of  Helly  and  fo  to  remain  for 
 ever.  This  I  hope  is  as  exclufive  of  St,  Peter,  as 
 you  can  expe(5l  or  deiire.  For  if  nothing  elfe  was 
 called  the  Rock,  but  the  Faith  of  the  Dijciple,  then 
 in  this  Father's  Opinion  St.  Peter  himfclf  was  not 
 
 t  C.  R.p.  ir.  .\  Ibid. 
 
 ^  Devit.Chryfoft.  c.  19,  ||  Dial,  de  Trin.  /.  4. 
 
 B  the 
 
(i8) 
 
 the  Rock.  And  yet  I  will  take  the  Liberty  to  add 
 a  Teftimony  or  two  more,  which  happen  to  come 
 in  my  way  ;  that  fo  out  of  the  Mouth  of  three  or 
 four  Witnefles,  you  may  be  fully  convinced.  In 
 a  Saxon  Homily  quoted  by  |  Bede  is  this  Paflage. 
 I  hiilld  my  Church  upon  this  Rock,  that  is  upon  the 
 BqUq^  that  thou  confej]tft»  The  whole  Church  of  God  is 
 founded  uf^n  this  kock,  that  is  upon  Chrifi.  For  he  is 
 the  Foundation  of  all  the  Building  of  his  Church,  If 
 you  can  find  that  this  Profeffion  is  not  exciufive  of 
 St.  Feter^  you  will  make  a  great  and  unexpected 
 Difcovery.  And  yet  this  is  not  all.  I  have  already 
 given  you  fome  account  of  St.  Auguftins  Jud*g- 
 ment  in  the  Cafe  ^  but  I  have  now  another  Te- 
 flimony  from  him  that  requires  your  Confideration. 
 And  it  is  this.  ""  It  is  [aid  hy  the  Lord^  thou  art 
 Peter,  and  upon  this  Reck  I  will  build  my  Churchy 
 vamcly  the  Rock  which  Peter  has  confefjed^  faying,  thou 
 art  Chrift  the  Son  of  the  living  God.  As  i/  Peter, 
 who  had  his  Name  from  this  Rock,  ||  was  to  reprejent  the 
 Church  built  upon  this  Rocky  and  has  received  the  Keys 
 of  the  Kingdom  of  Heaven,  For  it  is  not  faidy  thou  art 
 the  Rocky  but  thou  art  t  Peter.  But  the  Rock  'was 
 Chrifi y  whom  Simon  having  confeffedy  as  the  whole 
 Church  confjjes  hiWy  he  is  called  Peter.  You  cannot 
 deny  Teter  to  be  undoubtedly  excluded  here  from 
 being  the  Rock,  It  is  not  faid  to  him,  fays  the  Fa- 
 ther, Thou  art  the  Kock  ;  and  if  this  be  not  a  fuffi- 
 cient  Exclufion  of  him,  I  know  not  what  will  or 
 can  fatisfie  you. 
 
 Ref,  1  did  not  conceive  you  could  have  faid  fo 
 much  for  your  felF. 
 
 Find,  This  is  not  the  firft  time  you  have  been 
 midaken.    And  to  ftew  that  you  are  fo  in  another 
 
 t  Serm.  Cath.  Kal.  Jul.  PafT.  Apoft.  Pet.  &  Paul.^  237. 
 "'  Retract.  )•  i.  c.  21.  ||  Petra.  |  Petrus. 
 
 reipeft 
 
C  19  ) 
 
 refpec^  too,  with  Relation  to  the  Text  we  have 
 been  fo  long  upon,  if  ic  will  oblige  you  much,  I 
 will  now  quit  our  Author  for  a  while,  and  fup- 
 pofe  with  you  St.  Peter  hrmfelf,  and  not;  the 
 Faith  he  profeffcd,  to  be  the  Rock  fpoken  of  by 
 our  Saviour,  and  then  will  leave  it  to  you,  to 
 make  the  beft  you  can  of  this  Suppolition,  For 
 all  you  can  infer  from  hence,  is  only  that  the 
 Church  fliould  in  fome  Senfe  be  built  upon 
 St.  Peter ;  as  it  was  to  be  alfo  upon  the  reft  of 
 the  Apoftles.  For  fo  fays  St.  Paul,  Ephef.  ii.  20. 
 j4nd  are  huilt  upon  the  foundation  of  the  Apoftks  and 
 Prophets^  Jefus  Chrifi  himfelf  being  the  chief  Corner^ 
 ftone.  Whence  it  appears,  that  the  other  Apoftles 
 were  Foundation-ftoines  in  this  Ecclefiaftical  Buil- 
 ding, and  not  St.  Peter  alone,  tho'  I  deny  not  but 
 he  was  more  remarkably  fo,  than  the  reft  of  them. 
 For  it  may  eafily  be  granted,  that  a  peculiar  Pri- 
 vilege was  defigned  him  in  thefe  Words,  and  that 
 by  him,  after  our  Bleffed  Saviour,  thci  Foundation 
 of  the  Church  fliould  be  firft  laid,  for  the  other 
 Apoftles  to  build  upon,  amoiigfl  both  Jews  and 
 Gentiles.  And  if  this  were  what  our  Lord  intend- 
 ed, it  was  accordingly  verified,  as  we  read  in  the 
 ABs  of  the  Holy  ApofiUs.  For  no  focner  had  this 
 Apoftle  preached  to  the  Jcws^  and  converted 
 Three  Thoufands  of  them,  Ch  ii.  4^.  which  were 
 added  to  the  Hundred  and  Twenty  Difciples, 
 but  prefently  we  are  told,  Yerfe  47.  that  the  Lord 
 added  to  the  Church  daily  fuch  as  jhould  he  faved.  So 
 that  here  was  now  a  Church,  and  this  Church  in 
 an  efpecial  manner  built  upon  St.  P^f^r,according  to 
 our  Saviour's  Promife.  But  then  he  was  farcher 
 to  lay  the  Foundation  of  the  Gentile  Church  too, 
 as  well  as  the  Jewijh.  And  accordingly  when 
 Cornelius  a  Kor/ian  Centurion  was  to  be  admitted 
 into  the  Number  of  Chriftians,  St.  Peter  was  fent 
 upon  this  Errand,  C/^.  x.  i<^,&c.    And  when  he 
 
 B  z  had 
 
(20) 
 
 had  preached  the  Gofpel  at  C^efarea^  and  the  Spi- 
 rit had  come  upon  them  that  heard  him,  to  the 
 Aftonifliment  of  tbofe  of  the  Circumcifion,  who  now 
 faw,  that  on  the  Gentiles  alfo  was  poured  out  the  Gift 
 of  the  Holy  Ghofty  verfe  ^^,  he  commanded  them  to  be 
 haptiz,ed  In  the  Name  of  the  Lord^  verfe  48.  And 
 afterwards  in  the  Council  ztjentfakmy  A5is  xv.  7. 
 He  made  his  Appeal  concerning  this  Truth,  to  all 
 there  affembled,  Te  kno-w  how  that  a  good  while  ago^ 
 God  made  choice  among  us^  that  the  Gentiles  by  my 
 mouth  jhould  hear  the  words  of  the  Gofpel,  and  believe. 
 So  that  here  was  a  perfed  Completion  of  our 
 Saviour's  Promife  to  St.  Peter,  fo  far  as  it  contain- 
 ed any  Prerogative  peculiar  to  himfelf.  And  I 
 am  well  aiTured,  with  all  the  Afliftance  you  can 
 get,  you  will  never  be  able  to  make  more  of  it. 
 
 Reft,  *  1  deny  that  thefe  Words  are  not  a  fufjicient 
 Trooffor  the  Spiritual  Supremacy,  which  all  Topes  have 
 claimed,  or  that  they  were  not  fo  underftood  in  the  Pri^ 
 fnitive  Church. 
 
 Vind^  I  know  you  do  \  but  I  am  not  bound  to 
 acquiefce  in  your  Determination.  It  is  not  your 
 Denial  we  want,  but  the  Reafon  of  it,  and  that 
 you  will  be  fo  kind  as  to  fliew  us  our  Error  if 
 we  be  in  one,  by  fome  good  Evidence  of  it  for 
 our  Convidion  I  have  particularly  obferved, 
 that  you  have  given  no  Proof,  that  the  ^ock 
 fpoken  of  was  St.  Peter,  and  not  rather  his  frank 
 Confeffion  of  our  raviour  •  and  that  you  have  not 
 difproved,  what  our  Author  had  hinted  concer- 
 ning the  Judgment  of  the  Fathers  in  this  behalf. 
 I  hav^e  moreover  produced  divers  ether  Citations, 
 to  make  this  Truth  the  more  apparent.  And 
 after  this  have  neverthelefs  taken  the  Words  in 
 your  Senfe,   and  flievvn  that  when  fo  interpreted. 
 
 they 
 
they  were  remarkably  fulfilled  in  St.  Veters  laying 
 the  firft  Foundation  of  the  Churchy  amongft  both 
 yeji;!  and  Gentiles.  And  by  confequence,  if  you 
 have  no  better  Arguments  for  your  pretended  uni- 
 verfal  Supremacy,  than  what  this  Text  affords, 
 it  is  time  to  give  over  your  Claim  to  it. 
 
 Refi.  But  what  fay  you  to  the  Commiflion 
 given  to  St.  Feter,  to  feed  our  Saviour's  Skeep  and 
 La?pbs  ?  Let  me  tell  you,  *  Th^  Text  is  mon  exprefs 
 to  prove  St,  Peter'j  Primacy,  than  any  your  Author  has 
 mentioned  for  St,  Paul. 
 
 Find.  What  our  Author  has  mentioned  for 
 St  Paul,  fhall  be  confidered  in  its  proper  Place. 
 At  prefent  you  may  plcafe  to  take  notice,  that  if 
 thefe  Words  be  of  any  Ufe  to  prove  a  Supremacy 
 in  St.  Petery  they  will  certainly  overthrow  fuch  an 
 one  as  you  contend  for,  by  proving  too  much, 
 and  fo  will  be  of  no  Advantage  to  you. 
 
 Refi,  If  they  be  of  any  Ufe  to  prove  it  I  Why 
 do  you  queltion  that  ? 
 
 Find  I  not  only  queflion,  but  deny  it,  and 
 have  a  great  deal  of  Reafon  for  fo  doing.  Nor 
 would  any  one,  not  mightily  under  the  Power  of 
 Prejudice,  ever  attempt  to  raife  fo  weighty  a  Su- 
 perftruif^ure  upon  fo  feeble  and  fandy  a  Founda- 
 tion as  this  is.  It  was  the  necelTary  Duty  of  all 
 the  Apoftles,  during  their  Time,  an4  of  their 
 SuccefTors  in  all  following  Generations,  to  feed 
 our  Saviour's  Lambs  and  Sheep.  And  what  tho' 
 St.  Peter  was  required  to  do  the  fame,  this  implies 
 no  more  Jurifdid:ion  in  him,  than  in  the  other 
 Apofiles,  on  each  of  whom  this  Duty  was  no  lefs 
 incumbent  than  on  him.  It  is  true,  our  Saviour 
 gave  him  a  particular  Charge  to  be  careful  in  this 
 refpe(5t,  and  repeated  it  a  fecond,  and  a  third  time 
 
 P.  11. 
 
 B  ;  to 
 
(22) 
 
 to  make  him  the  more  fenfible  of  it.  But  then 
 you  are  to  know^  that  if  the  Words  themfelves  do 
 not  convey  any  iuch  paramount  Jurifdidlion,  the 
 Repetition  of  them  can  never  do  it.  This  feems 
 to  have  been  rather  by  way  of  Reprehenfion  to 
 the  Apoftle,  for  his  notorious  Sin  of  thrice  openly 
 denying  his  Mafter,  when  he  had  but  juft  before 
 made  Profeffion  of  an  immoveable  Fidelity  to  him. 
 Which  gave  juft  reafon  to  our  Saviour,  to  be  more 
 than  ordinarily  ftricfc  in  his  Injundions  to  this  Apo- 
 ftie^  whereby  to  make  him  the  more  careful  and  dili- 
 gent for  the  future.  And  this  is  all  the  Caufe  I  can 
 fee,  for  our  Saviour's  thus  commanding  him  to  be 
 particularly  mindful  of  his  Flock^  to  look  watch- 
 fully after  them,  and  give  them  their  Meat  in  due 
 Seafon.  And  in  this  Opinion  I  am  the  more  con- 
 firmed, becaufe.  as  I  faid,  if  any  Supremacy  were 
 conveyed  by  thefe  Words,  they  would  prove  too 
 much  ;  and  fo  we  fliould  have  a  greater  Num- 
 ber of  Supremes  than  you  are  aware  of. 
 
 Refi.  I  do  hot  fee  that. 
 
 VinJ.  Perhaps  (b  ;  but  I  fhall  prove  it  to  you. 
 
 Re/f,  That  is  impofiibie. 
 
 VirjJ.  Pray  caft  your  Eye  upon  thefe  Words  of 
 St.  Pauly  *  Take  heed  unto  your  [elves  and  to  all  the 
 Flock y  over  which  the  Holy  Ghoji  bath  made  you  Over- 
 JeerS)  to  fi^d  the  Church  of  God  which  he  hath  furcha- 
 fed  with  his  own  Blood,  This  Charge  St.  Vaul  does 
 not  give  to  the  Eiders  of  rhe  Church  of  Efhefwy 
 barely  upon  his  own  Apoftolical  Authority,  but 
 exprefly  declares  them  to  have  been  conftituted 
 by  the  Holy  Ghoft,  Overfeers  over  the  Flock  of  God, 
 his  Churchy  and  that  it  was  therefore  their  indifpenfa■^ 
 ble  Duty  zo  fed  it  So  thatif  a  Divine  Commiffion 
 for  thePerformance  of  this  importantDuty,entails  an 
 
 ^  ABi  XX.  28. 
 
 Uni. 
 
(23) 
 Univerfal  Supremacy  upon  the  Perfon  that  has  iC, 
 here  were  at  once  as  many  invefted  with  this  high 
 Authority,  as  there  were  Epbf/tan  Elders  at  that 
 time.  For  all  thefe  the  Apoiile  declares  to  have 
 been  endowed  by  the  Holy  Gholl  with  fufficient 
 Power  to  feed  the  Flock  of  Chrift,  Wher^fc^ 
 you  muft  either  grant  the  Church,  at  leaflet 
 that  time,  to  have  had  fo  many  fupreme  Heads^ 
 which  I  fully  perfwade  my  felf  you  will  not,i'^r 
 muft  yield  that  a  Commiffion  to  feed  thefe  Sheep, 
 is  not  a  fufficient  Foundation^  whereupon  to  ered: 
 an  Univerfal  Supremacy  for  any  one. 
 
 Refi,  This  I  had  not  thought  of,  and  I  beg  leave 
 to  confider  it. 
 
 Find.  In  the  mean  time  let  me  add  a  farther 
 Remark^  for  clearing  of  this  Point  we  have  beer; 
 fo  long  upon  J  of  St.  Feters  Univerfal  Suprema- 
 cy, which  is  this,  that  St.  Peter  never  pretended  all 
 his  Life  time,  to  any  fuch  fingular  Privilege  ;  and 
 yet  one  would  think  he  fliould  have  underftood 
 the  Nature,  and  Extent  of  his  own  Authority,  as 
 well  as  you,  or  any  of  your  Church  can  do  at 
 this  great  diftance.  To  evince  this,  I  defire  it 
 may  be  remembred,  that  he  had  fo  many  Occa- 
 fions  for  exerting  this  Power,  had  he  believed 
 himfelf  to  have  it,  that  he  could  not  well  have 
 failed,  of  leaving  divers  Inftances  of  it  upon  Re- 
 cord ;  and  yet  the  moft  diligent  Enquirer  amongft 
 us  can  difcover  no  one  Memorandum  of  it.  When 
 a  new  Apoftle  was  co  be  chofcn,  there  was  no 
 Application  made  to  St.  Ftter,  either  to  tell  rhem 
 whom  he  woul:'  nominate  to  that  Office^,  or  to 
 iiTue  out  his  Warrant  for  an  Eledion.  In  the 
 Council  alTembled  at  JerufaUm,  ABs  xv.  there  is 
 no  Intimation  of  St.  Veters  prefiding  there,  but 
 St.  Jamei  appears  rather  to  have  had  the  Pre- 
 hepx^inence,  as^Bifiiop  of  rh'it  See.  And  ir  is  cer- 
 tain, HCj  no:  Sc-  Fttcr^    pronoaaced  the    Dscree. 
 
 B  4  So 
 
C  =4  ) 
 
 So  Ukewife  'when  the  Aptftks  at  Jerufalem  had  heard, 
 thjt  Samaria  had  received  the  Word  of  God^  A6ts  viii.14. 
 Obferve  what  follows  hereupon,  Sc.  Teter  did  not 
 order  feme  of  the  other  Apoftles^  to  go^  and  in- 
 ftrpd,  and  baptize  them  ;  but  on  the  contrary, 
 tyjiflrcxt  tells  us  plainly,  the  Jpofiles  fent  to  them 
 I^R"  ^»^  John-  Again,  when  the  Divifions  were 
 fp  rife  in  the  Church  of  Corinth^  *  one  being  for 
 Tat^i^  and  another  for  Apollos,  &c  St.  Teter  was 
 not  ftnt  to  for  the  Decifion  of  thefe  Controver- 
 fies ;  nor  did  he  ever  take  upon  him  to  determine 
 them,  or  to  punifti  thofe  who  were  in  the  wrong, 
 as  doubtlefs  he  would  have  done,  had  it  been  his 
 Province  :  Nor  is  it  to  be  thought,  he  would  fo 
 patiently  have  born  with  St.  Paul's  withjianding 
 him  to  his  Face^  as  we  find  he  did  f^  had  he  known 
 himfelf  his  Sovereign  ;  nor  on  the  other  hand, 
 would  St.  Paul  have  allowed  himfelf  to  do  it,  had 
 he  .known  the  other  to  be  his  lawful  Superior,  and 
 the  only  chief  Governor  over  all  the  Apoftles. 
 
 Refi.  You  run  fo  faft,  you  feem  to  have  for- 
 gotten, that  I  have  already  given  a  full  Anfwer 
 tothefc  Inftances  you  ae  prelling  again  upon  me, 
 as  if  nothing  had  been  faid  to  them. 
 
 Find.  They  are  fo  full  againft  any  Claim  of  a 
 Supremacy  in  St  Ptter,  that  I  could  not  omit 
 them  ;  and  how  fatisfa«5torily  you  have  anfwered 
 any  of  them,  I  come  next  to  fhew.  I  begin  there- 
 fore with  St.  Peters  being  fent  to  Samaria,  Of 
 this  fays  our  Author,  ||  It  had  Utt'le  become  the  Ap- 
 ples y  to  Jend  their  Sovereign  upon  Bufinefs^  as  they  fent 
 Peter  to  Samaria,  if  they  had  owned  him  for  fuch. 
 Whereto  you  reply  by  way  of  Query,    whether 
 
 ^  T  Cor.  3.   T,  2,  ^  Gali'u  11. 
 
 I10 
 
(25   ) 
 
 he  thinks  *  all  fending  denotes  Superiority  In  the  Senders] 
 and  Sub  jetton  in  the  Sent  ? 
 
 Reft^,  And  what  have  you  to  fay  to  this  ? 
 
 Vind,  That  inftead  of  anfwering  his  Argument 
 you  have  chofen  purely  to  evade  it  j  and  the  bet- 
 ter to  do  this,  have  ftarted  a  new  Queftion.  You 
 ask,  whether  all  fending  denotes  Superiority  in  the 
 Sendersy  but  do  not  fay  whether  it  would  be 
 thought  indecent,  for  Subjects  to  take  upon  them 
 to  fend  their  Sovereign  ^  which  was  our  Author's 
 Argument :  However  in  anfwer  to  your  Query, 
 I  grant  that  to  fend  another^  does  not  neceflarily 
 and  always,  tho'  ordinarily  it  does,  denote  an  In- 
 feriority in  the  Perfon  fent.  Nor  need  it ;  for 
 to  overthrow  your  Plea,  it  is  enough  that  it  de- 
 note an  Equality.  And  this  fufficiently  anfwers 
 your  Queftion,  and  the  two  firft  Inftances  you 
 bring  for  its  Confirmation.  And  the  third  I  be- 
 lieve, upon  fecond  Thoughts  you  will  not  be  back- 
 ward to  retrad.  At  leaft  till  you  find  out  fome 
 Privy  Council,  that  has  really  attempted  to  fend 
 their  Sovereign  to  the  War.  They  may  advife, 
 and  humbly  and  dutifully  encourage  him  to  it, 
 where  they  fee  Reafon  for  it,  without  exceeding 
 their  proper  Province  ;  but  fending  him  is  an  A<5t 
 of  a  very  different  nature.  And  perhaps  you  are 
 the  firft,  that  ever  ventured  to  confound  them.  I 
 am  fure  I  muft  believe  fo^  till  you  can  produce 
 fome  Evidence  to  the  contrary. 
 
 Reft.  Another  thing  your  Author  urges  with 
 good  Affurance,  is  St.  ?aul\  withftanding  f  St.  P^- 
 t6  his  face,  This^  fays  he,  |{  feems  a  Behaviour  not 
 very  fuitabfe  to  the  fuj>r erne  Head  of  the  Churchy  both 
 Jews  and  Gentiles,  //  St.  Paul  had  kno'ivn  any  thing 
 of  St.  Peter'f  being  fo  conftituted  by  Chrift, 
 
 *  a  R,  p.  1(5.  t  Oal.  ii.  ii,  ||  C  S.  >. 6. 
 
 Vind. 
 
C   26   ) 
 
 ^/W.  And  his  Remark  is  very  juft,    being  no 
 more  than  what  St.  Cyprian  had   taught  long  be- 
 fore, in  one  of  his  Epiftles  •  where  upon  occafion 
 of  the  Contention  between  thefe  two  great  Apo- 
 flles,  he  affirms,  *  Nee  Petrus  quern  friwum  Dominus 
 elegit ySzc.Neit her  did  Peter  whom  the  Lord  chofe  firfiyand 
 t  on  whom  he  built  his  Churchy  infolently  dainty  or  arro- 
 gantly ajjume  any  thing  to  himfelfy  when  Paul  difputed 
 with  him,  about  Circumcifion^  as  if  he  had  a  Superiority 
 over  the  refi^  and  that  he  ought  rather  to  he  obeyed  by  the 
 recenteft  and  laft  Jpofiles.     Here  you  fee^    this  zea- 
 lous Father  fpeaks  of  the  Superiority  you  are  fo 
 earned  for,  as  what  it  would  have  been  Infolence 
 and  Arrogance  in  St.  Peter  to  have  pretended  to, 
 even  over  St.  Paul  and  others  the  very  laft  of  the 
 Apoftles.     Whereto  alfo  agrees  that  of  Hilary  the 
 Deacon  in  his  Commentary  upon  thefe  Words  of 
 St.  Paul,     II  Who   of  them   durft  refifl  Peter  the  firfi 
 Apofile,  to  whom  the   Lord  gave  the  Keys  of  the  King- 
 dom of  Heaven  ;  but  fuch  another^    who  well  knowing 
 himjelf  invejled    with  an   Equality  of  Power ^    might 
 conftantly  bear  his  Ttfiimonyy    againfi  v^hat  this  Apofile 
 had  unadvlfedly  done  ?    This  is  the  fame  Do<3;rine 
 our  Author  teaches  ,•   and  it  was  good  Catholick 
 Doctrine  in   thofe  early  Times  of  Chriftianity. 
 But  now  it  feems,    it  will  not  go  down  with  you, 
 and  chofe  of  your  Party.    1  am  inclinable  to  think, 
 fuch  an  open  Oppofition  would  not  be  allowed  of 
 as  a  fuitable  Carriage,    towards  your  Sovereign 
 Lord  the  Pope.    And  yet  the  great  Apoftle  of  the 
 
 *  Ep,  71.  Quinto  Fratri. 
 
 t  Vid.  Annot.  Oxon.  in  loc. 
 
 I)  Qiiis  eorum  auderet  Petro  primo  Apoflolo,  cui  claves 
 regni  cceiorum  Dominus  dedit,  reliftere :  njfi  alius  tali?,  qui 
 fiducia  Eledionis  fuse  fciens  fe  non  imparem,  conftanter  iiii- 
 probaret,  quod  ille  fine  confilio  fecerat.  Hil,  Viae  An  Gal  ii.i  i. 
 Inter  Opera  S,  Amhrofiu  Jg.  5, 
 
 Qentiles 
 
(27) 
 Gentiles  was  not  afhamed  to  own,   that  he  had 
 ufed  it  towards  St^Peter,  under  whom  your  Popes 
 make  their  Claim. 
 
 Refi.  No  matter  for  that.  I  have  given  you  In- 
 ftances  of  Jethros  withftanding  Mofes, 
 
 VinL  As  much  as  to  fay  he  withftood,  or  rebu- 
 ked his  Son  in  Law^  who  kept  his  Cattel  for  him. 
 Exod,  ii.  21,  and  iii.  i.  A  wonderful  Argument  for 
 evincing  the  Dutifulnefs  of  a  SubjeA's  treating 
 the  Head  of  the  Univerfal  Church  in  a  like  man- 
 ner; had  it  been  true  !  But  I  muft  beg  a  little  far- 
 ther Information,  before  I  can  admit  of  it  as  fuch. 
 For  as  you  are  not  pleafed  to  tell  us,  whence  you 
 had  your  notice,  of  this  Conteft  between  Mofes 
 and  his  Father  in  Law  ;  fo  I  muft  own  my  Igno- 
 rance of  it,  and  do  therefore  conceive,  you  have 
 fallen  into  a  fmall  Miftake,  ufing  the  Name  of 
 Jethro^  inftead  of  thofe  Egyptian  Magicians,  Jan- 
 mi  and  Jambres,  of  whom  St.  Vaul  tells  us,  *  that 
 they  withftood  Mofes,  And  I  hope  you  will  not 
 recommend  fuch  notorious  Heathen  Impoftors,  as 
 a  Pattern  for  the  Imitation  of  Chriftian  Sub- 
 jeds  towards  their  Superiors. 
 
 Refi,  No  I  did  not  defign  that.  But  I  tell  you 
 farther  that  Joab  withftood  Da'v'td. 
 
 Vind.  And  I  muft  take  the  Liberty  to  tell  you, 
 that  t  Memchius,  and  other  Commentators  blame 
 him  for  it,  as  not  refpedful  enough  to  his  Sove- 
 reign. And  I  cannot  doubt,  but  you  would  have 
 been  ready  your  felf,  at  another  time,  to  difap- 
 prove  of  fuch  a  Behaviour  in  any  Subjed,  towards 
 his  King,  and  more  efpecially  towards  fo  great 
 an  Apoftle,  fuch  an  univerfal  Governor,  as  you 
 fuppofc  St.  Feter  to  have  been,  howfoever  at  pre- 
 fent,to  fervea  Caufe,  you  are  willing  to  excufeit. 
 
 *  z  Tim,  iii.  8,  t  hi  z  Sam,  xix.  6, 
 
(28) 
 
 Refl.  I  fay  farther  St.  John  Baptift  withftood 
 Hfiroi  ;  and  what  Objecftion  have  you  againft  this? 
 Will  you  fay  either  chat  I  am  mifkken,  or  that  he 
 was  to  blame  for  it  ? 
 
 F/W.  I  fay  neither.  St.  John  was  a  Prophet,  and 
 Tfjcre^  fays  our  "^  Saviour,  than  a  Prophet,  and  if  ^s 
 fuch,  he  reproved  a  wicked  King  for  his  Vices, 
 when  they  became  fcandaloufly  flagitious  and  abo- 
 minable, you  will  hardly  fay  he  herein  exceeded 
 his  Cpmmiflion.  But  fure  you  will  not  pretend 
 to  parallel  St.  Teter  to  Herod,  or  affirm  that  he 
 was  equally  to  be  withftood.  Efpecially  had  he 
 been  as  much  above  all  Kings,  and  other  Poten- 
 tates, as  thofe  of  your  Way  would  have  him 
 thought  to  have  been. 
 
 Re^.  I  add  moreover,  that  f  Porphyrj  blariied 
 St  Tauly  for  withftanding  St.  Peter,  looking  upon 
 it  as  unpardonable  Sawcinefs,  thus  to  •  cffofe  his  Su- 
 ferior  ;  and  infer  from  hence,  that  ||  St.  Pete/s  Su- 
 fremacy  ivas  fo  notorioufly  kjiown,  that  the  Heathens 
 themfelves  were  convinced,  it  was  the  common  Belief 
 cf  the  Chriftlans, 
 
 Vind.  So  that  it  feems  for  want  of  Chriftian  Evi- 
 dence, you  are  come  now  to  the  Teftimony  of  a 
 malicious  Heathen  Enemy  to  Chriftianicy,  a  Vil- 
 lain as  you  think  fit  to  characterize  him,  and  by 
 ccnfequence  a  notable  Prop  for  the  Support  of 
 your  finking  Caufe.  You  are  not  pleafed  to  ac- 
 quaint us,  whence  you  had  this  Teftimony.  Nor 
 am  I  much  concerned  about  it.  I  doubt  not  but 
 It  comes  originally  from  St.  Jerom's  Preface,  to  his 
 Comment  on  the  Epiftle  to  the  GaUtians,  where 
 he  reckons  this  as  one  of  the  Objedions  that  had 
 been  raifed  againft  the  Apoftles  and  their  Do- 
 ctrine,   and  more  particularly  againft  this  Epiftle 
 
 *St.iW^^xi9.  '    t^^'^'f-i?-  11  Ibid. 
 
 of 
 
(29) 
 of  St.  Paul.  In  which  place  it  is  yet  obfervable, 
 that  this  foul-mouthed  Raiier^  tho'  defirous  to  mu- 
 fter  up  all  the  Objedions  he  could  againft  Chri- 
 ftianity,  as  Renegades  are  wont  to  do^  againft  the 
 Perfons  and  DoSrines  they  have  left,  ipeaRs  not 
 a  Word  of  St.  Pete/s  Supremacy ;  but  '^  fought 
 rather  to  accufe  him  of  Misbebaviour  or  Error  • 
 Of  which  you  have  no  reafon  to  be  proud.  And 
 yet  if  he  had  fpoken  of  it,  this  would  never  have 
 anfwered  your  Defign  of  ftewing  that  St.  Peters 
 Supremacy  was  notorioufly  known  amongft  the 
 Heathens,  Inafmuchas  had  it  been  true,  it  might 
 have  been  known  to  Porphyry^  tho'  to  few  others 
 of  the  Heathens,  becaufe  being  an  Apoftate  from 
 Chriftianity,  as  not  only  ||  Nlcefhorus  teftifies,  but 
 *  St.  Auguftin  too,  -\SocYates^  he  might  have  been  ac- 
 quainted with  it  whilrt  aChriftian,and  not  have  lear- 
 ned it  from  the  Heathens.  Thus  grofly  are  you  out, 
 not  only  in  your  Teftimony,  but  likewife  in  your 
 Inference  from  it  ^  which  I  hope  is  abundantly 
 enough  to  fet  them  both  afide. 
 
 Reft,  What  have  you  to  offer  againft  my  follow^ 
 ing  Arguments  ? 
 
 Vind,  You  argue  from  a  charitable  Advice,  to 
 d  Parent,  and  a  Right  of  fairly  and  dutifully  re- 
 prefenting  a  Prince's  Crimes  to  him,  for  a  Liberty 
 to  withftand  our  higheft  Superiors,  and  even  the 
 principal  Governor  and  Head  of  the  whole  Church. 
 Which  you  muft  own  not  to  be  a  right  method  of 
 Procedure.  For  there  is  a  vaft  Difference  be*, 
 tween  humbly  petitioning,  or  even  dutifully  rc- 
 monftrating  to  a  Superior,  to  whom  we  think  our 
 
 ■^  Volens  illi  maculam  inurere. 
 
 !]  E.  H.  I  lo.  c,  i6, 
 
 ^  De  civ.  Dei.  /.  ic.  c,  28. 
 
 t  Sccrat.  Hift.  Eccl.  /.  5.  r.  25. 
 
 felves 
 
(30) 
 felves  obliged  fubmiffively  toreprefent  his  Miftakes 
 or  Faults^  and  boldly  withftanding  and  reproving 
 him  for  them.  And  it  is  not  fair,  from  the  Ufage 
 of  the  one,  to  infer  the  Lawfulnefs  and  Decency 
 of  the  other.  What  you  fay  of  a  Prieft's  Handing 
 up,  and  bearing  Teftimony  againft  his  heretical 
 Bifliop,  is  more  to  your  purpofe,  but  does  not 
 come  up  to  it.  For  every  Pried  is  bound,  as  he 
 ihall  have  Ability  and  Occafion,  to  contend  earneflly 
 for  the  Faith  ;  but  withal  if  it  be  againft  his  Eilliop, 
 or  other  lawful  Superior,  he  muft  do  it  in  a  much 
 more  refpedful  manner,  than  St.  Faul  feems  to 
 have  ufed  towards  this  Apoftle.  So  that  upon  the 
 whole,  you  have  no  way  invalidated  our  Author's 
 Argument  from  St.  Paul's  withftanding  St.  Peter  to 
 the  face,  in  fuch  a  manner  as  he  could  not  have 
 allowed  himfelf  to  ufe,  had  he  known  him  to  be 
 the  Prince  of  the  Apoftles,  the  Vicar  of  Chrift, 
 and  Head  of  his  Univerfal  Church. 
 
 Re/i:  I  hope  you  will  not  charge  me  with  not 
 having  duely  anlwered  your  Author's  next  Argu- 
 hient,  from  St.P^w/'s  having  the  Care  of  all  the  Chur- 
 ches upon  him,  and  giving  out  Orders  for  all  Chur- 
 ches, This  he  boafts  of,  and  fays,  There  is  nothing 
 that  is  [aid  of  St.  Peter,  Is  fo  exprefs  as  -what  St.  Paul 
 fays  of  himfelf  in  this  refped.  And  thisy  I  have 
 told  him,  *  is  a  bold  Afjirmation^  and  wants  Proof  to 
 hack  it, 
 
 Vtnd.  But  now  if  I  fhould  ask,  what  Proof  you 
 have  againft  him,  what  could  you  fay  for  your 
 felf? 
 
 Reft.  I  muft  tell  you,  as  I  do  him,  it  has  heen 
 anfwered  often,  and  he  takes  no  notice  of  it. 
 
 Vind.  If  it  has  been  fo  often  anfwered,  it  will  be 
 the  more  eafily  anfwered  now. 
 
 Reft, 
 
(  31  ) 
 
 Refi,  My  Anfwer  then  is  this.  By  the  Care  of  all 
 the  Churches  is  meant  *  of  thofe  Churches  only 
 which  were  planted  by  himfelf  ^  and  it  was  to 
 thefe  only  he  ordained  what  he  thought  fit. 
 
 Find,  And  is  this  your  way  of  Anfwering  ?  The 
 Apoftle  poficively  declares^  the  Care  of  all  the  Chur- 
 ches came  upon  him  daily  ;  and  you  tell  him  no^  it 
 was  only  of  fome  particular  Churches,  which  he 
 himfelfhad  planted.  He  fays,  fo  ordain  1  in  ail  the 
 Churches;  and  here  again  you  contradid  him^  and 
 tell  him  he  had  nothing  to  do,  to  iffue  forth  his 
 Orders  for  any  but  thofe  under  his  more  imme- 
 diate Infpe(5lion.  As  if  St.  Faul  did  not  underftand 
 his  own  Bufinefs,  and  the  Extent  of  his  Power/til 
 you  came  to  dired  him,  and  fettle  it  for  him.  I 
 am  well  affured  our  Author  was  in  the  right, 
 when  he  faid  ;  Iffuch  a  Decretal  could  be  produced  of 
 St,  PeterV,  I  doubt  not  it  v^ould  have  been  made  ufe 
 of,  to7i^ards  J  proving  his  Univerfal  Supremacy.  And 
 have  often  thought^  if  thefe  Words  had  been  fpo- 
 ken  by  St.  Teter^  what  a  Noife  we  fhouid  have 
 had  in  our  Ears  with  them.  But  being  fpoken  by 
 the  great  Apoftle  of  the  Gentiles,  they  are  to  fig- 
 nify  nothing.  They  confift  not  well  with  St,Feter^ 
 
 ■^  See  howihis  agrees  with  the  DoBrine  nf  Theodoret .  '"ECf^/totf 
 0  y^^'P^Vy  Sp  ^k  lvi')(^exSrA  'r  iinfjuiKeidlt.  Praef.  in  Ep.  ad 
 Hehi.  \£m  y6  t  ^  ahhcov  ^  'S'ms6y.«>>v  rmfojuuf^^ctM  kiih^V'  Ibid. 
 Again,  'EC^cuoti  c/7n9?AA.«,  <srch  t^ 'i^vn'  h/7n<^hei^  Ibid.  To 
 the  fame  effeB  /peaks,  Ciemeni  o/ Alexandria,  apud  Eufeb. 
 H,  E.  1.6.  c.  14.    Oux,    lyf^.cei    iaxniv  'EC£c//iuv    *A'7n'^^ev* 
 
 Oecumeniusy?72ce,  Arg.  Epift.  ad  Hebr.  'O '  attospa©-  XlewKQ' 
 
 TO  Evetfyihtou-     y^.-^cci    ti  ^rdcn  Ttl^    i^viffi,    y^.^^  Ao;f7cV  ^ 
 7vh  c^   ©"t^Tc/zJ);   7ij<rcvv(nv   'RC^isi(. 
 
 pre- 
 
(32  ) 
 pretended  Supremacy,  which  muft  not  be  meddled 
 with  upon  whatever  Terms,  and  therefore  it  is  a 
 Vanity  to  infill  upon  them.  And  yet  after  all  they 
 are  the  Words  of  Holy  Scripture,  and  to  be  re- 
 lyedupon,  incomparably  beyond  all  your  ground- 
 lefs  Imaginations  and  Conceits.  And  they  fuit 
 excellently  well  with  the  Order  given  to  all  the 
 Apoftles  to  go,  and  teach,  or  rather  *  make  Difci- 
 ples  of  all  ISIations,  all  Parts  of  the  World  where- 
 ever  they  fliould  come.  To  this  end,  our  Bleffed 
 Saviour  not  only  t  /^^^  ^^^^5  ^^  ^^^  Father  had  fent 
 him,  hut  \\ -when  he  had  [aid  this,  he  breathed  on  them^ 
 find  [aid  unto  them,  Receive  ye  the  Holy  Ghofi,  whofe 
 feeder  fins  ye  remit,  they  are  remitted  unto  them,  and 
 Tvhofe  foever  fins  ye  retain,  they  are  retained.  Their 
 Commiffion  you  fee  was  General,  and  of  large 
 Extent,  not  confining  any  of  them  to  any  parti- 
 cular  Diftria  or  Diocefs.  And  no  wonder  there- 
 fore if  they  had  an  unlimited  Concern  for  all 
 Ghriftians  in  whatever  Part  of  the  Earth,  and 
 gave  out  their  Orders  for  the  DireAion  of  any 
 they  had  Opportunity  of  vifiting,  or  lending  to^ 
 by  whomfoever  firft  planted.  And  if  you  are  re- 
 folved  to  have  it  otherwife,  I  muft  defire  to  know 
 the  Grounds  of  fuch  your  Refolution.  Such  a 
 Commiffion  as  St.  Veter  had,  fuch  had  alfo  St.Vaul, 
 together  with  the  reft  of  the  Apoftles  ,•  but  that 
 any  one  of  them  had  any  peculiar  Diocefe,  other- 
 wife  than  by  Agreement  amongft  themfelves,  you 
 tnay  affert  as  confidently  as  you  pleafe,  but  will 
 jiever  be  able  to  make  it  out.  And  yet  I  am  not 
 come  up  to  what  our  Author  intended.  For  he 
 does  not  fay  the  fore-mentioned  Words  declare 
 St.  Taul  to  have  had  any  proper  Jurifdicflion  over 
 
 *  UcL^i^von-n-  i^^Matth.  xxviii.  19. 
 t  St.  John  XX.  zi.  II  V^yf^  ^h  ^3- 
 
 all 
 
(33  ) 
 M  Churches,  beyond  what  the  other  Apoftles  had; 
 but  that  had  any  thing  of  this  Nature  been  faid  of 
 .  St,  Peter y  he  doubted  nut  hut  it  would  have  been  mads 
 ufe  ofy  towards  proving  his  Univerfal  Supremacy.  And 
 if  he  had  pleafed,  he  might  have  added,  it  would 
 have  been  made  more  ufe  of  to  that  purpofe,*  than 
 all  the  whole  New  Tettament  befides.  And  what 
 Anfwer  can  you  give  to  this  ?  Do  you  deny  it  ? 
 By  no  means.  On  the  contrary  you  undertake  to 
 juftify  fuch  an  Application,  would  the  Cafe  have 
 born  it.  May  not  the  fame  JVords,  fay  you,  *  be  ufed 
 to  fignify  a  Kings  Power^  and  a  Magift rate's  ?  Ttt  the 
 Kings  Power  implies  Independence^  and  the  M^igifirate*s 
 Subordination.  An  apparent  Acknowledgment  that 
 had  thefe  Words  been  on  your  fide,  you  would 
 have  been  fure  to  make  ufe  of  them,  for  the  fup- 
 port  of  your  pretended  Supremacy.  VMiich  is  all 
 he  charged  you  with.  And  yet  again,  Power  and 
 Authority,  you  fay,  fignify  differently  when  ap- 
 plied to  a  Sovereign,  and  when  to  a  Magiftrate. 
 About  which  Diftindion  I  will  not  difpute  with 
 you ;  but  only  Ihall  tell  you,  that  to  make  it  ap- 
 plicable to  your  purpofe,  you  are  firft  to  prove 
 ^t.  Peter  really  had  that  Supremacy  you  would  en- 
 flate  him  in,  and  St.  Paul  was  an  Inferior  Agent 
 under  him,  before  you  conclude  their  Powers  to 
 have  been  thus  different.  I  add,  that  what  I  here 
 offer  in  behalf  of  St.  Paul,  St.  Chryjofnm  affirms  of 
 Biftiops  in  general,  and  is  therefore  more  appa- 
 rently indifputable  in  behalf  of  St.  Paul,  or  any 
 other  Apoftle  ,•  that  t  ^v^ry  Bifitop  ought  to  take  care, 
 [as  he  has  opportunity,]  not  only  of  h<s  own  Churchy 
 £or  Diocefe]  but  of  the  whole  Church  difperfed  through- 
 vut  the  World,  This  that  eminent  Father  teaches  ,• 
 and  you  may  difprove  it  if  you   can,    and    may 
 
 -^  C  R^j.  1 1.  -j-  Jom.  5.  Oiat.  9;.  f .  6j  r. 
 
 C  try 
 
(34) 
 
 ery  to  convince  both  him ,  and  St.  Taul  of 
 Falfhood. 
 
 Refi.  *  We  o-ivn  that  the  Gentiles  were  St,  Paul'/  pe- 
 culiar Charge^  hut  "with  fuhordination  to  the  Supreme 
 Fapr. 
 
 Vind,  What  you  own,  as  to  St.  Vaul's  being  the 
 Apoftle  of  the  Gentiles,  we  own  too.  But  then 
 your  fuppofed  Subordination  we  deny  ,-  and  I  hope 
 I  have  competently  difproved  it  already,  though 
 that  was  more  than  I  was  any  way  obliged  to, 
 the  Proof  of  it  lying  properly  upon  you.  But  if 
 I  will  wait  for  that,  I  find  I  may  wait  till  Doomf- 
 day  I  for  you  are  rather  for  fuppofing  than  prov- 
 ing it. 
 
 Refi.  The  fame  Conjedure  your  Author  has, 
 about  what  is  faid  of  Su  James  in  the  Synod  at 
 Jerufakm,  and  I  make  the  feme  Reply  I  do  here, 
 that  t  Words  may  ha've  a  different  Signification^  accor^ 
 ding  to  the  Perfons  they  are  applied  to, 
 
 Vind,  And  my  Anfwer  will  therefore  ferve  here 
 too,  that  before  you  go  to  affix  fuch  a  different  Sig- 
 nificationy  you  ought  clearly  and  evidently  to  prove, 
 the  Difference  between  the  Perfons  to  whom  you 
 apply  them. 
 
 Refi,  I  have  told  my  thoughts  of  the  matter  k-r 
 vera!  times. 
 
 Find.  I  prefume  you  do  not  take  upon  your  felf, 
 to  have  a  Power  of  determining  all  Controverfies. 
 It  Is  your  Arguments,  not  your  Thoughts  I  call 
 for. 
 
 Rejl,  ^  The  m(tvry  of  the  Acts  of  the  Apofiles  has 
 enough  in  it,  to  convince  any  unprejudiced  Verlon^  of  St, 
 ¥QtQts  Supremacy,  ■ 
 
 :'  C.  Ji,  ^.  1 8, 
 
 Vind,hs 
 
C35) 
 
 FlnJ,  As  how  ? 
 
 Rep,  I.  It  gives  him  always  the  firfi  Place. 
 
 Vmd,  This  denotes  only  a  Primacy  of  Order, 
 and  Refped,  as  he  was  the  eldeft  Apoftle,  the  firft 
 that  came,  and  thenceforward  flayed  conftantly 
 with  our  Lord.  Which  might  very  well  be,  and 
 actually  was  without  any  Supremacy  over  the  rt^. 
 In  like  manner  as  in  our  Houfe  of  Lords  the 
 Prince  of  Wales,  when  there  is  otie,  takes  place  of 
 all  the  reft,  but  this  Precedence  gives  him  no  So* 
 vereignty  over  them. 
 
 Refi.  II.  He  fropofes  firfi  the  Eleclion  of  a  vew  Jpo- 
 file. 
 
 Find,  And  what  if  St.  Tloomas^  or  St.  Barthclomtv^ 
 had  made  that  Propofal  ?  WouM  this  have  given 
 either  of  them  a  Supremacy  over  the  reft  ? 
 You  cannot  pretend  it.  And  yet  if  this  Obferta- 
 tion  fignify  any  thing,  it  muft  necelTarily  have 
 done  it. 
 
 Refi.  III.  After  the  Defcent  of  the  Holy  Ghofr^  hs 
 firfi  Freaches  to  the  Jews, 
 
 Vind,  This  was  in  purfu?nce  of  oiir  Saviour's 
 Promife,  of  building  his  Church  upon  him,  if  he 
 were  really  the  Rock  on  which  it  was  to  be  built, 
 as  fome  have  thought.  Befides,  has  our  Saviour 
 any  where  prbmifed,  that  whcfoever  Preached 
 firft  to  the  People,  fhould  have  a  Supremacy  over 
 his  whole  Church?  If  he  has,  produce  the  Pre- 
 mife.  If  he  has  not,  as  you  know  he  has  not,  ba 
 ingenuous,  and  own  your  Error,  in  claiming  io 
 tranfcendent  a  Privilege,  without  any  Promifa 
 whereupon  to  found  your  Claim. 
 
 Reft,  IW  He  works  the  firft  Miracle  In  confirntatlon 
 of  the  GofpeL  ..,.;. 
 
 Fwd.  But  where  is  the  UnivcrH^F  Supremacy 
 promifed  to  him,  that  fhould  work  the  firft  Mira- 
 
 ■  C  z  cle. 
 
(36) 
 
 de,  any  more  than  to  him  that  (hould  firft  Preach 
 the  Gofpei  to  the  Je-ws  ? 
 
 Reft.  V.  Hefirft  Preaches  to  the  Gentiles. 
 V'md.  This  1  have  before  noted  to  be  thought 
 by  fome,  to  be  the  Completion  of  our  Saviour's 
 Prediction  of  building  his  Church  upon  him.  But 
 neither  this,  nor  his  Preaching  firlt  to  the  Jewsy 
 nor  both  of  them  together;  has  any  the  leaft  Inti- 
 mation annext  to  it,  or  them,  of  the  Supremacy 
 you  are  fo  fond  of,  and  which  you  would  with 
 all  your  heart  prove  to  belong  to  him,  but  that 
 you  cannot. 
 
 Reft.  VI.  He  is  the  firft  to  'whom  their  Vocation  was 
 revealed. 
 
 Find,  Ergo  he  had  an  Univcrfal  Supremacy. 
 This  is  fuch  trifling  I  am  afhamed  of  it.  And  I 
 cannot  but  wonder,  what  Opinion  you  have  of 
 our  Underftandings,  that  you  can  think  it  fhould 
 ever  pafs  with  us  for  arguing.  All  I  can  coUecSl 
 from  fuch  poor  Impertinent  Suggeftions,  as  you 
 have  here  heaped  together,  is  only  this,  that  you 
 would  fay  fomething  to  the  purpole,  but  you  find 
 the  Cafe  defencelefs,  and  cannot. 
 
 Re(l.  Now  I  think  I  fhall  do  your  Bufinefs  effe- 
 dually. 
 
 Find.  Then  I  hope  you  have  fome  better  Ar- 
 gument in  ftore,  than  any  of  thefe  foregoing  ufe- 
 lefs  Obfervations. 
 
 Reft.  VII.  He  is  the  firft  that  gives  a  definitive  Sen^ 
 tincey  in  the  Council  at  Jerufalem. 
 
 Find.  Can  you  make  that  out  ?  And  if  you  could^ 
 would  that  prove  an  Univerfal  Supremacy  ? 
 
 Reft,  Do  you  doubt  it  ?^ 
 
 Find,  Firft,  How  do  you  make  good  your  Af- 
 fertion,  that  St.  Teter  gave  the  definitive  Sentence 
 amongft  the  Apoftles  ? 
 
 Reft,  Will  you  not  believe  your  Eyes  ? 
 
 Find,  You 
 
(37) 
 
 P^inJ.  You  will  not  always  permit  me  to  do  it ; 
 witnefs  Tranfubftantiation.  But  what  do  my  Fycs 
 tell  me^  that  this  Apoftle  fpake  firft  in  that  Coun- 
 cil ? 
 
 Rejf,  Mod  certainly. 
 
 Vin4.  But  does  his  fpeaking  firft  fhew  that  he 
 gave  the  firft  definitive  Sentence.  If  he  gave  no 
 definitive  Sentence,  he  did  not  give  a  Firft. 
 
 Refi,  Why,  Do  you  queftion  that  ? 
 
 Find.  And  (o  muft  you  too,  if  you  will  be  per- 
 fuaded  carefully  to  attend  to  what  he  faid.  He 
 declared,  *  that  God  had  made  him  the  happy  In- 
 ftrument,  of  firft  publifhing  the  Gofpel  to  the 
 Gentiles,  and  fince  they  were  become  Converts  to 
 Chriftianity,  and  had^  received  the  Holy  Ghoft, 
 he  did  not  fee  what  reafon  there  could  be,  to  re- 
 quire of  them  the  Obfervation  of  the  Mojalck 
 Law,  by  which  they  coyld  not  hope  to  be  jufti- 
 fied,  but  only  by  Faith  in  Chrift,  and  Obedience 
 to  his  Gofpel. 
 
 Refi.  Is  not  this  a  definitive  Sentence? 
 
 Viftd,  No  fure ;  it  looks  more  like  a  Propofal  at 
 the  Opening  of  the  Seffion.  And  To  I  fliould  have 
 thought  it,  but  that  we  are  told  there  had  been  much 
 diffuting  before.  Yet  it  certainly  comes  coo  foon 
 for  a  definitive  Sentence.  For  what  Prcfident  of 
 any  tolerable  Underftanding  and  Integrity  ever 
 gave  a  definitive  Sentence,  before  the  Caufe  was 
 fully  heard  ?  Or  what  need  would  there  be,  to 
 debate  about  it^  after  the  definitive  Sentence  were 
 given  ?  Yet  t  after  this  Barmbas  and  ?aul  fpake  to 
 the  fame  purpofe,  tho'  not  fo  fully  ;  and  all  this 
 before  the  definitive  Sentence. 
 
 Reft.  What  is  a  definitive  Sentence,  if  you  will 
 not  allow  St.  Veters  to  be  fo  ? 
 
 ^  Mi  XV.  7, 8,  p,  10,  IT.  t  ^'''  ^  ^• 
 
 C  3  y'tril  That 
 
(38) 
 
 Vmd,  That  of  St.  Jamesy  which  follows  after  the 
 reft  had  delivered  their  Minds,  is  undeniably  a  de- 
 finitive Sentence,  He  declares,  *  how  God  had  vi- 
 fited  the  Gentiles  to  take  out  of  them  a  Feople  for  his 
 Name,  And  when  the  others  had  been  heard,  like 
 the  Prefident  of  an  Affembly,  he  concludes  all 
 with  his  Determination,  according  to  the  Opinion 
 ofthofewho  had  fpoken  before  hinx;  but  more 
 fully  and  particularly,  and  in  fuch  a  manner,  that 
 they  all  feem  readily  and  unanimoufly  to  have 
 ai:quierced  in  it,  and  confented  to,  it.  Ajnd  here 
 it  is  obfervable.  i.  He  gave  his  Sentence  laft,  as 
 the  Refult  of  their  Debates,  which  St.  Veter  did 
 not.  2.  He  did  it  in  an  Authoritative  manner, 
 and  as  became  one  in  his  Station.  KexVw,  fays  he, 
 as  our  Tranflation  rightly  ha3  it,  my  Sentence^  or 
 Determination  is, 
 
 ■Refi,  You  know  I  do  not  allow  of  your  Tranfla- 
 tion, but  blame  your  z\uthor,  for  being  led  into 
 an  Error  by  it,  and  demand  of  him  to  frovey  that 
 that  Verb  has  no'  ether  Sigvificationy  than  what  your 
 Bible  gi'ves  it, 
 
 Vind,  This  is  to  miflead  your  Reader,  and  carry 
 him  off  from  the  Point  you  were  upon.  For  the 
 proper  Quellion  is  not,  whether  this  be  the  only 
 Signification  of  the  Verb  Keivw,  but  whether  it  be 
 not  as  true  and  genuine  a  Signification  as  any  it 
 has.  And  this  you  do  not  pretend  to  contradid, 
 becaufe  you  know  you  cannot,  and  would  abun- 
 dantly ftame  your  felf  if  you  fliould  attempt  it. 
 Nay,  in  this  very  fame  Page  you  plainly  acknow- 
 ledge it,  only  you  would  not  have  it  thought  to 
 fignify  fo  here,  becaufe  it  is  not  for  your  purpofe 
 that  it  fhould.  So  that  your  finding  fault  with 
 our  Tranflation,  ftews  only  your  good  |nclina- 
 
 tioii 
 
(39) 
 tion  towards  it,  and'that  you  would  pick  a  quar- 
 rel  with  it  if  you  could  tell  how  5  but^  does  not 
 at  all  invalidate  what  our  Author  has  faid.  5.  St, 
 James\  Determination,  not  St.  Vturs,  was  what 
 they  all  agreed  in :  For  fo  was  the  Decree  of  the 
 Council  i  ^  It  feemed  good  to  the  Holy  Gbofi,  and  to 
 tfSy  to  lay  ufon  you  no  greater  hurden^  than  thefe  necef- 
 fary  thingSy  that  ye  ahfiain  from  Meats  offered  to  Idols^ 
 and  from  Bloody  and  from  things  firangled,  and  from 
 Fornication^  the  felf  fame  particulars  whereof  'tt, 
 James's  Determination  confifted.  Here  is  plain 
 Proof  that  it  was  St.  Jamesy  and  none  other  of 
 the  Apoftles  that  prefided  in,  and  put  an  end  to 
 that  Council.  And  now  tell .  me  fmcerely,  my 
 good  Friend,  what  is  become  of  all  your  Obferva- 
 tions  from  the  J5ts  cf  the  Afoftks  ?  The  reft  of 
 them  fignify  nothing  to  the  Difquifition  we  are 
 upon ;  and  this,  which  alone  is  to  the  Point,  ig 
 falfe  and  not  to  be  maintained.  Nor  is  this  my 
 £)0(arine  only,  but  what  the  great  St.  Chryfofiom 
 has  taught  long  before  me,  teflifying  of  St.  Jamesy 
 th^t  UhvI^-  IZ  ^dqx^  \yKix^ex(nS<B',  i  he  was  inve- 
 fied  with  the  chief  Power  therey  contrary  to  your 
 Conceit  of  St.  Peter's  Prefidency  amongft  them^ 
 And  not  only  fo,  but  a  little  after,  St.  Peter,  fays 
 he,  delivered  himfelf  with  the  greater  earnejlnefsy  hut 
 this  Afoftle  the  more  fedateljy  \\  as  it  always  becomes 
 thofe  in  greater  Power  to  do.  And  again,  Ti  0  itexv» 
 tya.  What  is  thisy  I  determine^  or  my  Sentence  is  ?  ^V7# 
 -tS  fiiT  \^H<rm  At>6»  tSto*  namely,  as  much  as  to  fay, 
 ;  ffeak  this  Authoritatively.  Thus  undeniably  is  this 
 Venerable  Father  an  Advocate  for  our  Tranfla- 
 tion,  and  thus  exprefly  does  he  declare  for  St. 
 James's  prefiding,  and  having  the  chief  Power  in 
 
 il  Ou  wf  a.H  '^  r  h  i^i}^'^»  ^^wit^tt  Tuic^y* 
 
 C  4    ■  that 
 
(40) 
 that  Synod.    The  fame  alfo^  fays  Hefychlus  of  Jem^ 
 
 falem  *  Uir^i    cTrt/s/w^ofw,   rtA\   *l«jt<y/20-    vo/xo^tTe?,  &C. 
 
 FQtQV  fpeeches  it^  hut  St,  James  deterwines and  his 
 
 Determination  was  not  to  he  fet  afide,  nor  his  Sentence 
 to  be  flighted.  And  you  will  find  it  to  very  little 
 purpofe,  to  fet  up  your  groundlefs  Fancies  againft 
 the  Authority  of  fuch  Men,  and  the  plain  Evi- 
 6Qnce  I  have  brought  againft  you.  You  may  go 
 on,  if  you  like  it,  and  fay  as  you  do,  f  That  5r. 
 James,  as  Trefident,  gave  his  definitive  Sentence,  u 
 mop  falfe,  is  woft  untrue.  But  I  have  now  fhewn 
 fully^  that  it  is  moft  true,  and  your  Complaint  of 
 our  Tranflators,  is  groundlefs,  and  highly  unrea- 
 fonable.  Whence  it  follows,  that  this  Aifertion, 
 after  all  your  Hy  endeavours  to  evade  it,  u  afirong, 
 and  invincible  Argument  againfi  5r. Peter'/  Frimacy, 
 if  by  Primacy  you  mean  the  Supremacy  you  have 
 been  pleading  for. 
 
 Refi.  It  is  time  now  to  call  another  Caufe. 
 
 find.  Let  me  beg  a  Word  or  two  more  with  you 
 firft  as  to  this. 
 
 Refi.  I  thought  you  had  fhot  all  your  Powder  by 
 this  time. 
 
 r;W.  Then  I  muft  let  you  know,  I  have  not. 
 Neither  can  I  difrnifs  it  without  my  former  Que- 
 ftion,  what  Promile  have  you,  that  he  who  fliould 
 Prefide  in  this  Council,  ftiould  be  fupreme  Paftor 
 of  the  whole  Church?  Or  what  other  Title  to 
 this  Supremacy  can  you  plead,  from  what  was 
 faid,  oracled  therein?  It  is  matter  of  Fad,  that 
 you  will  not  allow  St  James  fuch  a  fupcreminenc 
 Jurifdidion,  tho'  I  have  proved  him  to  have  pre- 
 iided  there.  And  it  is  too  much  to  exped,  it  to 
 be  yielded  tg   St.  Feter,   whom  I   have  proved  to 
 
 ^  Fhot.  Bibiioth.  CCLXXV.p.ii.  1525,- 
 
(41  ) 
 have  been  and  atSed  there,  only  as  a  Fellow- 
 Apoftle. 
 
 Reft.  Have  you  done  yet  ? 
 
 Vind,  Before  I  anfwer  you  pray  tell  me,  whe- 
 ther you  have  any  thing  farther  to  urge  for  this 
 Supremacy,  either  from  Scripture,  or  Tradition  ? 
 
 i^f/?.  Not  at  this  time. 
 
 \ind.  Then  let  me  put  another  Queftion,  and 
 be  fo  kind  as  to  return  me  an  ingenuous  Anfwer 
 to  it.  Suppofing  St.  Teter  had  in  truth  had  fuch 
 an  unlimited  Supremacy  as  you  imagine^  how 
 would  you  prove  the  Pope  to  have  the  fame? 
 
 Refi.  It  defcends  to  him  as  the  Succeflbr  of  St. 
 Teter. 
 
 Yind.  Do  you  take  this  to  be  Proof  ?  St.  Feter 
 had  fome  extraordinary  Powers  as  an  Apoftle 
 which  were  to  dye  with  him,  as  well  as  others 
 that  were  to  defcend  to  fuch  as  fhould  come  after 
 him ;  and  how  fliall  I  know  that  this  Supremacy 
 was  not  one  of  the  former  fort? 
 
 Reft,  I  take  that  for  granted. 
 
 yind.  So  I  fuppofe,  becaufe  I  am  fure  you  have 
 no  vyay  proved  it.  Well,  but  let  me  ask  you  a- 
 gain,  if  St.  Peter  had  fuch  a  Supremacy,  how  came 
 he  to  leave  it  any  more  to  Rowe^  than  to  Antioch  ? 
 Your  felves  own  he  was  Bifhop  there,  before  he 
 was  at  Rome,  and  for  divers  Years  together,  for 
 Seven  Years  fays  your  Hiftorian  *  Baroniuf.  And 
 how  came  it  to  pafs,  he  did  not  leave  that  See  as 
 much  Supreme  in  the  Eaftern,  as  that  of  Rome, 
 in  the  Weftern  part  of  the  World  ?  What  Evidence 
 is  there  pf  his  defigning  fo  vaft  a  Difproportion 
 between  his  Two  Succeffors  ?  Or  how  does  it  ap- 
 pear, that  he  might  leave  his  Supremacy  where 
 he  would  ?  By  what  Charter  might  his  Succeffors 
 
 "^  AnnaL  Tom.  i.  59.  iio 
 
 at 
 
C  42  ) 
 
 ar  Rome  claim  a  Supremacy  over,  not  only  thofe 
 ^itAnuoch,  but  even  over  St.  John  and  any  other 
 of  the  Apoftles  if  any  were  permitted  to  out-Iive 
 St.  Feter  ?  Thefe  are  fuch  Abfurdities,  that  it  is 
 much  better  prefuming  them,  than  attempting 
 the  Proof  of  them.  And  yet  till  thefe,  and  di- 
 vers  other  hke  Enquiries  are  fatisfaaorily  refolved, 
 that  Univerfal  Supremacy ,  upon  which  you  fo 
 unwarrantably  value  your  felves,  muft  unavoida- 
 bly Itand  but  m  a  tottering  Condition. 
 
 Refi,  In  your  Opinion. 
 
 Yind.  And  in  the  Opinion  of  all  underflanding 
 and  impartial  Judges,  andfome  of  your  own  Com- 
 munion,  and  of  eminent  Station  amoneft  you  and 
 even  of  the  Higheft.  ^ 
 
 Raft.  So  you  make  your  People  believe. 
 
 V/W.  And  fo  have  Tome  of  yours  believed  and. 
 taught.    Take  this  inftance  for  the  prefent   from 
 the  Author  of  a  Difcourfe,  cntituled,  Moyem  fures 
 &  Honefles  four  la  Converfion  des  'tous  les  Heretiques 
 Printed  at  Cologne  in  the  Year  1681.  ^ 
 
 Reft.  What  fajrs  he  ? 
 
 Yind.  He  fays  *  Cardinal  Cufanus  con^vms  what 
 St.  Gregory  had  told  US  before.  We  read,  fays  the 
 Cardmal,  i  that  the  Three  firft  Tatriarchs,  of  Rome, 
 cf  Alexandria,  and  of  Antioch,  and  together  ivitb 
 thefe  all  the  Bi^ofs  that  were  under  them,  fate  in  St, 
 VtKtx's  Chair,  And  as  if  this  were  not  enoueh 
 that  Author  adds,  ^e  Von  life  ks.  ecrites  de  Gregoire, 
 &€,  Let  any  one  read  the  Writings  of  the  Vofes,  Gre- 
 gory, Gelafius,  and  Leo,  and  he  -will  find  they  all 
 acknowledge  all  good  Bijlwps  to  he  St.  Peter'/  Succeffors, 
 and  tho  fometimes  they  ha^e  not  failed  to  difcwer  am- 
 kitious  Inclinations,  and  a  defire  of  fubjecUng  other  Bi- 
 pops  to  them,  yet  not  as  Heads  of  the  Church,  and  yet 
 
 *■■  Tom,  up.  67,68,  '       t  Cuf. /.  I.  c.  14. 
 
 Jefs 
 
(43  ) 
 
 hfs  by  virtue  of  any  Text  of  Smpiure.  Neither  is  it  fo 
 he  ohfewed  for  the  frfi  Five  Centuries,  that  any  ever 
 had  the  Face  to  alUdge  one  fingle  Fajjage  in  the  facred 
 Writings,  for  eftahlifnngihe  Fritnacy  of  the  Bijhop  of 
 Rome. 
 
 RelL  Have  you  dona  now  ? 
 
 Find.  I  thought  I  had  :  But  another  like  Paffage 
 comes  in  my  way  ;  and  it  is  of  your  great  Cham- 
 p'ton  BelUrmin,  who  after  he  had  lifted  this  Point 
 as  thoroughly,  and  been  as  zealous  and  induftrious 
 in  maintaining  and  eftablifhing  it,  as  any  one  of 
 your  Party  ever  was,  is  yet  forced  to  admit,  that 
 "^  the  Scriptures  do  no  where  exprefly  declare  the  Bijhop  of 
 Rome,  to  he  St.  Peter'i  Succeffor.  And  if  fo,  much 
 lefs  do  they  any  where  inveft  him  with  an  Uni- 
 verfal  Supremacy  over  the  Church  of  Chrift.  But 
 enough  of  this. 
 
 Reft,  t  Your  Author  argues  againft  this  Supre- 
 macy, from  the  Civil  States,  and  the  feveral  Go- 
 vernments of  the  World. 
 
 Vind,  The  feveral  Pages  you  fpend  upon  this 
 Topick  1  might  well  pafs  over,  as  of  no  concern 
 to  us,  becaufe  you  all  along  proceed  upon  a  Sup- 
 pofition  of  that  Supremacy,  which  it  were  your 
 bufinefs  to  prove,  if  you  could,  and  which  I  hope 
 I  have  clearly  difproved.  The  main  of  your  Ar- 
 gument lies  in  this,  that  a  fingle  Univerfal  Mo- 
 narch muft  in  all  appearance  govern  the  Church 
 beft.  And  to  prove  this,  as  our  Author  argues 
 againft  it  from  the  Civil  State,  fo  do  you  for  it. 
 And  particularly  from  the  times  of  Auguftu.^,  in 
 which  you  fay  was  greater  Peace  than  Jince  the 
 Divifion  of  the  Empire.  Againft  which  Dodrine  of 
 yours  a  late  Learned  |1  Author  has  undertake^  to 
 
 *  De Rom.  Pontif.  /.  2.  c,\z.  t  ^-  ^-  P-  ^^'  &^- 
 
 II  ]ani    templum    Chulto    nafccnte   referatum ,     Authorc 
 
 prove. 
 
C  44  ) 
 prove,  there  was  not  fo  conftant  and  lafting  a 
 Peace  through  the  Empire  in  his  time  as  is  com- 
 monly fuppofed.  And  yet  were  your  Suppofition 
 taken  for  truth,  you  feem  to  have  forgot  that  the 
 Growth  of  the  Empire  was  at  length  the  Caufe 
 of  its  own  DeftruAion.  This  not  only  *  Horace 
 teftifies,  but  t  Floms  and  ||ZLii;j,  and  '^Tacitus,  and 
 befides  thefe  t  St.  Augufline, 
 
 Re^,  You  fay  you  have  difproved  the  Suprema- 
 cy vve  contend  for. 
 
 Vind,  Yes,  and  might  have  done  it  much  more 
 largely  had  I  thought  it  neceffary.  And  yet  I 
 have  one  Obfen  ation  ftill  behind,  in  relation  to 
 this  Supremacy :  Namely,  that  we  have  very  good 
 Evidence  againfl  it.  It  not  onlv  has  no  Founda- 
 cion,  either  in  Scripture  or  Primitive  Antiquity, 
 but  we  meet  with  fuch  Occurrences  in  the  An- 
 cient Writers,  as  manifeft  it  to  have  been  perfedly 
 unknown  in  their  Times. 
 
 Reft.  Pray  let  us  hear  fome  of  them. 
 
 Vind,  In  the  firft  place,  fee  with  what  fingular 
 Familiarity,  the  other  Bifhops  then  treated  the 
 Bifhop  of  Rome  ;  how  they  addreffed  themfelves 
 to  him  as  a  Fellow-Bifliop,  not  as  to  a  Supreme 
 Governor  over  them  all.  How  oft  do  they,  and 
 others,  call  him  ||  Collegue,  ^  Brother ,  t  ^oft  dear 
 Brother,  or  woB  beloved  F ope,  or  Bifhop,    for    ||  fo 
 
 *  L.  V.  Od.  xvi.  ad  Romanos,  f  L.  3.  c.  12. 
 
 [j  L.  I.  Exord,  *  L.  2.  Hiftor.  p.  547, 348. 
 
 t  De  Civ.  Dei,  r.  18.  c  4$ 
 
 I)  Vine.  Lir.  Common,  p.  525.  Edit.  Baluz.  B.  Cypr.  ^p, 
 
 ■^  Id.  Ep.  44,  45,  47,  48,  6c,  &  alibi  pallim. 
 
 t  Geft.  Purgat.  Cecil.&  Fel.  p.  98,  99.  B.  Hieron.  cLucif. 
 Ep.  s8.  c.p. 
 
 II  B.  Cypr.  Ep.  8,2^30,31,  i^.  K  Jug.  ep.  11, 13,14,  31. 
 B.  Hiaon*  ad  Pammach.  ep.  61.  B.  Athanaf.Apol.z,  p.  7^9- 
 
 the 
 
(45  ) 
 the  Word  then  fignified,    *  Fellow  Mimfier^    sind 
 again  barely  t  P''^i^^oj>   of  the  Romans  ?   Firmilian    of 
 Cappadocia  makes  no  clifficulry,  to  tax  Pope  Stephen, 
 II  with    open  and  maniftH   Fully.     St.  Cyprian  in    the 
 Council  of  Carthage,  declares  againlt  an  univer- 
 fally  Supreme,  as  no  way  agreeat>le  to   the  Chri- 
 Itian  Church.     None  of  us^  lay  he,  ^  makes  himfelf 
 a  BijJjop  of  Bijhopf,  or  cnmpells  his  ColUgnes  by   a  Ty^ 
 r  annual  Terror,  to  a  necejjity  of  obeying^  feeing  ezfcry  Bi- 
 fjop  is  at  his   own   difpofal,  according  to  the  Extent  of 
 his  Liberty  and  Fo7ver,  and  can  no  more   bs  judged  by 
 another,  than  he  can  judge,  another.     ^Z.  Augu(tin  (eems 
 to  have  apprehended   no  fuch  Difference  between 
 the  fore-named  Stephen  and   St.  Cyprian,  when  he 
 fays  t  Thty  were  Two    Bijhops  of  moft  eminent  Chur- 
 ches, the  Roman  and  the  Carthaginian.     I  have  noted 
 before  how   loudly  Pope  Gregory  the  Great  de- 
 claimed againft  an  Univerfal  Bifliop,  as  the  Fore- 
 runner of  Antichrift  ;    and  that  the  Council  of 
 Chalcedon  allotted  the  Primacy  of  Order  to  the 
 See  of  Rome,   not  becaufe  the  Billiop  there  was 
 Univerfal  Paftor  ;  but  becaufe  Rome  had  a  greater 
 regard  due  to  it,  as  being  the  Imperial  City  -,  and 
 the  fecond  Place  to  Conjiantinople,  as  a  fort  of  New 
 Rome.     And  thus  it  is  ordered  likewife  in  Jufiini^ 
 ans  Novels.     0«ccri(^o^  jc^i  rh  dv^!  t^z^,  &c.  ||  IVs 
 decree  according  to  the  Decifiuns  of  the  Four  Holy  Coun^ 
 cils,  that  the  moH  holy  Pope  of  Old  Rome  take  place 
 of  all  other  Biflwps  ,•  and  the  moH  blefjed  Archbifionp  of 
 Conftantincple ,   the  New  Rome,    hold  the  fecond 
 Rank,  and  be  preferred  before  all  others,     which  Con- 
 ftitutions  I  take  to  explain  that  of  *  Irenaus,  that 
 
 •^  SuAAwTaf^V)  Eufeb.  H.  E.  1.  7.  c.  ^o.  Socrat.  1.  4.  c.  11 
 Concil.Ghalced.  Epift,  vi.  Theodorit.  H.  E.  1.  5.  c.  8. 
 
 JGeft.  Purgai.  uh\  fupn.        \\  Apud  B.  Cypr.  Ep.yj. 
 *  P.  2. 19.  -j-  De  unico  Baptifm.  c.  14, 
 
 11  Nqy.  Tjr.  *  Adv.  Hsr,  1. 5.  c.  5. 
 
 the 
 
(40 
 the  Faithful  all  about  flocked  to  Rowe^  propter  poten- 
 tiorem  TrincipalitateWy  becaufe  of  the  peculiar  Power 
 and  Privileges  that  belonged  to  it  ^  not  by  any 
 Divine  Rights  but  as  given  it  by  "^  Councils,  and 
 t  Emperors,  I  take  alfo  the  lixth  Canon  of  the  great 
 Nicene  Council  to  be  very  appofite  to  our  purpofe, 
 which  gives  the  Bifhops  of  Alexandria  Power  over 
 Egypt y  Libyay  and  TentapoUs,  in  like  manner  as  the 
 Bipjop  of  Kom^  has  over  the  Subjects  of  his  ^ee.  Which 
 muft  neceffarily  imply  the  Roman  Bifliop,  ||to 
 have  a  limited  Jurifdidion^  confined  to  his  own 
 Patriarchate,  inafmuch  as  otherwife  it  could  not 
 be  like  that  of  the  Alexandrian,  and  other  Eaftern 
 Patriarchs.  Nor  ought  the  Teftimony  of  St.  Je- 
 torn  to  Evagrimy  oppofite  enough  to  mch  an  ex- 
 travagant Demand  as  this  is,  to  be  forgotten.  *  U- 
 hicunque  fuerit  Epifcopus,  five  Roma,  Jive  Euguhiiy  &c. 
 Wherefoever  there  be  a  Bijhopy  whether  at  the  magnifi* 
 tent  City  of  Rome,  or  the  little  Eugubiumy  at  flou- 
 rifhing  Confiantinople ,  or  difregarded  Khegiumy  at 
 renowned  Alexandria^  or  the  obfcurer  Tanisy  he  is 
 of  the  fame  Merit  and  Vriefthood.  The  Tower  of  R/* 
 chesy  and  the  Meannefs  of  Poverty,  does  not  make  a 
 Bijhop  either  Htghery  or  Lower,  But  they  are  all  Suc- 
 cejfors  of  the  Apoftles.  Which  words  cannot  be  wre- 
 fted  fo  as  to  make  it  probable,  that  St.  Jerom 
 thought  one  Apoftle  to  have  been  by  Divine  In- 
 flituticn,  Superior  or  Inferior  to  any  of  his  Bre- 
 thren. And  this'^tXyprian  pcfitively  attefts,  •\ Hoc 
 irant  c/eterlApofioliy  e^uod  fnit  Petrus,  8lC.  WhatVttzv 
 was  the  fame  alfo  were  the  other  Apofilesy  endued  with 
 a  like  Partnerjhip  of  Honour  and  Power,  And  if  the 
 Apoftles  were  all  of  like  Power  and  Authority, 
 
 *•  As  hut  now  Jhewn,         t  Vid.  Platin.  in  vit.  BonifaCi  i. 
 \  Vid.  Balf.  Zon.  &  Arifl.  *  Ep.  ^s. 
 
 t  De  Unit.  Eccl. 
 
 none 
 
(47) 
 none  of  their  Succeffors^  as  fuch,  can  claim  a  Su- 
 periority over  any  of 'their  other  Fellow- Billiops. 
 This  Pofition  St.  Jerome  has  here  laid  down  ;  a-nd 
 it  is  befides  a  natural  Inference,  from  the  forego- 
 ing Words  of  St.  Cyprian,  And  yet  farther,  had 
 the  Popes  been  anciently  owned  as  Supreme  Go- 
 vernors of  the  Church,  they  would  have  had  the 
 Right  of  Convening  General  Councils,  '^  which  it 
 is  certain  they  had  not  i  they  would  have  Prefided 
 in  all  of  them,  and  more  efpecially  in  the  firft 
 and  mofl:  venerable  amongft  them,  f  which  yet 
 they  did  net ;  and  would  at  laft  have  had  the  fole 
 Power  of  confirming  their  Decrees;  ||  but  this 
 they  had  not.    Appeals  from  all  Places  would 
 
 *  Vid,Eufeh.  de  v'lL  Conftant,  1 5.  c.  6.  TLeod,  H,  E,  Li.  c.jJ* 
 2.  c,  8.  /.  4.  c.  7.  /.  5.  c.  9.  Socrat.  /.i.e.  8.  /.  J.  in  ProAm,Sozom* 
 L  r.  c.  17.  /.  7.C*  7.  Evngr.  L  i.  c,  5.  7.  2.  c.  2.  Leo.  Pap,  Epft.g*. 
 Ad  Theodof,  Imp,  Cone,  Nic,  Li,c,i.f,  105,  Sf  /.  2. c.  5,  p.i 54, 
 15$.  Cone.  Co7ifi ant,  p.  945.  Cone.  Ephef,  AH.  i.  t,^^6.  Cone* 
 Chalced.  Ja,  5.  p^  580,  &  461,  &  AB.  ir.  p.  684,  Si*  Par,  j. 
 c,  2.  />.  835.  Bu  Pin  de  Aniiq.  Ecel.  DifcipL  Diffevtat,  4.  ^,  5^6^ 
 ^  Noiiv.  Bih'ioth,  Edit,  Batav.  To,  2.  /?.  518.  &  To,  4.  p,  8j» 
 292,  5^9,  '^34,  557,  Richer.  Hift.  Co7ie.g€7i.  1. 1.  c.  2.  k.2,  ?.  r« 
 5.  71.  T.  c.  8. 72.  r©,iT,  12, 15.  ^lefnel,  Dijfert.  i,  de  vit,  ^  rein 
 gejt,  Leonis  M,  ^'.292.  Cafauh.  de  Lihert,  Eccl.p.  195.  Edit.dtd. 
 
 t  Richerius  concbides  all  the  Patriarchs  to  have  Prefidei  iii. 
 the  J^ictUQ  Council.  Hift.  Cone.  Gen. /.  i.  c.  2.  w.  8.  Others 
 relate  that  Hofius  did,  and  it  is  vifihle  that  his  Name  Jlaiidt 
 at  the  Head  of  the  Siihfcriptionsy  and  Vi(flor  and  Vincentius  the 
 Pope'^5  Legates  next  after  him.  Concil,  Labb.  and  Co  (Tart.  To*  i. 
 f.  50.  Thjis  much  Earonius  ow7is-^  only  he  would  needs  have  Ho-* 
 iius  to  heihe  Papers  Legate,  AnnaL  Jo.  •^,  Ann^  ^25.  2c.  Bui 
 without  any  good  Authority,  the  Hifiorians  of  thofe  times  giving 
 no  intimation  of  any  fuchSiihJliintion.  So  Nectarius  of  Con- 
 ^'2inimo^\z  fuhfcnbed  fi} ft  iothe  Council  held  at  that  City.  Cone. 
 Coiiftantin./'.955.  And  Cyril  at  Ephefus./?.  690.  K€(5*a«  ^ 
 Cmjfihiyf^uv  aV^TttTW/  ^rriTKiTiZu-v  Ku'eiAAO".  Relat.Aui.  Ephef . 
 c.  60.  6ee  alfo  Sozoiii.  /.  7,  c.  7.  Evagr./.  2.  c.  18.  Phot.  EpiJL 
 ad  Mich.  Bulgar.  Priuc.  Richer,- 1,  i,  c,  7.  72.  5.  Dm  P;«  iVowy* 
 Bihl.To.z.p.-^i^.^cfp,^^^, 
 
 Ji  £7//^/'.  rftf  x;?/.  Conjlant.  I,  i.  c  57.  Sozom,  I,  7.  c.  9.  Jufell, 
 Cod,  Can,  ^j'c.  To,  I.  ^.  5 10.  ' 
 
 have 
 
 , 
 
(48) 
 have  been  conflantly  held,  to  have  of  right  bcf- 
 longed  to  them^  "^  but  they  were  not.  Divert 
 other  Ob jedions  might  iikewife  be  brought  againft 
 this  pretended  Supremaoy,  and  much  ampler  Proof 
 of  what  is  here  iaid,  but  that  I  am  unwilling  to 
 fwcll  this  Anfwer  to  too  great  a  length.  For 
 which  reafon  I  refer  any  one  who  defires  fuller  fa- 
 tisfa^bion,  in  this  Controverfy,  to  the  Learned 
 Dr.  Barrows  impregnable  Treatife  of  the  Pope's 
 Supremacy.  A  Book  that  highly  deferves  to  have 
 been  tranflated^  into  other  Languages,  for  the  Be- 
 nefit of  Foreigners,  moft  of  whom  are  now  whol- 
 ly unacquainted  with  it,  or  not  capable  of  under- 
 fianding  it. 
 
 VLefi.  I  have  told  you,  t  this  is  one  of  thofe 
 Books  which  ha^ue  had  all  the,  moB  covfiderabk  things 
 in  them  throughly  anfweredy  many  Tears  before  the  Au^ 
 thors  of  them  were  horn* 
 
 Wind,  Why  then  may  they  not  be  anfwered, 
 now  the  Authors  of  them  have  been  fo  long  dead  ? 
 They  ftand  as  fo  many  lafting  Monuments  of  Re- 
 proach to  your  Party,  in  that  they  have  fo  efFe- 
 Aually  evinced  the  great  Unreafonablenefs  and 
 Falfity  of  your  Religion,  and  not  one  amongft 
 you  all  has  had  the  Courage,  in  a  feries  of  fo  ma- 
 ny Years,  to  confute  them ;  and  yet  ye  will  not 
 yield  your  fclves  convinced. 
 
 Kefi,  Have  a  little  patience,  I  have  given  my 
 Word,  that  ||  Ifiall  prove  all  the  Ob  jettons  worth  any 
 
 *  B,  Cypr.  £;>.  59.  />.  156,  1^7.  Cam  Apojl,  ^7«  Cone.  Nic .Can, 
 5.  Cone,  Conjlajttino'p.  Can.  i.  &  6.  Cone,  Antiocb,  Can.  i^Xone, 
 ChalceH,  Can.  9.  ^5'  I7-  Cone,  Carthag.  Can,  ^uuna  cum  notu 
 Balf,  Zon,  &  Jnft.Cone.  Milev  z.  Can.  21.  B,  Aug.^p.  i6z. 
 Sozom.  H.  E.  I  8.  c.  16.  Socrat.  /.  2.  c.zo,  Du  Pin  Nouv,  BihL 
 to.u  p,2iS.&  <^e  Antic[.  EccL  V^fcifl,  Diprtat.  2.  caj^,  i.  §.!;, 
 2»  2,  4.  &c. 
 :tc;  7^.^98.  I  Ibid, 
 
 notice 
 
(49) 
 
 Kvtice   in  them^  to  hai'e  been  thoro'tvly'  anpwered  long 
 ago. 
 
 Find,  I  will  wait  for  your  notable  Perfcrmance ; 
 and  if  you  pleafe  you  may  begin  with  this  Treatije 
 of  Dr.  Barrow.  But  I  would  advife  you  as  a  Friend 
 to  beware  of  fuch  a  difficult  Undertaking,  leaft  it 
 happen  to  you^  as  it  did  feveral  Years  fince  to  a 
 Convent  in  Vortugal^  who  had  agreed  amongit 
 themfelves  to  anfwer  Bifhop  Stillwgflcet's  exeellent 
 Vindication  of  Archbifliop  Lauds  Conference  with 
 Fiflier^  but  when  they  had  gone  about  half  way, 
 found  their  Task  too  hard  for  them,  and  fo  were 
 forced  to  defift.  And  if  you  will  venture  upon  it, 
 when  your  hand  is  in,  you  would  do  well  to  an- 
 fwer fome  of  your  own  Writers  too.  And  parti- 
 cularly Scotus  in  4.  dift.  24,  Cordubenfts  1.  4.  q.  i. 
 Cajetahus  de  Primatu  Papas.  Barnes  in  2.  quseit.  r. 
 art,  10.  whom  you  will  find  to  give  their  Opinion 
 againft  you.  '^ 
 
 Refi.  Your  Author  gives  you  a  gooMj  Notion  of 
 the  IJnity  of  the  Church. 
 
 Yind.  Hold  Sir,  I  perceive  that  but  Two  Pages 
 forward,  you  recur  to  the  Suprem?xy  •  and  there- 
 fore if  you  pleafe,  we  will  go  00  with  that  a  little 
 farther,  before  we  come  to  your  goodly  Notion, 
 .  Reft,  I  tell  you  then,  thi  Ancient  'Fathers  jvne 
 thorojvpacd  Papifis^  as  every  one  kmivs, 
 
 Vlml.  Can  you  prove,  what  you  fay  every  one 
 knows  ? 
 
 Rc/l\  I  give  you  Two  Authorities  for  it,  and  tell 
 you,  T  have  a  ^vq^^z  many  more  in  referve. 
 
 Yind.  Do  thefe  two  fay,  every  one  kno7ps  all  the 
 refc  were  of  their  mind  ? 
 
 Re/,  I  do  not  fay  that  3  but  only  that  by  thefs 
 
 ^^  Dit  Pin  (le  Jntl^,  Eccl  Difchlin  Pijfert.  4.  /'.  3^4. 
 
 D  whom 
 
(  50) 
 whom  I  name,  and  thofe  others  which  you  are  to 
 guefs  at,  the  Cafe  is  fo  plain  that  you  muft  be 
 unreafonable,  if  you  will  not  allow  that  ^v^ry  om 
 knows  it. 
 
 \ind.  How  does  that  appear  ? 
 
 Refi,  I  could  have  made  it  appear,  and  *  could 
 have  quoted  many  of  the  Fathers  upon  this  matter^  but 
 for  brevity  fake  I  only  mention  two  of  great  Authority y 
 St.  Profpcr,  and  St.  Leo.  And  what  can  you  fay 
 to  thefe  two  ? 
 
 Vind.  As  to  your  Flourifli  of  many  more,  fo 
 long  as  none  of  them  make  their  appearance,  I 
 have  nothing  to  fay.  But  as  to  thefe  Two  I  an- 
 fwer  firft,  to  prove  from  hence  the  Univerfal  Con- 
 fent  of  the  Writers  of  thole  times,  is  a  fort  of  De- 
 dudion  you  will  not  allow  of  in  another.  As  I 
 Ihali  eafily  make  apparent.  I  have  cited  St.  Cy- 
 frlany  and  St.  Jerom^  Two  Fathers  of  far  greater 
 Charader,  for  their  Writings  than  yours,  to  give 
 Teftimcny  againft  your  Koml^  Supremacy  ,•  and 
 tho'  they  do  it  very  fully,  and  tho'  moreover  I 
 have  produced  divers  other  Fathers,  as  alfo  fome 
 of  your  own  Writers  to  corroborate  their  Evi- 
 dence ,•  I  am"  perfuaded  you  will  not  admit  of  this 
 as  fiifficient  Proof,  that  the  Ancient  Fathers  were 
 all  Antipapifts.  And  yet  unlefs  you  will  allow 
 my  many  more,  and  more  pertinent  Teflimonies 
 to  prove  for  the  generality  of  the  Ancient  Fa- 
 thers, there  is  no  Reafon  to  exped  I  fhould  al- 
 low your  much  fewer,  and  lefs  pertinent.  But 
 farther,  as  to  your  two  Authorities  ^  I  objferve 
 the  firft  is  out  of  a  Poem,  of  Prclfer  Aquitanicusy 
 and  the  other  out  of  a  Panegyrick  of  Pope  Leo  ^ 
 and  Voets  and  Vamgyvids  being  wont  frequently  to 
 give  a  loofe  to  their  Phancies,  you  cannot  build 
 
 much 
 
C50 
 
 much  upon  a  particular  Phrafe  or  Expceffion  in 
 them.  And  accordingly,  their  unufual  Flights  are 
 never  to  be  reckoned  upon^  as  of  equal  Authori- 
 ty ,  with  the  plain  Expreffions  of  graver  and 
 more  inftrudive  Writers.  But  to  proceed  yet  far- 
 ther, and  confider  thefe  Paffages  more  partix:ular- 
 ly  ,•  The  Words  of  your  Citation  out  of  VrcJ^it 
 are  thefe,  as  you  render  them  in  EngHJh.  Rome, 
 Peter'j  Seat^  which  to  the  World  is  made  the  Head  of 
 Taftoral  H  ncur.  Whatever  Jhe  does  not  fojjefs  by  Arms, 
 jhe  f>>pffes  in  Religion.  And  what  would  you  now 
 infer  from  this,  to  prove  the  Ancient  Fathers  were 
 thorow  pacd  Papifis  ? 
 
 Reft.  Here  you  fee,  if  you  be  not  willfully 
 blind,  Rome  is  declared  to  be  made  the  Head  of 
 Taftoral  Honour. 
 
 Yind.  But  how,  or  by  whom  made  fo  ? 
 
 Reft,  By  being  St.  Teters  Seat. 
 
 Vind.  Prove  that.  Till  you  can  do  it,  I  muf! 
 ftick  to  what  I  have  faid  and  proved,  that  whatfb- 
 ever  Primacy  it  has,  was  given  it  by  the  Decrees 
 of  Councils,  and  becaufe  of  it's  being  the  Imperial 
 City.  But  none  of  the  Ancient  Councils  ever 
 gave  her  that  exalted  Supremacy  ihe  now  claims 
 to  her  felf. 
 
 Keft.  St.  Leo  afferts  it  very  plain. 
 
 Yind.  But  the  forementioned  Councils  do  not, 
 nor  the  early  Fathers,  nor  even  your  St.  Proffer^ 
 who  fpeaking  of  Rome,  fays  indeed,  fhe  is  made 
 the  Head  of  Pafloral  Honour  ;  but  does  not  tell  you 
 how. 
 
 Keft.  Bat  what  think  you  of  St.  Leo  ? 
 
 Yind.  He  fays,  I  own,  that  Rome  is  made  hy  the 
 Holy  Seat  of  St.  Peter,  the  Head  of  the  Pf^orld.  But 
 I  know  not  whether  you  will  meet  with  the  like 
 ]Expreffion,  in  any  other  Author.    Yincentiffs  Liri- 
 
 D  Z  nenjis^ 
 
C    52    ) 
 
 nenfisy  I  am  fure,  *  ufes  this  fame  Phrare  of  Caput 
 Orhisy  concerning  Kome  in  a  Civil  Senfe,  with 
 refpcd  to  its  Temporal  Power  :  And  if  one  of 
 your  own  Popes  has  thought  fit  to  apply  it  in  an 
 Ecclefiaftical,  and  with  refped:  to  the  State  of  the 
 Church,  and  in  a  Panegyrick  too,  I  truft  this  will 
 not  fiiperfede  all  the  irrefragable  Evidence  that  is 
 brought  againft  it.  Efpecially  if  it  be  confidered 
 that  in  this  fame  Difcourfe  from  whence  your 
 Words  are  taken,  he  fpeaks  of  fuch  a  Parity  be- 
 twixt St.  Teter  and  St.  Vaul,  as  cannot  well  confift 
 with  a  Suprelnacy  in  the  one,  and  Stibjedlion  in 
 the  other.  And  not  only  fo,  but  Cardinal  Cufa- 
 nusy  in  the  Words  cited  p.  42.  affirms  of  this  fame 
 Lcoy  that  he  has  freely  owned  all  good  Bijhops  to 
 be  the  Succejjcrs  of  St.  Peter  ^  and  by  confequence 
 that  this  Succeffion,  either  conveys  no  Suprema- 
 cy, and  fo  the  Pope  has  no  Title  to  it  upon  this 
 account^  or  elfe  conveys  too  much,  and  fo  All 
 good  BljJjops  muft  have  it.  Either  of  which  Sup- 
 pofitions  quite  overthrows  your  Hypothefis.  But 
 now  were  I  to  give^'ou  up  this  Pope,  as  an  a- 
 vowed  Advocate  for  your  Univerfal  Supremacy, 
 the  fumm  of  all  were  only  this  ^  that  by  the  Fifth 
 Century  you  had  found  one  Chriftian  Writer,  a 
 Roman  Bifhop,  and  fo  fpeaking  for  himfelf,  who 
 in  a  Rhetorical  Oration,  declared  for  the  Supre- 
 macy of  St.  Tete/s  Seat,  and  the  Glory  of  Rome 
 upon  that  account.  And  yet  it  is  well  known, 
 that  in  the  next  Age  Gregory  the  Great,  who  fate  in 
 the  fame  See,  and  fhould  underlland  his  own  Pre- 
 rogative, as  well  as^  Leo,  when  quarrelling  with 
 John  oi Conftanfwople  imtighs  feverely  againft  him, 
 for  taking  upon  him  to  be  the  Univerfal  Bifhop, 
 or  Head  of  the  Church,   in  fuch  terms  as  muft 
 
 *  Comvion'iU  z.  p,  ^66, 
 
 inevi- 
 
C  53  ) 
 
 inevitably  have  condemned  himfelf,  had  he  and 
 his  PredeceiTors  been  guilty  of  the  like  Pretence. 
 As  I  have  fiiewn  befoie.  And  now  to  conclude 
 this  Head  ;  I  will  only  note  farther^  that  Expref- 
 figns  of  this  nature  are  not  to  be  too  much  depen- 
 ded upon^  leaft  they  militate  as  ftrcngly  againftj 
 as  for  you.  St.  Auguftlne  is  «xprefly  ftiled  '^  Sum- 
 WHS  Chriftl  Pontifixy  Ch rift's  Supreme,  or  Chief 
 High  Prieft ;  which  never rhelefs  will  not  pafs 
 with  you  for  a  Proof^th^t  the  Univerfal  Supremacy 
 was  then  at  Hippo.  So  was  t  alfo  St.  Germain  Bi- 
 fhop  of  Paris  in  the  Sixth  Century  ftiledj  by  V^- 
 nantius  Fortunatus  •  and  St.  Bafil  ||  not  only  tells 
 St.  Athanafiusy  that  he  took  care  of  all  the  Chur- 
 ches in  like  manner  as  of  his  own,  but  exprefly 
 affirms,  that  they  fled  to  him,  fWOTS?  dyn  )co^u<pbjj  ^ 
 e\ayy  OS  the  Read  of  the  whole.  The  Tide  to  the 
 fuppofititious  Epiftle  of  St.  Clement  to  St.  'James 
 runs  thus  ;  Clement  to  our  Lord  James,  Biiliop  of  Bi- 
 fijopsy  Prefident  over  the  Hvly  Catholick  Church  at  Je- 
 rufalem,  and  fuch  others  as  are  %iny  where  fettled  hy 
 God*s  Providence y  8ZC. 
 
 Refi,  Neither  this  Title,  nor  the  Epiftle  it  be- 
 longs to,  is  genuine, .  as  you  cannot  but  own. 
 
 Ylnd,  So  1  told  you  ;  but  yet  I  mention  it,  be- 
 eaufe  unlefs  you  will  fuppofe  the  Author  to  be  in- 
 fatuated, you  muft  believe  him  to  fpeak  in  the 
 Language  of  the  Times  he  wrote  in,  and  that  it 
 was  not  then  unufual  to  afcribe  thefe  exceffive  Ti- 
 tles to  other  Bifiiops,  befides  him  at  Rome,  And 
 to  convince  you,  thefe  high  ftrains,  in  their  Ad- 
 drelTes  to  the  more  eminent  Prelates,  were  not  (b 
 wonderful  as  you  may  poflibly  apprehend,  take 
 another  to  a  later  Bilhop  of  the   fame  Church  of 
 
 ^  B.  AiLg.  Et,  56.  t  ^i^-  II.  £f .  13- 
 
 D  5  JerH' 
 
(  54  ) 
 
 Jerufalem.  You  may  find  it  in  one  of  Avltus  V^*- 
 ennenfiss  Epiftles^  publifhed  not  many  Years  fince, 
 by  the  Learned  Jefuit  Sirmondusy  in  thefe  Words. 
 '^Exercet  Jfoftolatus  vefter  conceffos  a  Divinhate  prima- 
 tusy  &€.  Tour  Jpofilejhip  excrcifes  the  Vrimacy  granted 
 you  by  God,  and  fiudies  to  let  the  World  fee,  that  you 
 fofjtfs  the  chief  Place  in  J  he  Vni'verfal  Churchy  not  only 
 by  Vrivikgey  hut  hy  your  Merits,  If  this  had  been  faid 
 of  the  Bifhop  of  Kome,  how  would  you  have  plea- 
 fed  your  felves  with  it  ?  It  -would  have  done  you 
 more  fervice^  than  what  you  have  coUeded  from, 
 either  Proff^ery  or  Leo  ;,  which  ihews  how  little 
 ftrefs  is  to  be  laid  upon  either  of  their  Affertions. 
 And  now,  if  you  pleafe,  I  am  at  leafure  to  attend 
 to  your  goodly  Notion  you  was  fpeaking  of. 
 
 Refi.  Your  Author  I  fay,  t  gi'^^^  y^^  ^  goodly  No- 
 tion of  the  Unity  of  the  Churchy  that  it  confifis  in  the 
 common  Chriftianityy  wherein  all  agree, 
 
 Yind,  And  can  you  difprove  this  goodly  Notion  ? 
 Kefi,  I  have  already  faid,  |t  If  all  SeBs  agree  in 
 fome  com?non  Principles  of  Chriftianity y  tho  they  have 
 no  Ordinationy  SacramentSy  8zc.  tho'  they  ereB  Altar 
 againfi  Altar y  &C.  tho  they  curfe  and  damn  one  another y 
 &C.  yet  according  to  this  Notiony  they  are  true  Chur-- 
 cheSy  and  in  Union  ii'ith  the  CathoUck  Church, 
 
 Yind,  In  anfwer  to  this,  he  has  told  you.  as  you 
 know  very  well  j  We  muH  keep  God's  Commandments, 
 too  ^  which  they  who  do  not  are  by  no  means  found 
 Members  of  the  one  Catholick  Church ;  and  this 
 implies  an  Obfervation  of  all  his  Inftitutions.  Thofe 
 who  profefs  to  believe  in  Chrift,  and  have  been 
 baptized  into  his  Name,  are  hereby  become  Mem- 
 bers of  Kis  Church.  But  if  they  behave  not  them- 
 felves  in  other  refpeds,  as  becomes  their  holy  Pro- 
 
 Neocp  gj*  Syk,  BihlioihJihrt  wvomm.  Vol,  i,p,  270.- 
 
 f^flionj 
 
(  55  ) 
 
 feffion,  and  particularly  if  they  do  not  live  in  a 
 faithful  Obedience  to  their  lawful,  regular  Eccle- 
 /iaftical  Superiors,  and  keep  a  ftrid  Union  with 
 the  other  Orthodox  and  orderly  Members  of  the 
 Church,  avoiding  all  Schifms  and  unneceffary  Di- 
 vifions,  they  may  become  putrid  gangrened  Mem- 
 bers, and  may  com'fe  to  be  cut  off,  and  no  Vvay 
 owned  by  the  purer  Part  of  the  Churchy  unlefs 
 upon  their  ferious   Humiliation  and  Repentance. 
 
 Re/.  Will  you  pretend  to  fay,  that  (iich  equi- 
 vocal Chriftians  as  thefe,  are  Members  of  the  Ca- 
 tholick  Church  ? 
 
 Vind.  I  do,  and  muft  fay^  as  CathoUck  mofl  na- 
 turally and  genuinely  fignifies  Univerfal,  they  are^ 
 tho'  unworthy  Members  of  it.  But  if  in  the  other, 
 Ecclefiaftical  fenfe  of  the  Word,  by  the  Catholick 
 Church  be  meant,  the  Orthodox,  pure  Part  of  the 
 Church,  who  faithfully  adhere  to  Chrift,  and  en- 
 deavour to  live  up  to  the  Rules  of  his  Gofpel, 
 and  that  all  in  its  Communion  ftiould  do  fo  too^ 
 I  confefs  they  are  net  Members  of  this  Church, 
 nor  can  hope  for  any  Advantage  in  order  to  Sal- 
 vation, by  any  pretence  of  .Union  with  it  ,•  but 
 are  like  Branches  cut  off  from  a  Tree,  that  can 
 receive  no  Juice  or  Nouriihment  from  it,  unlefs 
 graiFed   again  into  it. 
 
 Re/.  I  fee  you  are  for  Obeying  Chris's  Command s^ 
 as  well  as  your  Author. 
 
 \ind,  I  hope  in  God  I  always  ftiall  be,  whatfo- 
 ever  Temptations  I  meet  with  to  the  contrary. 
 And  I  heartily  wifh  you,  and  your  corrupt  Church, 
 were  more  obfervant  of  them,  than  you  are  in 
 divers  refpefe.  For  you  know,  "^  wirhout  fuch 
 Obedience  there  is  no  Hope  of  Salvation. 
 
 Kefi,  This  1  fay,  f  Is  mibwg  to  the  purpofe, 
 
 ^  Si,  Mmh,  7. 21,  t  c*.  ^»  h  ^7. 
 
 D  4  \wd.  Yo;: 
 
(  50       . 
 Vind.  You  mean  it  is  not  for  the  purpofe  of 
 your  part  of- the  Church,    becaufe  her   Corrup- 
 tions are  fo  contrary  tp  divers  of  thefe  Command- 
 merits^  that  flie  is  forced  by  way  of  felf- defence^ 
 to  depreciate  this  principal  Teft  of  true  Ortho- 
 doxy, and  {tt  up  others  of  lefs  Certainty,  and  fe- 
 vqrai  of  which  are  in  truth   no  Tefts  of  it  at  aU. 
 But  let  me  tell  you ,-  and  I  am  fure  I  have  very 
 good- Authority  for  it,  that  no  Orthodoxy  in  Faith, 
 tho'  thi^t  be  neceflary  too,  no  fuch  Orthodoxy^  I 
 fay,  no  Pretehce  to  an  Univerfal  Supremacy,  no 
 particular  Privileges  of  any  one  See  above  ano- 
 ther, will  be  of  any  avail  in  order  to  the  Salva- 
 tion  of  any,  either  Perfon,  or  Church,  that  has 
 not  a  due  Regard  to  the  Commandments  of  God. 
 Wiiich  it  is  certain  your  Church  has  not^  in  the 
 U'crfiiip   of  Images,  the  Adoration  of  the   Hoft, 
 Prayers  to  Saints  and  Angels,  your  Latin  Service, 
 your  withholding  the  Cup  in  the  bleffed  Eucha- 
 ritt,  &c.  Give  me  leave  therefore  to  tell  you,  that 
 your  Charge  againit  us,  of  [[  having  cut  our  felves 
 off  from  you  hy  a  caujltfs  Separation ,    is  ground lefs 
 and  falfe.     For  firft,  it  cannot  be  denied,  that  both 
 Papifts  and  Reformed   joyned   together    in  one 
 Communion,  for   a   confiderable  Part  of  Queen 
 Eliz^aheth's  Reign,  till  Pope    Vim  V.  iffued   out  a 
 violent  Bull,  a«d  fo  made  the  firft  Separation  ;  as 
 our   Author  has  '^  noted   before  me.     And  then 
 again,    if  we  had  broke  oil  from  you  -firft,  this 
 could  by  no  means  be  reputed  a  caujlefs  Separation^ 
 when   your   Corruptions  were  become  fo  grofs, 
 that  we  could  with  no  fafety  to  our  Souls  comply 
 with  them.     As  has  been  proved  over  and  over. 
 Kefi,  1  cannot  forbear  pitying  the   poor   '^  ftllj 
 
 '^  Ibid.  tC^",/,  lOla 
 
 1  C,  £  p,  2.7. 
 
 -  Trim:- 
 
•        (  57  ) 
 
 frimitlve  ChrifiianSy  that  kne7V  nothing  of  this  Trinci* 
 pie  ! 
 
 \ind.  If  you  had  pleafed^  you  might  have  fa- 
 ved  year  felf  the  trouble^  of  this  fenflefs,  ironi- 
 cal Commiferation.  For  thefe  Prmitive  Chrifttans 
 were  not  only  for  Obeying  God's  Commandments  | 
 but  were  perfecSfc  Strangers  to  your  Twelve  addi- 
 tional Articles  of  the  modern  K(mijh  Creed.  And 
 had  they  been  now  alive^  they  would  no  more 
 have  dared  to  communicate  with  your  Church, 
 in  her  prefent  Circumftancd's,  with  the  Errors  fhe 
 has  entertained  and  propagated  in  thefe  latter 
 Ages^  and  efpecially  fmce  the  Council  of  Trent^ 
 than  we  of  the  Church  of  Efigland  dare.  Neither 
 is  it  pretended  by  any  of  our  Churchy  that  the 
 Hereticks  they  condemned  were  true  Members, 
 of  the  Catholick,  meaning  of  the  Regular  and  Or- 
 thodox Church  ;  but  only  in  a  laxer  Senfe,  that 
 they  were  unfound  Members  of  the  Univerfal 
 Churchy  as  they  were  Chriftians^  as  you  here 
 *  avowedly  hold  them  to  have  been. 
 
 Refi,  t  Your  Author  fays.  All  Churches  agree  in 
 this  Summary  of  our  Faith  called  the  Creed ;  and  the 
 Church  of  Rome  her  felf  muf;  think  this  fufficient  for 
 Salvation, 
 
 Vlnd,  And  what  Objedion  have  you  againft  it. 
 
 Reft,  Firft,  I  fay.  If  this  he  fufficient,  then  Pa- 
 pi  fls  are  fecure^  for  they  admit  the  Summary, 
 
 Vind,  But  they  have  tacked  to  it  Twelve  other 
 Article?  of  their  own  contriving,  and  how  fecure 
 they  are  in  this,  deferves  your  ferious  Confidera- 
 tion,  1  cannot  yet  fee  why  creating  new  Articles 
 of  Faith,  unknown  to  the  Scriptures,  and  the  firft 
 and  beft  Chriftians,  is  not  as  much  Herefy  as  de- 
 nying any  of  the  old  Ones.    I  am  fure  it  is  an  in- 
 
 tolerable 
 
(  5S  )  ■ 
 tolerable  deviation  from  the  only  Rule  of  Faith^ 
 and  makes  your  Faith  twice  as  much  as  our  Sa- 
 viour and  his  Apoftles  ever  made  it.  And  it  is 
 for  this  finful  Addition  to  your  Faith^  together 
 with  your  unchriliian  P radices  confonant  to  it, 
 that  we  dare  not  affociate  our  felves  with  you. 
 
 Re(}.  I  think  I  have  fufficiently  gravelled  your 
 Aurhor  here,  I  ask  him  whether  the  Summary  call'd 
 the  Creed,  he  [ujflcknt  for  the  Saltation  of  a  Man^ 
 'ii>ho  V  fitlvely  rejeBs  the  'whole  Bible ^  the  Sacrament Sj 
 and  all  the  Articles  of  Chriftianityy  not  contained  in  the 
 Summary  ? 
 
 Vlnd.  By  other  Articles  I  fuppofe  you  mean,  the 
 known  Truths  of  Chi  iftianity  not  contained  in  the 
 Summary  ;    becaufe   you  will  never  be  able  to 
 maintain  that  there  are  any  other  neceffary  Arti- 
 cles of  Faith,  purely  fuch.  Petenda  there  are,  and 
 Agenda,  Matters  of  Prayer  and  Pradice,  which  in 
 a  large   and  general   Senfe  are  to   be  beliez/ed,  becaufe 
 they  are  re'vealed.     But  what  we  call  the  Credenda  or 
 Articles  of  Faith,  are  revealed,  becaufe  they  are  to  be 
 believed,    Thefe  are  of  a  Speculative  Nature  ;  and 
 of  thefe  the  Creed  commonly  called  the  Apoftles  Creed, 
 is  a  fufficient  Summary.     As  has  been  noted   fome- 
 tlme  fmce  by  the  Learned  Dr.  Uickes,  in  the  fe- 
 cond  ColltBicn  of  his  excellent  Controverfial  Letters,, 
 p.  47.  Amongft  the  Agenda  come  the  Sacraments, 
 and  fo  are  not  matters  meerly  and  purely  of  Faith, 
 as  our  Author  rightly  fuppoies.    But  in  anfwer  to 
 your  Inquiry,  pray  let  me  ask  you  again,  where 
 there  ever  was  a  Man  who  firmly  and  lincerely 
 believed  the  Summary  or  Creed,  and  yet  denied 
 the  other  Articles,  or  rejeded  the  Bible,  or  Sacra- 
 ments.   When  you  have  done  this  you  may  exped 
 an  Anfwer,    At  prefent  I  ftiail  neither  trouble 
 you,  nor  my  Reader^  with  a  need lefsDifpute  about 
 a  Non-entity, 
 
(  59  ) 
 
 Refi,  *  The  Council  of  Trent  has  added  no  new  Ar* 
 tides  to  the  Crf  ed  ^*  and  we  defy  him  and  all  his  Party 
 to  prove  that  one  new  Article  has  been  added  to  the 
 da, 
 
 Vind^  A  bold  Challenge  indeed  !  but  ftrutti^'g 
 and  heiftoring  with  fome  People  fupplles  the  room 
 of  Arguments.  Do  but  read  over  Pope  Tius's 
 Creed,  and  you  muftbe  blind,  if  you  do  not  fee 
 good  ftore  of  new  Articles  in  it.  For  pray  Sir,  in 
 which  of  the  old  Aiticles  are  you  taught  the  Su- 
 premacy of  the  Pope,  and  Maternity  of  the  R  o- 
 m^  Church ,  the  Adoration  of  the  Hoft  ,  the 
 Worfliip  of  Images,  the  withholding  the  Cup  in 
 dired  contradidion  to  our  Saviour's  IniHtution, 
 Invocation  of  Saints  or  Angels,  the  DodrJnes  of 
 Tranfubftantiation,  and  Purgatory,  the  Ufe  of 
 Indulgences,  &c.  You  may  read  over  the  Summa^ 
 ry  a  ThouTand  times,  and  with  all  the  Diligence 
 and  Attention  that  may  be,  and  yet  not  be  able  at 
 laft  to  hill  any  one  of  all  thefe  Articles  out  of  it. 
 And  can  any  thing  be  more  affuming,  than  yet  tQ 
 challenge  your  Adverfaries  to  Ihew  any  one  new 
 Article  in  your  new  Creed  ?  Can  any  thing  be 
 more  infincere,  than  to  fay  this  is  only  an  Expli- 
 cation of  the  former  Creeds  ?  Good  Sir  do  not 
 take  us  all  for  Children,  that  will  prefently  be 
 frighted  by  big  Words,  and  haughty  Pretences^ 
 tho'  ever  fo  falfe  and  unreafonable.  Your  addi- 
 tional Articles  are  perfediy  New,  and  not  Expli- 
 cations of  the  Old,  and  all  your  confident  Preten- 
 ces to  the  contrary  will  never  difprove  it. 
 
 R^/l  May  not  we  explain  the  Ancient  Creeds, 
 as  the  Councils  of  NicCy  Chalcedony  and  Epbefus^  8zQ. 
 had  done  long  before  ? 
 
 V/W.  I 
 
C^o) 
 
 V/W.  I  will  not  take  notice  of, your  putting 
 Chalcedon  before  Ephefus,  inftead  of  Confiantimpk- 
 but  /hall  content  my  felf  to  tell  you,  what  I  have 
 already  intimated,  that  tho' thefe  Councfls  did  in- 
 deed explain  the  Articles  of  former  Creeds,  by 
 enquiring  into  the  true  meaning  of  them '  and 
 condemning  their  Oppofers  ^  yet  this  will  doVour 
 Church  no  good,  which  has  not  explained  the  An- 
 cient Creeds,  but  added  many  new  Articles  of  her 
 own,  that  have  no  Relation  to  them,  nor  ever 
 were  in  any  of  them.  This  is  our  Accufation  • 
 and  we  require  fomething  more  than  a  groundlefs 
 Denial,  in  Anfwer  to  it.  * 
 
 •^  See  this  excellently  well  argued  ly  tie  Learned  Dr.  Hickes 
 277  tlefirft  Volume  of  his  newous  Controverfial  Letters  Chap  X 
 fag,  191,  and  192.    You  know  Vincentius  Lirinenfis  compares 
 the  Jnnent  Creed,  as   to    it's  Parts,  tp  the  Limhs  and  Members 
 of  a  Child's  Body,  which  though  they  grow   and  increafe  to  man- 
 ly Stature,  yet    remain  the  favie  without  Addition  or  Change, 
 Jnd  if  you  can  fai)iy  JI;ew,  that  your  additional  Definitions   in 
 Pius    lYth's    Creed,  are   only  the  growth  and  increafe  of  the 
 Lwihs  and  Parts  of  the   ancmit  Creed ,    ihen  I  will  confefs.^ 
 that  it  is  only  increafed  hy  thevi,  and  differs  no  more  from  the 
 ancient  Creed,    than  a    Man  from  a  Boy  or  Child.    You    know 
 he  alfo    compares  the   Articles  of  the  old  Faith   to  grains  of 
 Wheat  cafi  into  the   Ground,    which  in  procefs  of  time  grow, 
 and  increafe  ,    and  get  a  new   Form  and  outward  Appearance, 
 without  any  change    of  their  Nature  ;    and  though  they  multi- 
 ply, yet  they  multiply  in  the  fame   hnd  of  Grain,    ivhich    are 
 all  wholefome  Wheat,  a7id  not  Tares,  or  poifonous  Weeds.    Ac- 
 cording  to  which   Similitude,  if  you  undertake  to    deduce  your 
 additional  Doctrines  and  Definitions,  from  any  of  the  old  Prin- 
 ciples or  Articles  of  Faith,  I  imift  leg  leave  to  put  you  in    re- 
 viemhance  fo  to  do  it,  as  that  the  deduced  Doclrines  may  appear 
 to  retain  the  Nature  of  the  refpeaive  old  Articles,  from  ivhicJi. 
 you  deduce  them,  and  not  le  of  another  kind:    If  you  can   do 
 this,  you  will  do  your  Church  the  heft  Service  that   ever  Man 
 yet  did  it^  vmch  htter  than  Bellarmin,  or  the  Bijho^  o/Meau]^ 
 
(  6i  ) 
 
 Kefi.  I  am  much  offended  at  his  next  An- 
 fwer,  that  the  Sacraments  are  not  a  fart  of  our 
 Faith,  tho'  divinely  Inftituted,  and  divinely  Revea- 
 led. 
 
 Yind.  He  does  not  deny  that  they  ought  to  be 
 religioufly  received,  and  whatever  is  revealed  con- 
 cerning them  to  be  ftedfaftly  believed.  But  he 
 looks  upon  them  as  Divine  Inftitutions,  Signs  and 
 Seals  of  our  Faith;  and  fo  reckons  them  amongft 
 the  Agenda,  rather  than  the  Credenda  of  our  Reli- 
 gion, as  I  noted  before.  And  what  great  Incon- 
 venience there  is  in  this,  that  Ihould  fo  highly  dif- 
 pleafe  you,  1  do  not  fee. 
 
 *Rf/.  Next  he  fays,  f  We  have  more  SeBs  ^- 
 mofjg  us  than  you  have  among  you,  and  that  his 
 Church  is  no  more  anfiverahle  for  thoje  that  break 
 cff  from  her  ,  than  'we  are  for  thofe  that  break  ojf 
 from  us, 
 
 Vind.  As  to  the  former  of  thefe  Charges,  there 
 needs  only  to  read  his  Words,  to  make  it  appear 
 juft  and  reafonable.  If  a  Church,  fays  his  Gentle- 
 man, t /i  anfwer able  for  all  that  break  off  from  her^ 
 then  you  have  all  thefe  Sects  to  reckon  for,  and  us  too^ 
 ^hich  is  one  more.  This  is  no  lefs  than  Demon- 
 ftration.  And  the  other  is  very  like  it.  His  Vopifh 
 Lord    has  denied,  that  a  Church  is  a^ifwerable  for 
 
 did  it  ;  (tJid  for  your  TerfoYinance  you'll  deferve  a  Monument  of 
 everlajiing  Honour,  hath  from  her,  and  ours.  But  if  you  can- 
 TLOt  do  this  we  vmjl  JtUl  maintain,  that  Pius'i  Creed  is  not 
 profedus  fidei,  hit  pfrmutatio,  not  an  increafe,  hut  a  change 
 of  the  old  Faith,  and  new  not  only  in  the  manner,  hit  matter 
 thereof,  quite  of  another  kind,  and  different  and  difagreeing  from 
 the  old  Creed,  and  what  was  taught  as  necfJTary  to  Salvation  in 
 the  ancient  Chrijlian  Church,  Hcc,  ' 
 
 R^g.  34. 
 t  C.  6-.  />.  19, 
 
 thofe 
 
C  62  ) 
 
 thofe  vjho  hreak  off  from  her^  hecaufe  they  are  no  longer 
 of  her.  Therefore  fays  his  Gentleman  very  right- 
 ly, •]-  We  are  not  anfwerable  fer  the  SeBs  which  hreak 
 iff  from  our  Church.  Here  is  a  natural  and  undeni- 
 able Inference,  from  the  Lord's  Poficion ;  which 
 you  had  a  mind  to  find  fault  with^  but  could  not^ 
 and  therefore  was  forced  to  change  the  State  of 
 the  Queftion,  by  turning  it  into  a  compar?tive 
 Aflertion^  but  all  to  no  purpofe.  For  thus  you 
 mifreprefent  his  Words.  Hefaysy  that  his  Church  i& 
 no  mere  anfwerahle  for  th'fe  tffat  break  off  from  her^ 
 th^n  we  are  for  thofe  that  break  off  from  us.  Whether 
 this  be  charging  him  fairly,  let  any  Man  judge. 
 But  fince  you  will  have  it  fo,  I  muft  take  liberty 
 to  affirm,  that  you  are  much  more  anfwerable  for 
 thofe  who  have  broken  off  from  you,  than  our 
 Church  is,  for  fuch  as  have  left  her,  becaufe  fhe  is 
 not  guilty  of  thofe  grofs  Corruptions,  both  in  Do- 
 drine  and  Practice,  whereby  you  havefhut  up  the 
 Door,  againft  fuch  as  might  otherwife  have  been 
 defirous  of  your  Communion.  Yet  this  Topick 
 of  our  unhappy  Divifions  is  what  your  Miffiona- 
 ries  oft  infift  upon,  and  glory  in,  and  by  this 
 means  win  over  divers  of  our  weaker  and  lefs  ju- 
 dicious Brethren.  But  with  how  little  Reafon 
 every  one  may  fee  in  an  admirably  learned  and 
 judicious  Difcourfe,  wricteil  by  the  Reverend  Dr. 
 Eickesy  intituled,  jin  Afologttical  Vindication  of  the 
 Church  of  England  ^  in  anjwcr  to  her  Adverfaries^ 
 'who  reproach  her  with  the  Englifh  Herefies  and  Schifms; 
 Printed  for  TValter  Kettkby  at  the  Bljljofs-Head 
 m  St.  Fauls  Church-yard;  which  h:as  been  twice 
 Publiflied,and  the  Adverfaries  challenged  toanfwer 
 
 t  C.  R.  $.  2(5. 
 
C  63  ) 
 
 It ;  but  none  of  them  have  ever  dared  to  attempt 
 it. 
 
 Re/?.  *  Tour  Author  begins  his  fixth  SeBlcn  ivhh  a 
 ftout  Argument:  The  Greek  Churchy  fays  he,  is  el- 
 der than  yours^  and  therefore  your  Church  broke  oiF 
 from  her. 
 
 Vind,  And  what  fay  you  to  this  ? 
 
 Refi.  I  fay.  Another  gallant  confequence. 
 
 Vtnd.  And  do  you  defign  that  for  an  An- 
 fwer  ? 
 
 Reft.  Not  a  full  one  j  and  therefore  I  add,  *tis 
 not  Age^  or  Triortty  of  time^  hut  c/*Jurifdid:ion^  that 
 gives  the  Supremacy.  And  this,  I  fay,  I  have  told 
 pu  already^  and  am  weary  of  repeating  a  thing  fo  of* 
 ten. 
 
 Vind.  Whether  weary  of  it,  or  not;  you  may 
 well  be  afliamed  to  have  repeated  this  ground- 
 lefs  Pretence  of  Supremacy  fo  often ,  uniels 
 you  could  give  better  Proof  of  it ,  than  any 
 we  have  yet  met  with,  or  are  like  to  have  from 
 you. 
 
 Rf/.  I  ask.  Is  the  Greek  Church  elder  than  St,  Pe- 
 ter, who  fixed  his  Seat  at  Rome  ?  •      * 
 
 Vind.  You  may  ask,  if  you  pleafe,  whether  it 
 be  elder  than  our  bleffed  Saviour  ?  or  than  all  his 
 Apoftles,  or  whatever  elfe  you  think  fit.  But  ihz 
 Queftion  with  your  Adverfary  is  not  whether  im 
 Greek  Church  was  elder  than  St.  Teter  ;  but  whe- 
 ther Chriftianity  was  preached,  and  a  Church  fet- 
 tled in  Greece,  before  St.  Feter  came  to  Rome  ? 
 that  being  enough  to  prove  her  an  Elder  Si- 
 fter againft  any  thing  you  have  faid  to  the  con- 
 trary. 
 
 Reft,  f  Other   Churches   in  Great   Britain  are  elder 
 
 ^  C  R,  p.  IS.  t  Ihd, 
 
 th.m 
 
(64) 
 
 than  Canterbury,  yet  Canterbury  has  the  Trlmacy 
 ever  them  all, 
 
 Vind,  That  there  was  a  Chriftian  Church  in  this 
 Ifland  "^  before  the  coming  of  Aiigufiine,  and  con- 
 fequently  before  Caijterbury  was  a  Metropolitical 
 See,  or  indeed  any  See  at  all,  is  not  denied.  But 
 then  it  is  to  be  rcmenibred,  that  her  Claim  over 
 the  feveral  Churches  of  this  Province,  proceeds 
 only  from  a  known  indifputable  Trimacy  that  has 
 been  fince  given  her.  And  could  you  give  as  good 
 Evidence  for  your  iRowi//:)  Supremacy  over  all^as  fte 
 can  for  her  Primacy  over  this  patt  of  England^  we 
 would  have  no  difputc  with  you  upon  this  account ; 
 tho'  fo  long  as  you  retain  and  impofe  your  known 
 Corruptions,  we  neceffarily  muft  upon  others. 
 
 Reft.  TVe  can  tell  the  Tlace  where^  the  Time  v^hen, 
 the  Manner  how,  and  the  Verfons  who  firft  broached 
 their  Errors.  'This  they  can  never  do  again  ft  us,  and 
 Tve  defy  them  altogether  to  jhew  the  leaft  Innovation  in 
 any  Point  of  our  Docirins^  which  you  condemn  as  erro- 
 neous. 
 
 Find.  It  is  fo  ufual  with  you  to  boaft,  and  ftrut, 
 andwhedor,  and  challenge,  and  defy,  when  you 
 have  leaft  reafon  for  it,  that  whenever  I  find  you 
 at  this  fport,  I  am  tempted  to  fufped  your  Cafe 
 is  bad.  And  fo  it  proves  here.  The  Ori- 
 ginal and  Progrefs  of  your  Innovations ,  have 
 been  fo  oft  and  fo  fully  made  out,  and  your  Chur- 
 ches Errors  fo  irrefragably  expofed  ,  amongft 
 others  abroad,  by  '\  Chcmnitiusy  and  ||  Teter  du  Mou^ 
 lin,  and  as  to  divers  of  them  fo  largely  by  Mr.  * 
 
 ^  Bed.H'iJi.  Eccl.  I  2.  c,  i.p.ixi.  Sfelvi.  Cone.  Td  i.p.  104,, 
 &c.  Byompt.Chro7i.  Reg.  Noythimlv.CoL']^. 
 
 t  Exam.  Con.  Trid.  \\  Kouvanic  du  Papifme. 
 
 *  Dc  Cultus  Religioji  Ohjelo  \  de  JuriaiLni  ConfeJJmie  \  ds 
 ailtihis  Religiojis  Lnimomm  :  de  Extimid  uvFTkne-^  &  de  Panis 
 ^  fansfacliomlw^ 
 
 Daillee. 
 
(65  ) 
 
 DailUe,  and  at  home  by  Mr.  *  Perkms  formerly,  and 
 fince  by  Bifhop  f  Stlllingfleet  as  to  thefe  Six  Points, 
 The  Authority  of  Tradition ^  the  Canon  of  Scrip  ure^  the 
 ufe  of  the  Scripture  in  the  Vulgar  Tongue,  the  Merit  of 
 good  JVorksy  the  number  of  Sacraments^  Auricular  Con^ 
 feffion  •  as  to  Saint-fVcrjJjip,  and  Extreme  UnBion,  by 
 Dr.  II  CLget  ;  as  to  Tranfuhjhntiation,  by  ^  Bifhop  Co-- 
 fins,  and  Dr.  t  Tillotfon ;  as  to  the  Celibacy  of  the 
 Clergy  by  Mr.  "^  iVharton  ,•  as  to  the  Latin  Service, 
 Image- Worship,  Communion  in  one  kind,  'dnd  Tradition , 
 by  Dr.  t  Whitby,  to  name  no  more  at  prefent^  that 
 you  have  no  way  of  vindicating  your  felves,  but 
 by  pretending  to  contemn  your  Oppofers,  whom 
 *you  fee  you  cannot  anfwer.  This  you  do  in  a 
 particular  manner  to  X>r.  Allix,  who  you  fay  has 
 expofed  himfelf  to  the  Laughter  of  all  Learned  Men,  by 
 an  Attempt  of  this  Nature.  And  I  exped  you  will 
 do  as  much  for  thefe  I  have  here  named,  or  any 
 others  that  have  taken  the  fame  care  to  expofe 
 your  Corruptions  ,  and  caution  People  againft 
 them.  And  for  this  necelTary  Reafon,  becaufe  you 
 are  not  abte  to  defend  them.  But  believe  me  Sir, 
 it  is  no'Laughing  Matter  ;  as  you  will  find  at  the 
 laft  day.  And  if  you  think  you  can  vindicate  your 
 felves,  ic  is  a  piece  ofjuftice  you  owe  to  your 
 felves.  And  till  you  can  do  this,  I  am  fure  you 
 are  indifpenfably  obliged  to  renounce  your  Er- 
 
 ■^  Demonjlraiion  of  the  ProUem. 
 
 t  The  Council  of  Trent  examined  and  difproveL 
 
 (I  Vifcourfc  concermrig  the  WoyJJ}:^  of  the  B.  Virgin  ajid  the 
 Saints.  And  conccrnmg  the  Fretendcd  Saaament  of  Extum^ 
 L'nBion. 
 
 ■^  Hifi.  Tranfulftantiatioms. 
 
 t  Bifcourfe  about  Tranfuhflantintion, 
 
 ■^^  Trcatifc  of  the  Celibacy  of  the  Clergy, 
 
 t  Treatife  in  coyifutatmn  of  the  Latin  Service  Sec,  Second  in- 
 fiance  of  the  Error  of  the  Church  of  Rome.  Deviunjhutwn  that 
 the  Church  0/ Rome  and  her  CouneiU  have  e}rcd\  Ireatife  of 
 Iraditionj  in  z  Parti, 
 
 E  i:ors, 
 
(66) 
 
 TOTSy  and  not  think  it  will  ferve  your  turn,  either 
 before  God,  or  Man,  to  deride  thofe  who  have 
 been  at  the  pains  of  fhewing  the  right  Way,  and 
 perfuading  you  to  walk  in  it. 
 
 Refi.  ^  One  would  think  your  Author  never  had 
 heard  any  thing  of  the  Infamous  Photius. 
 
 Vind.  Pray  have  you  heard  of  the  more  Infa- 
 mous t  Phocasj  and  his  Flatterer  Boniface  III.  and 
 how  by  his  undue  Compliances  with  that  Ufur- 
 per  and  Murderer,  ||  he  obtained  the  Title  you  are 
 fo  highly  concerned  for  ?  If  you  had,  one  would 
 think  you  fliould  not  be  fo  very  fond  of  it. 
 
 Refi,  There  is  nothing  more  notorious^  than  that  the 
 Greek  Church  owned  the  Supremacy  of  ours. 
 
 Find,  How  do  you  prove  this  ? 
 
 Refi,  I  bring  you  three  Arguments  for  it. 
 
 Find.  1  am  apt  to  think  fomething  may  be  more 
 notorious,  than  what  has  nothing  better  to  fupport 
 it,  than  thefe  Arguments.  But  pray  let  mc  hear 
 them. 
 
 Refi.  I.  She  aIlo7ved  the  Church  of  Rome^fo  frefide 
 In  Councils  made  up  of  her  Bijhofs.  » 
 
 Find.  If  this  prove  a  Supremacy,  it  will  prove 
 that  Hofim  a  Spaniard  had  the  supremacy  over 
 both  Greek  and  Latin  Church,  at  the  time  of  the 
 ISJicene  Council,  and  Cyril  at  the  time  of  the  Efhe- 
 fine^  for  thefe  Councils  were  made  up  of  both. 
 But  this  you  know  was  not  fo. 
 
 Rel^.  Thefe  Bifijops  moreover  call  him  their  Head, 
 and  themfdves  his  Members,  and  tefiify  all  manner  of 
 
 *  Ibid. 
 
 7T0V,  j|J  cu§i77KQi.  Cedrcii  Hift.  Compend.j).  404.  %«£^iu  »x 
 iv^v  «5i^*f  T   )it/,iuaM  <^/  y^ntK^^vrnv  h  T?  ttbAw.  Id,    p.  4^7* 
 * Aa\hyi9airov  ymvituje?^'  Jheophila^,  Hilt.  1. 8.  C.  lo. 
 I  Plat,  in  vit.  Bonifac.  3. 
 
 fuhjc^^ 
 
(  ^7  ) 
 
 fuhjeSiton  to  htm.  The  Fathers  ZtChaheJorty  thm  ad- 
 drefs  themfelves  to  Leo*y  Thou  govzrmdfi  the  Mem- 
 bers as  Head. 
 
 Find,  The  Words  of  the  Council  are,  *  '^nv  fj^. 
 
 Whom  thou  governedfi^  as  the  Head  doth  it*s  Members ^ 
 by  thofe  that  fuffly  thy  place.  And  they  were  fpoken 
 to  him  only  as  Prefidenc  of  that  Council  by  his 
 Legates,  who  had  difcharged  this  Office  amongft 
 them  to  their  great  fatisfadion.  But  it  is  too  much 
 to  infer  from  hence  an  Univerfal  Supremacy,  for 
 Leo  ;  here  being  nothing  faid  with  relation  to  the 
 whole  Church,  but  purely  to  the  ordering  and  ma- 
 nagement of  that  fingle  Council.  So  that  efFedu- 
 ally  to  anfwer  this  Addrefs  of  the  Council^  there 
 needs  no  more  than  barely  to  give  the  Reader  it: 
 v/hole,  and  in  it's  own  Language.  Which  you 
 had  taken  care  not  to  do. 
 
 Refi.  I  gave  you  alfo  the  Words  of  the  Ephejtm 
 
 Council^  Tdt  iyiet  ^X^Y\  Ttt  dy'i^  )Lt^AK^\ 
 
 Vind.  TJiefe  are  the  Words  of  Vhilip  a  Presbyter, 
 the  Popes  Legate  in  that  Council.  But  they  want 
 like  wife  to  be  more  fully  and  clearly  reprefentcd. 
 Ta  ayttt  (Ai?<vi  h-  <tyieu(  Mfxav  stavaui,  t«  a-ya  y.f^jtAw,  )y 
 9  aiyieui  vij.Sv  oicBofKSt<nv  cvmo'^^etlt.  Beivg  holy  Mem'* 
 hersy  ye  have  by  your  holy  Voices y  joined  ycur  (elves  to 
 your  holy  Heady  and  by  your  holy  Exclamations,  Where 
 it  is  to  be  noted,  that  this  is  only  an  Expreffion 
 of  the  Pope's  Legate,  who  be  fure  would  not  fail 
 to  do  what  in  him  lay,  to  magnify  his  Matter's 
 Charader  and  Power.  And  yet  he  reprefents  him 
 as  Head  of  the  Council,  after  the  fame  manner  as 
 St,  Feter  was  Head  of  the  A  poftles ;  whom  I  have 
 fhewn  to  have  had  no  Authority  over  them  •  and 
 by  confequence  neither  can  the  Pcpe  have  over 
 
 "  Gene.  Chalced.  Par.  5.  ap.  2.  p.  8^* 
 
 £  -3L  thoft 
 
(68) 
 thofe  Bifhops,  who  are  not  of  his  Patriarchate^ 
 Re(i,  The  ConfiavtimfoUtan  Fathers  fay,  ye  have 
 called  us  together  as  your  Aiemhers, 
 
 \ind.  It  is  true  ^  the  Fathers  met  at  Conftantino" 
 fie,  wrote  '*■  a  refpedful  Letter  to  Damafus  and  thofe 
 affembled  with  him  at  Romey  thanking  them  for 
 commiferating  their  Sufferings,  and  treating  them 
 as  Members  of  the  fame  Body  with  themfelves.  But 
 it  is  much  harder  to  frame  an  Argument  from  hence 
 for  the  Pope's  Univerfal  Supremacy^  than  to  an- 
 fwer  it  when  fet  forth  to  the  beft  Advantage. 
 There  is  no  fubjedion  at  all  owned ;  and  if  there 
 had,  it  muft  have  been  not  to  Damafus  alone,  but 
 fince  no  diftindion  is  made  between  him'  and 
 them.to  the  other  Bifhops  together  with  him.  Which 
 is  more  than  you  defire,  or  would  aflent  to.  And 
 thus  I  have  (hewn  that  the  Oriental  Bifhops  do 
 not  fo  call  the  Pope  their  Head,  and  thewfehes  his 
 Members^  as  to  tefiify  all,  or  indeed  any,  manner  of 
 Subjedion  to  him  out  of  the  Council. 
 
 Refi.  II.  'Tis  notorious  that  Jhe,  [the  Greek  Church] 
 allowed  the  Vofes  Jurifdiciion' over  her  Patriarchs,  Bi* 
 fjofSy  &C.  and  that  he  depofed  them,  reftored  others ^  &c. 
 
 Yind,  As  notorious  perhaps  as  what  you  preten- 
 ded before  concerning  their  owning  themfelves  his 
 Subjeds.    But  to  your  Proof. 
 
 Refi.  Sozomen  fays  it,  and  Theodoret,  and  Socra- 
 tes. 
 
 Vind.  Let  us  hear  them  in  their  Order.  And 
 begin  if  you  pleafe  with  Sozomen. 
 
 Refi.  It  is  in  the  third  Book  of  his  Ecclefiaftical 
 Jliftory^  the  fecond  Chapter. 
 
 \ind.  I  fuppofe  you  mean  the  Eighth  and  Tenth 
 Chapters,  where  he  treats  of  Juliu/s  concern  for 
 St.  Athanafius^  Paul  oiConfiantinople,  and  two  Others, 
 
 J  Thegdorit.  Hift,  Ecch  1. 5.  c.8.  f  C  ^'  P*  37- 
 
 p  who 
 
(69) 
 
 who  being  unjuftly  deprived  of  their  Bifhopricks 
 for  their  adhering  to  the  Nicene  Faith,  had  fled  to 
 him  for  Refuge^  and  whom  he  therefore  not  only 
 received  to  Communion,  but  looking  upon  him- 
 felf  concerned  to  have  a  particular  regard  to  all 
 Chriftians,  upon  account  of  the  eminent  Station 
 wherein  he  was  fet>  refiored  them^  as  much  as  in 
 him  lay,  to  their  feveral  Churches ;  affirming,  that  it 
 was  againfi  LaWy  that  fuch  Proceedings  had  been 
 -without  informing  him,  and  that  they  were  void  upon 
 this  account.  What  Law  it  was  that  Julius  refers  to, 
 our  Hiftorian  does  not  acquaint  us.  Nor  were  his 
 endeavours  for  the  Reltoration  of  thefe  in/ured 
 Bifliops  fo  fuccefsful,  but  that  he  was  forced  to 
 make  his  Complaint  to  the  Emperor  Conftans,  and 
 entreat  the  Affiftance  of  his  Power  for  making 
 them  efFedual.  Which  was  no  very  promifing 
 Sign  of  his  fupereminent  Power  in  this  refped, 
 and  that  it  was  owned  by  the  Greek  Church. 
 
 Refi,  Theodoret  fpeaks  ^alfo  to  the  fame  efFetft, .in 
 ^he  fecond  Book  of  his  Hiftory,  Chap.  iv. 
 
 Vind. Theodoret  here  affirms  Julius  upon  Jtian^/ius's 
 Complaint,who  was  then  at  Rome^^nd  fo  within  his 
 Jurifdi<ftion5to  have,?^  purfuance  of  a  Lrtir,or  Canon, 
 cf  theChurchyfixmmon  d  him  before  him,and  called  his 
 Accufers.alfo  to  come  and  make  out  their  Charge 
 againft  him.  This  Canon,  Nakfus,  a  zealous  Ad- 
 vocate for  your  pretended  Supremacy,  '^  rakes  ne- 
 verthelefs  to  be  that  which  forbids  Judgment  to  be 
 given  without  hearing  both  fides,  the  fame  that 
 Athanfljius  mentions  in  his  fecond  Apology,  p  799, 
 as  founded   upon  thofe   Words  of  St.  Fauly  f  Act. 
 
 .  "^  In  loc. 
 
 t  l^ho  ought  to  have  hecn  here  before  thee,  and  ohjcH   if  they 
 ]).'id  ought  a^aJTiJl  vie. 
 
C70) 
 
 24-  19^  together  with  thofe  of  Fejlua,  *  Ch.  ^^,^6. 
 Now  when  the  deprived  Bifhops  fled  to  Julius  for 
 help  againft  their  Adverfaries,  he  might  reafona- 
 bly  enough  let  the  adverfe  Party  know  it^  and 
 defire  to  hear  what  they  had  againft  them,  before 
 he  applied  himfelf  to  the  Emperor  in  their  behalf^ 
 or  tried  any  other  way  in  order  to  their  Reftora- 
 tion.  But  this  will  never  prove,  that  he  had  of 
 himfelf  full  Power  to  determine  the  Caufe,  and 
 do  them  Right  without  any  other  Affiftance.  As 
 you  muft  needs  fee. 
 
 Keft.  Hear  farther  what  Socrates  fays  in  the  Cafe, 
 in  his  fecond  Book,  ch.  v. 
 
 Mind,  Pardon  me,  if  I  think  you  are  again  mi- 
 Haken,  becaufc  that  Fifth  Chapter  has  nothing  in 
 it,  that  will  at  all  fuit  with  your  purpofe.  For 
 which  reafon  I  fufpedt  the  Paffage  you  aim  at,  to 
 be  here  likewife  in  the  Eighth  Chapter,  where  I 
 find   tbefe  Words.     Kavoi©-  'ExxA«(7/flt5-/it«  KsxiJey)^, 
 
 xeUoiil^Vy  that  the  Churches  ought  not  to  make  Canons y 
 witbi'Ut  the  conftnt  of  the  Roman  Bifhof  by  reafon  of 
 an  Hcchfiaftical  Canon  fo  crderif.g.  But  here  you  may 
 pleafe  to  oblerve,  that  the  Hiitorian  does  not  de- 
 clare^ in  what  place  this  Canon  was  made,  when, 
 or  by  whom,  or  wheie  it  is  to  be  found.  And  fo 
 you  cannot  look  for  any  Judgment  to  l%2  made  of 
 it  a  prcfent.  But  if  you  Ihall  think  fit  to  produce 
 ir  at  your  leafarc,  you  may  then  expe6l  a  farther 
 Anlwer. 
 
 Rf^.  III.  t  l'-)^  many  Jppeals  made  to  the  Pofe,  hy 
 Tatriurchs^  Primates ^  BijlopSy  &C.  is   a  fa',  t her    F^oof 
 
 f  It  is  not  the  viamer  of  th?  Ramans,  to  deliver  apy  Man  to, 
 (lye^  hfore  that  be  which  is  accnfcd^  have  tie  Jccufas  face  to. 
 face,  and  have  hkeiics  to,  arifwer  for  limfelf,  covcer7iip^  th 
 Crm?  la:d  ao-ahifi  him,     '      ■  .,.:.;<-.. 
 
 ^tc^./rsy. 
 
 '•'  '  of 
 
(70 
 
 cfthi  Tofei  Supremacy  being  07vned  in  the  Greek  Chiftch. 
 
 Vind.  This  you  aflert  ;  but  have  not  thought  fit 
 to  acquaint  us  with  one  of  thefe  Appeals,  or  to 
 (hew  us  when  they  were  made,  and  by  whom. 
 And  fo  your  unfupported  Affertion  is  of  no  ufe  to 
 you.  Efpecially  fince  from  the  places  referred  to 
 p.  48,  it  will  appear  that  they  niuft  have  been  un- 
 canonical  and  unneceflfary. 
 
 Kefi.  Kead  St,  AuguiHn'i  Efiftle  162,  avd you  will 
 be  convinced  of  your  Author  s  Mifiake. 
 
 Vind.  I  am  not  firft  to  read  that  Epiftle  now  ; 
 but  it  is  not  conceivable,  what  miftake  of  our  Au- 
 thor's I  can  difcover  by  it.  You  cannot  fuppofe 
 it  is  to  teach  me,  that  the  numerous  Churches  of  A- 
 fta^  and  the  Svjedes,  Danes,  &c.  own  the  Pope's 
 Supremacy,  nor  yet  that  they  are  all  condemned 
 Hereticks,  as  you  affert.  Nor  can  I  imagine,  why 
 you  infdt  on  this  Epiftle,  unlefs,  becaufe  it  is  fo 
 long  you  promifed  your  felf  the  Reader  would 
 take  it  upon  truft,  rather  than  be  at  the  pains  of 
 looking  it  over  to  confute  you.  St.  Augufiin  fpeaks 
 indeed  of  a  Catholick  Unity  dijfuftd  over  the  whole 
 World^  but  doe's  not  fay  the  whole  World  owned 
 the  Pope  for  their  Head.  And  the  Afncan  and 
 Carthaginian  Cflnons  afTure  us  for  that  Part  cf  the 
 World,  that  they  did  not,  by  their  difallowing  of 
 Appeals  to  him.  Speaking  alfo  of  the  Kvman 
 Church,  he  fays,  in  which  the  Authority  of  the  Ape- 
 ftolical  Chair  had  always  a  fingv:h.ir  fv>ay  ,•  as  no  doubt 
 it  had,  and  ought  to  have.  But  he  does  not  fay 
 all  other  Churches  were  ibbje6t  to  it.  And  as  to 
 the  Title  cf  Apof^olical  See,  this,  it  is  well  known, 
 is  no  more  than  has  been  given  to  thofe  of  *  An- 
 tioch  and   Jttufaltm,  to  name  no  more  at  pref^nt. 
 
 l^liil,  £cci.  i.  ).  c.  9,  Nur  was  Jntiuch  called  only  an  Jpojh- 
 
 E  4  And 
 
(70 
 
 And  this  very  Father,  a  little  after  in  this  fame 
 Epiftle,   makes  mention   of  *  Jfofolical  Churchesy 
 in   the  Plural  Number,  and  thereby  undeniably 
 teftifies  this  Epithet,  not  to  imply  any  Univerfal 
 Supremacy  5  unlefs  all  thefe  feveral  Churches  were 
 inverted  in  it,  as  well  as  that  of  Kome.     And  if  you 
 think  from  this  Epiftle  to  prove  a  Right  in  the 
 Pope,  to  require  Appeals  from  other  Churches, 
 you  ought  to  know,  here  is  no  other  Appeal  fpo- 
 ken  cf  but  of  the  Donatlfis,  whom  I  hope  you  will 
 not  propound  as  a  proper  Example,  for  the  Imi- 
 tation of  all  other  Churches.    Elpecially  if  it  be 
 farther  confidered,  that  this  Appeal,  tho'  directed 
 to  ]\ome,  was  neverthelefs  not  to  the   Pope,   but 
 the  Emperor,  which  I  doubt  upon  fecond  thoughts 
 you  will  not  at  all  like.    Infom^uch  that  had   you 
 your  felf  read  over  this  Epiftle,  at  lead:  with  any 
 manner  of  care^  I  cannot  think  you  would  have 
 apprehended  it  for  your  Intereft,  fo  much  as  once 
 ,to  put  your  Reader  in  mind  of  it. 
 
 R^T?.  t  I 'wonder  your  Author  does  not  rememher^ 
 V^bat  was  decreed  in  the  Council  of  Sardica  ^  which 
 allotps  Bijljofs  to  appeal  to  the  Pope'y  in  cafe  of  Grle" 
 'Vance, 
 
 Vind.  It  Allows^  pray  mark  that  i  it  permits  fuch 
 Application,  but  does  not  teach,  or  enjoyn  it,  as 
 a  neceffary  Duty  ;  as  it  certainly  would,  had  the 
 Church  of  Rome  then  had  fuch  a  fupreme  Autho- 
 rity and  Jurifdidtion,  as  you  now  pretend  to.    A 
 
 lical  Churchy  but  the  Seat  of  St.  Peter  top.  Ge^iov  '^  'Avvst 
 yjtioi  ui-}aKo'niK*,to<;  r  -ry  ctp/»  Xlirf^.  Coiic.  Cha  ced.  A61,  7.  p. 
 ^64.  T^  kj7rogt\iKi  ^ov^i-  Sozom.  l.i.  C.2.  Exercet  Apoftolatqs 
 T/efter  conceiTos  a  Divinitate  Primatus,  Jvit.  fienyi. 
 
 *  in  like  mannar  asSc.  Jmhofe  fays  of  Bifliops  in  general 
 JipifrGp7/s  perfonam  hahct  ChnJH,  and  againj  Viccirins  Donmi} 
 ejl.  in  I  Cor.  c.  11. 
 
(73  ) 
 fingular  Regard  was  always  had  to  that  See,  not 
 only  as  it  was  one  of  the  Apoftolical  Sees,  but  as 
 Rome  was  the  Imperial  City ;  as  has  been  noted 
 above.  And  no  wonder  therefore,  if  fiich  who 
 thought  themfeives  grieved,  were  defirous  to  have 
 fometimes  the  Opinion,  of  fo  famous  a  Prelate 
 and  his  Suffragans,  concerning  their  Cafe.  But 
 this  is  no  Evidence,  that  they  were  neceffarily 
 bound  to  refer  their  Caufe  to  his  Decifion,  whe- 
 ther they  defired  it,  or  not.  It  is  firft  propofed  to 
 the  Council  for  their  Approbation,  *  Whether  in 
 their  Opinion  fuch  Appeals  fhouU  be  allowed  ?  Which 
 certainly  would  not  have  been  done,  if  the  Bifliops 
 there  aflembled  had  known  it  to  be  a  necelTary 
 Duty,  and  what  was  incumbent  on  them  before. 
 The  Reference  alfo  was  to  be  to  Pope  Julirf^  by 
 Name,  without  mentioning  his  Succcflors,  as  if 
 he  only  were  to  have  this  Honour  paid  him.  Or 
 if  they  too  were  to  be  concerned  in  their  turns, 
 ftill  it  is  not  left  to  them  to  call  the  matter  to  their 
 own  Confiftory,  but  only  to  appoint  fome  of  the 
 Neighbour-BilLops  to  rehear  the  Caufe,  and  give 
 their  Opinions  of  it  when  defired  ;  and  this  a  fe- 
 cond  time,  if  demanded.  Which  does  not  argue 
 the  Pope,  to  have  then  had  any  fuch  Supremacy, 
 as  is  nov/  contended  for.  And  yet  as  it  is,  the 
 Learned  Mr.  Du  Pin  declares,  f  of  this  Decree, 
 that  it  was  never  received  nor  obferved  in  the  Eail. 
 In  the  Weft  the  Bijhops  of  Africa  oppofed  it^  and  it 
 was  long  before  it  was  obferved  in  the  other  Countries  of 
 the  Welt.  Which  is  no  fmall  Prejudice  to  any 
 Claim,  that  might  come  to  be  founded  upon  it. 
 And  yet  this  is  not  alj.  For  the  Learned  Biiliop 
 Btveridge  produces  a  Scholium  upon  the  Fourth  Ca- 
 
 ^  imi£€}idious  Hijlory  of  the  CburGhj  Ch,  IV.  p.  150. 
 
 non 
 
(74) 
 non,  which  notes  farther,  that  this  Canon  could 
 net  be  defigned,  to  fettle  the  Doctrine  of  Appeals 
 to  Romey  for  thefc  four  Reafons.  i.  Becaufc  fo, 
 this  Provincial  Synod  would  contradid  fuch  as 
 were  Oecumenical,  and  particularly  the  fifth  Ca- 
 non cf  the  great  Nicene  Council.  2.  Becaufe  it 
 decs  not  allow  all  Bifliops  who  are  Depofed,  to 
 make  ufe  of  this  Remedy,  but  fuch  only  as  are 
 Depofed  by  their  Neighbour-Biflicps,  without  ta- 
 king notice  of  their  Metropolitan  or  Patriarch, 
 And  again,  5.  Becaufc  this  Synod,  tho'  you  are 
 pleafed,  for  what  Reafon  you  know  beft,  to  call 
 it  a  General  one,  confifted  only  of  Occidentalifts ; 
 and  fo  could  not  oblige  the  Greehy  and  the  other 
 Eaftern  Churches.    4.  And  laftly,   Becaufe  o#  rf 
 
 this  cufiom  had  no  "where  obtained  in  the  Eafi  to  that 
 *very  day.  And  now  I  leave  it  to  you,  to  make  the 
 beft  you  can  of  this  Council. 
 
 Rep,  The  Greeks  *  bcUe'ved  the  Tope  to  he  Supreme^ 
 find  fo  did  then  all  Faithful  Chriftians  in  the  World^ 
 for  the  Ren  fans  exprejjld  in  an  Imperial  Law^  publijhed 
 in  thofe  Vrimltive  times y  viz.  That  -f  the  Supremacy  of 
 the  See  ApofloUck  has  been  efiablijhed,  both  by  the  Me- 
 rit of  St,  Peter,  Ti^ho  is  the  Prince  of  the  Epifapal  So- 
 ciety, by  the  Dignity  of  the  City  ^  and  by  the  [acred  Au- 
 thority of  a  Synod, 
 
 Vind,  What  Precedence  the  Pope  may  pretend 
 to,  as  Succeffor  to  St.  Veter^  and  as  given  him  by 
 Canon,  has  been  already  noted ;  as  alfo  that  a  par- 
 ticular Refped  was  paid  him,  becaufe  of  his  being 
 Jifiiop  cf  the  Imperial  City.  And  if  Valentinian 
 and  Theodofius  intended  any  more  here,  they  muft 
 be  faid  out  cf  their  great  Reverence  to  the  Pcpe, 
 to  have  carried  the  matter  farther  than  they  ecu  Id 
 
 *  C.^.  f .  38,  t  Thcodof.  Novell.  Tit.  2f 
 
 juflify. 
 
(75  ) 
 Juftify.    But  by  what  follows  a  little  after,  they 
 feem  only  to  aim  at  the  re^ifying  a  Diforder  com- 
 mitted in  the  Pope's  own   Patriarchate,    and  fb 
 which  fell  properly   under  his  Cognizance  and 
 Correaion.     Hilary  who  called  himfelf  a  Bi/hop 
 o{  France,  had  been  chargeable  with  undue  Ordi- 
 nations of  Bifliop$,difplacing  fome  without  a  com- 
 petent Authority,  and  ordaining  others  into  their 
 Places,    without  confulting  the    Bifhop   of    the 
 Church  of  Romey  and  at  Jaft  defending  what  he 
 had  done,  by   armed  Force.     And  the  Peace  of  the 
 Churches  CQu\d  not  he  pre ferved,  if  fuch  Irregulari- 
 ties were  fufFered  to  pafs  without  Animadverfion. 
 And  this  feems  to  be  the  Defign  of  this  Law.     But 
 if  more  were  intended  by  it,  and  it  were  really 
 to  be  of  Univerfal  Obligation,  neverthelefs  I  can- 
 not be  perfuaded,  that  a  Law  of  thefe  Emperors 
 Ihould  in  an  Ecclefiaftical  Affair ,   over-ru'e  the 
 Canons  of  General  Councils,  which  the  Pope 
 himfelf  is   obliged  in   his  Station   to  obferve,  as 
 well  as   other  Bifliops.     Neither  do  we  know  at 
 this  diftance  cf  time,   by  what   unfair  means  it 
 might  have  been  obtained,  for  the  gratifying  of 
 the  Pope,  rather  than  the  Benefit  of  the   Church. 
 The  fumm  is,  that  fince  I  have  difproved  the  Popes 
 Pretended  Right  to  an  Univerfal  Supremacy  over 
 the  whole   Church  of  Chrilt,  were  the  Paffages 
 you  cite  for  it,  ever  lo  plain  on  your  fide,  all  you 
 ^ould  aim  at   from  hence,  were  only  to  (hew   the 
 Ancient  Writers  to  have  differed  from  one  ano- 
 ther about  it  ;  which  were  but  a  poor  way  of  de- 
 fending it,  and  will  never  prove  you  had  jufl  rea- 
 fcn  to  undertake  the  Defence  of  it.    Wherefore  I 
 leave  this  high,  but  unreafonable  tlaim  of  your 
 Church,  I  iiave  had  fb  long  under  confideration  ; 
 and  proceed    to  another  as  vain,  I  mean  that  of 
 her  pretended  Lnf^iUbil^ry. 
 
(76)    _ 
 
 Refi.  *  Tour  Author  faysy  this  is  no  where^  nor  can 
 he  among  Men, 
 
 Vind,  And  all  you  offer  in  difproof  of  this,  is 
 only  that  Men  may  have  infallible  Evidence  for 
 feme  particular  Truths  and  Fads  ^  who  yet  may 
 be  notorioufly  fallible  in  the  main  ;  or  that  it  is 
 in  the  Power  of  Almighty  God  to  preferve  Men 
 from  Error,  which  is  no  Anfwer  at  all  to  our  Au- 
 thor, unlefs  you  could  prove  that  God  actually 
 does  this ;  which  you-  have  not  done,  nor  ever 
 can.     And  fo  his  Aflertion  ftands  good  againft  you. 
 
 Ref!:,  i  Not  one  of  his  Rotations  proves  that  the 
 Jewifli  Church  erred  in  her  DoBrine, 
 
 Vind.  Whether  thcfe  Quotations  prove  it,  or  not 
 it  is  paft  doubt,  that  they  very  grofly  erred,  ||  when 
 they  taught,  as  well  as  pradifed  Idolatry,  *  when 
 their  Trofhets  fropheped  faljly,  and  the  Fecpk  loved  to 
 have  it  fo  ;  f  when  they  taught  for  divine  Do5irines 
 the  bare  Traditions  of  Men  ^  but  moft  grofly  of  all 
 II  when  they  denied  our  bleffed  Lord  to  be  the  Son 
 of  Gody  and  their  long  expected  Mefflas,  and  per- 
 secuted him  to  the  Death,  for  profeffing  himfelf 
 to  be  fo.  I  hope  you  will  not  fay,  they  were  ftill 
 infallible.  But  now  as  to  the  places  mentioned 
 Mal.i.S,  Te  are  departed  out  of  the  way ^  faith  the 
 Prophet 
 
 Refl,  This  was  matter  of  Practice,  as  I  told  you, 
 and  fo  not  inconfiftent  with  Infallibility. 
 *  Vind  I  am  apt  to  think  God  will  never  make 
 a  Succeffion  of  wicked  Men  Infallible.  And 
 yet  if  he  will  not,  your  pretended  Infallibili- 
 ty has  for  divers  Ages  been  but  in  a  bad  Con- 
 
 ♦  C.  R,  p  55.  t  Ibid, 
 
 tl  J^^dg.  2.  IT,  i:,  15.  &  3,  (5.  Jer,  44.  15.  &c.   and  multir 
 tildes  of  other  f  laces, 
 
 *  Jer.  5.  ^i.  tSt.I^Iat^h.15.  9. 
 fi  St.  Jo,  ic.  53.  ^  J9,  7, 
 
 dition, 
 
diHon.     But  as  to  what  follows,  ye  haw  cauCd  ma- 
 ftjf  to  (tumble  at  the  Law. 
 
 Rf/?.  Yes  by  their  bad  Example. 
 
 V/W.  And  why  not  as  well,  by  their  falfe  Do- 
 annes  ?  But  pray  mark  the  next  words.  Yt  have 
 corrupted  the  Covenant  of  Levi,  faith  the  Lor  J  as 
 much  as  to  fay  they  had  vitiated,  mif-interpreted. 
 and  put  ftrange  gloffes  upon  it  ,•  which  muft  needs 
 have  been  by  falfe  and  erroneous  Dodrines  And 
 lamfurethis  is  erring  in  Doftrine,  whether  you 
 will  allow  K  to  be  called  fo  or  not. 
 
 ■^cfi  The  Pafage  of  Ifaiah  is  not  [aid  of  the  Jews 
 (IS  a  Church,  but  as  a  Nation,  If.  r,  j-^  ^>,^       •' 
 
 Nmd  Did  not  the  Church  and  Natiln  both  confift 
 of  the  fame  Perfons  ?  -umui 
 
 Rf/.  Yes. 
 
 V/W.  Then  if  the  whole  Natio^t  erred  T  am  -  - 
 fraid  the  Church  at  that  time  could  no?  poffibfj 
 be  InfalUble.  But  how  do  you  prove  the  ew^ 
 were  not  here  fpoken  of  as  i  church .?  ^^ 
 
 ^r'^\  ^f /"^^"i^'"?  words  wanifefily  fliew  it 
 
 \ind.  That  is  eafier  faid  than  proved 
 _    Kefi.  Suppofe  it  be  faid  of  the  Jews  i  a  Church" 
 ,t  tsmrelauon  to  her  Manners,  and  not  her  Faith.     ' 
 
 V>nd.  Verfe  3  they  are  complained  of  for  their 
 Ignorance,  and  Inconfideration  ,•  Ifael  doth  m 
 know,  my  People  doth  not  confider.  And  was  thi^ 
 only  in  relation  to  their  Manners?  *  Sure  you  will 
 not  fay  fo.  But  to  come  to  the  Words  them- 
 felves.  From  thefole  of  the  Foot  even  unto  theH^d 
 ther^  una  foundne/s  in  it  but  wounds,  and  bruifes 
 tnd  putrifying  fores.    If  no  foundnefs  at  all  in  thenj 
 
 *  ^°"5,'?''^  '""^"^  *  ^^  Deo  Patre  intelligi,  fed  m3V,\  tp 
 fertur  ad  lilnim,  quod  noii  cognoverit  eun,    ntaue  (hf^'l    ■' 
 Pop.lu3 .Ilrael :  cu,us  diem  ibraham  vid  J.T  Lta^us'^.ft" 
 
 then 
 
then  fure  neither  in  Church,  nor  State,  nor  Man- 
 ners, nor  Doftrine. 
 
 Kefi.  the  ?4ag'.  in  Jeremiah  has  the  fame  mean- 
 
 **"  ViS'Tf'forthe  fame  Anfwer  might  ferve.  But 
 I  refer  it  to  your  felf.  Pray  conf.der  in  what  fenfc 
 the  Prophet  here  calls  them,  more  than  once  God  s 
 Heritage,  whethet  they  were  principally  fo  as  _a 
 Churlh  or  as  a  State;  and  then  fay  this  Place i$ 
 grofly  mifapplied,  ifyoucan. 
 
 r//?   'Tts  mofi  untrue,  that  the  Tromfes  he  men  tons. 
 If.  J  9.  21,  were  made  to  zk  Jewilh  Church,  or  belong 
 
 ^'"w^That  this Promife  was  to  extend  to  the 
 Times  of  the  M^^K  the  beft  Commentators  al- 
 low •  but  I  muchqueftion  whether  you  will  find 
 any  amongft  them,  who  will  fay  it  was  not  made 
 primarily  To  the  Je^s.  And  your  faying_  t,s  molt 
 llZ,i  no  Argument  with  me,  that  it  is  not 
 
 '"'KX*'He  returns  again  to  his  old  FaUacy  of  confom- 
 
 41  P-'-«^-  C^«-^  'f^rt'  «tt   /Rome 
 lick  Church  inCommnmon  with  the  B,^  o/Rome. 
 
 VW  No  Sir,  I  dare  anfwer  for  hini,  that  this 
 
 is  ^"  fI^  of  his,  but  that  by  the  Co^r.hoi 
 
 IZ   he  means  all  in  Communion  with  the  Ko- 
 
 IZcLch,  and  I  do  not  queftion  but  you  well 
 
 Tnoueh  know  that  to  be  his  meaning.    But  then 
 
 Z  Ire  not  to  imagine  that  he  will,  or  can  any 
 
 S  agree  with  you,  that  that  Part  of  Chriften- 
 
 S  ifthe  truly  CatLlick  Church.    And  if  I  Ihould 
 
 cSge  you  as  guilty  of  a  Fallacy,  in  groundleHy 
 
 fSfing  it  to  be  fo,  and  then  arguing  upon  fuch 
 
 vour  Sf^  Suppofiticn,  it  would  be  impoffible  for 
 
 ^Suto  clear  your  felf.    It  is  not  the  Supremacy, 
 
 *  CR.^'S^' 
 
(79) 
 of  your  Bifhop^  nor  the  extent  of  his  Dominion, 
 and  the  Number  of  his  Subjeds,  nor  your  arroga- 
 ting to  your  felves  the  Name  of  the  only  Catho- 
 licks,  nor  any  fuch  outward  Mark  or  Note,where- 
 by  your  Title  to  this  Claim  can  be  made  good. 
 The  only  proper  and  fure  way  whereby  to  judge 
 of  you  aright,  is  that  our  blefled  Saviour  prefcribes 
 for  the  Difcovery  of  falfe  Prophets.  *  By  their 
 Fruits  ye  JJiall  know  them.  Whilft  your  Corruptions 
 both  in  Faith  and  Worfhip  are  fo  many  and  fo 
 foul,  it  is  to  no  purpofe  to  flatter  your  felves,  with 
 the  Name  of  Catholicks.  You  may  alTume  to  your 
 felves,  as  glorious  Titles  as  you  pleafc ;  but  it  is 
 only  by  your  faithful  adherence  to  the  Diredions 
 qf  the  Gofpel  ,  as  underflood  in  the  Primitive 
 times,  and  all  the  beft  and  pureft  Ages  of  our  Re- 
 ligion, that  you  can  ever  truly  entitle  your  felves 
 to  them.  And  then,  but  not  till  then,  you  may 
 have  all  Pretences  to  all  the  Vromlfes  made  to  the  Church 
 in  generaly  and  to  every  Pure  and  Orthodox  Church 
 in  particular. 
 
 Keft.  He  grants  f  the  Tromifes  of  God  can  nei/er 
 falU  if  the  Condition  impl/d  he  obferved, 
 
 Vind.  Here  he  adds  fomething,  you  did  not  think 
 il^  for  your  purpofe  to  take  notice  of,  namely,  that 
 II  M'^e  may  mi  flake  God's  Fromifes^  and  not  under fi  and 
 them  aright.  By  which  means  a  Church  or  a  Na- 
 tion, may  think  themfelves  to  have  a  Right  to 
 them,  when  they  really  hava  not.  Which  is  the 
 Cafe  of  your  Church,  in  refped  to  both  the  Su- 
 premacy and  Infdliibility,  which  fhe  would  fain 
 perfuade  her  felf  and  ethers,  were  promifed  to 
 her ;  when  upon  Inquiry  no  fuch  Prcmife  can  any 
 where  be  found. 
 
 ^  St.  Matth.  7. 20.  t  C,  Ra\  57. 
 
 I  C.  S,  f,  28. 
 
 Reft.  His 
 
(8o) 
 
 Refi,  His  Affertlon  that  there  is  fiill  a  Condition  im^ 
 felted  in  God's  Tromifes  is  falfe. 
 
 \ind.  This  is  fo  apparent  a  Falfity  in  you,  that 
 I  can  fcarce  think  it  worth  confuting.  However^ 
 fince  you  urge  it  with  fuch  affurance,  pray  let  us 
 have  your  Proof  of  it. 
 
 Re/?.  The  Vromife  of  the  Meffiah,  and  feveral  other 
 fire  TJnconditionaL 
 
 Nind.  This  if  true,  would  imply,  that  feveral 
 others  are  Conditional ;  nor  do  /ou  fo  much  as 
 pretend  the  contrary.  But  I  know  not  how  you 
 will  ever  be  able  to  prove  it  true.  Even  the  Pro- 
 mife  of  the  Meffiah,  fuppofed  there  would  be  great 
 need  of  his  Mediation,  inafmuch  as  Mankind  could 
 not  hope  to  be  faved  without  him.  And  fince  you 
 do  not  particularly  inftance  in  any  other,  I  have 
 good  Reafon  to  conclude,  you  knew  of  none  to 
 inftance  in. 
 
 Keft,  The  Tallages  he  quotes^  are  nothing  to  his  fur* 
 fofe. 
 
 Mind.  So  you  fay.  But  I  obferve  of  three  that 
 he  has  quoted,  you  nibble  only  at  one  of  them, 
 without  the  leaft  Exception  to  the  other  two.  And 
 in  relation  to  that  one  all  you  objedi:  is,  that  the 
 Word  Church  is  mo^  unfairly  fotfted  in  by  the  Author^ 
 But  give  me  leave  to  fay  this  is  mofi  unfairly  obje- 
 ifted  by  you.  For  you  know  very  well  he  does 
 not  pretend  it  to  be  in  the  Text,  and  to  let  every 
 one  fee  he  does  not,  he  has  put  it  in  a  diftind 
 Gharader,  he  has  moreover  marked  it  after  the 
 manner  of  a  Varenthefisy  that  the  Reader  may  know 
 it  to  be  his  own  Addition,  intended  only  to  fhew, 
 that  that  Promife  or  Threatening  may  in  Equity 
 belong  as  naturally  to  a  Church,  as  the  Letter  of 
 it  does  to  a  Nation.    And  there  appears  no  Rea- 
 
 Ion, 
 
(  8i  ) 
 fon,  why  the  Promifes  made  to  a  Church  nnift  be 
 more  unconditional^  than  thole  made  to  a  State  or 
 Nation. 
 
 Refi.  *  Tour  Author  quotes  a  Taffage  out  of  the  Ro- 
 mans^ againii  the  Church  of  the  Gsntiles,  huf  it 
 makes  nothing  againft  us, 
 
 VirJ,  You  own  here  that  a  Particular  Church  may 
 err  from  the  Faith^  and  by  Parity  of  Reafon^^  num- 
 ber of  particular  Churches,  as  many  for  inftance 
 as  are  now  of  your  Communion  may  fo  err.  And 
 if  fo^  where  is  the  Certainty  of  your  Infallibility  ? 
 If  inftead  of  S'yveden^  Denmarky  Greece^  d^c,  be  put 
 the  Church  of  Rome^  and  thofe  others  in  Commu- 
 nion with  her,  Germany ^  France^  Spain,  &c.  thefe 
 are  lamentable  Proofs^  that  if  a  People  iio  not  continue 
 in  the  goodnefs  of  God,  and  live  up  to  the  holy  Reli- 
 gion they  proffsy  God  forfikes  them,  delivers  them  over 
 to  their  own  Delufions^  and  takes  from  \m  his  Kino-^ 
 do^fty  and  gives  it  to  Nations  bringing  forth  its  Fruits. 
 And  this  in  my  Opinion  is  too  much  againft  you 
 to  be  defpifed. 
 
 Reft,  t  If  nothing  can  be  Infallible,  but  what  is  im^ 
 peccable,  as  your  Author  fpeaks,  then  no  Man  knows 
 that  Two  and  Two  make  Four,  that  a  Part  s  lefs  than 
 the  whole,  &c. 
 
 Vind.  This  is  only  repeating  what  you  had  faid 
 a  little  before,  in  another  drefs.  And  the  fame 
 AnfWer  will  fcrve  here,  as  formerly,  that  to  make 
 a  Man  certain  of  fome  particular  things,  does  not 
 neceffariiy  imply  an  Infallibility  in  him  in  others. 
 But  you  put  no  difference  between  Knowledge, or 
 Certainty,and  Infallibility.  As  if  a  Man  could  not 
 be  fure  of  a  fenfible  Objsd:,  a  matter  of  Fad,  or 
 a  Mathematical  Prcpcfition,  without  being  infalli- 
 bly affured  of  Tranfubftantiation,  and    the  other 
 
 *  Pag,  58,  tP3g.6i. 
 
 F  ne^ 
 
C  82  ) 
 
 new  Ari-icles  of^the  Trent  Creed.  Which  is  fo  irra- 
 tional and  abftrd^  that  nothing  can  be  more. 
 
 Refi.  ?F^.v^  Catholick  e^er  [aid  that  the  Apcftles 
 werey  or  the  Church  is  Infallible  in  every  thlng^  What 
 we  fay  is,  that  the  Jpofiles  were,  and  the  Church  is  in- 
 fallible in  delivering  to  us  the  revealed  DoBrines  of 
 Cbrifi  I  httt  in  other  things  we  own  the  Church  may  he^ 
 and  has  been  mifiaken, 
 
 Yind.  As  to  what  ycu  fay  here  concerning  the 
 Apoflles,  I  (hall  have  no  Difpute  with  you.  My 
 Exceptions  to  this  Paffage  are  only  thefe.  Firlt 
 that  you  proceed  here  upon  your  conftant  Fallacy 
 of  applying  all  Promifes  made  to  the  Univerfal 
 Churchy  to  your  own  particular  Roman  Church. 
 By  which  I  have  told  you  before,  and  for  fear  of 
 being  mifapprehended,  I-  now  tell  you  again,  I 
 mean  not  the  Roman  Diocefe,  but  thefe  in  Com- 
 munion with  it,  in  whatfoever  Nation.  To  thefe 
 you  groundleily  apply  vi^hatfoever  Promifes  are 
 made  to  the  Catholick  Church.  And  by  this  means 
 fall  into  many  and  grofs  Errors.  And  then  that 
 you  confidently  perfjlt  in  your  Claim  of  Infallibi- 
 lity, when  your  Errors  and  Corruptions  are  fuch, 
 that  nothing  can  be  a  more  efFedaal  Confutation 
 of  it.^  As  has  been  abundantly  made  out  from  time 
 to  time,  and  more  efpecially  in  the  late  King 
 Jame/s  Reign,  when  you  had  all  the  Liberty  and 
 Encooragemeni-  you  could  defire,to  vindicate  your 
 felves,if  you  had  known  how.  Tho'  now  it  feems 
 thofe  Confutations  are  all  vanilhed,  and  you  can 
 fee  none  of  them.  Befides,  our  Author  tells  you 
 farther,  that  the  Church  is  reprefented  in  Scri- 
 pture under  fuch  different  Charaders  *  as  are  not 
 to  be  reconciled  but  by  underftanding  them  of  dlffe- 
 rem  States  of  the  Church,  and  at  different  times.     And 
 
 C,S.  p.  51. 
 
 a  little 
 
(83  ) 
 a  little  nifter  lie   adds,  ^*^But  vvhen  we  diffingui/h 
 "  notj  and  would  apply  to  the  moft  Ccrrr/pt  State, 
 "  what  is  faid  of  the  mod:  Glorious ^  we  muft  needs 
 "  fall  into  many  Errors  and  Miltakes.     This  is  the 
 ^^  difficulty  under  which  the  Church  of  R^me  now 
 ^'  labours^  She  firft  making  her  felf  the  CathoHck 
 '^  Church  :  And  then  applying  to  her  felf,  in  this 
 '^  her  corrup  State,  whatever  is  faid  of  the  Church 
 ^^  even   in   her  Verfe^,    Gloriczis,    and    Triumphant 
 ^^  State ;  creates  her  infinite  Trouble,  and  endlefs 
 ^^  Diftin(5i:ions ,    to  reconcile  thefe ;   which   is  as 
 "^  impoffible  to  be  done,  as  to  make  the  State  of 
 *"•"  the  Church  in   Heaven  and  upon  the  Earth  to  be 
 ^^  the  fame :    And  while  the  Corruptions  in  the 
 ^"^  Church  of  Rome  are  confeffed  and  lamented   by 
 "  the  moft  Learned,  and  moft  Pious  in  her  own 
 ^^  Comm.union.    In  a  v/ord,  I  fee  not  how  you 
 will  be  able  to  anfwer  that  Learned  and  Inge- 
 nious Knight  Sir  Edwin  Sandys,  who  urges,  '^  that 
 'ive  muft  take  it  t^pon  your  own  words  to  he  true,  that 
 you  and  your  Church  cannot  poffibly  err.     For  as 
 for  your  cof2JeBural   Evidence   cut   of  Scripture^    there 
 feems^  as  he  proceeds,  to  he  as  much,  or  mort,  for  the 
 King  of  Spain's  not   erring,  as  there  is  fcr  the  Topes  ; 
 it  being  faid  by  the  wife  ft,   that  the  heart  of  the  King  is 
 in  the  hands  of  God  ^  a  divine  Sentence  is  in  his  Lips, 
 and  his  Alouth  jliall  not  tranfgrefs  in  judgment, 
 
 Refi.  Have  you  done  with  this  Article? 
 
 Find.  With  our  Author  I  have,  but  not  with  the 
 Article  it  felf.  Foj  i.  It  is  a  ftrange  thing  to  me, 
 that  you  fhould  value  your  felves  upon  a  prefumed 
 Infallibility,  which  yet  you  know  not  where  to 
 find,  not  being  agreed  amongft  your  felves  where 
 toplaceit,whetherinthe  whole  Church, in  the  Pope 
 alone,  or  with  his  Cardinals,  in  a  Council  alone. 
 
 Europ.  Spec.  p.  203. 
 
 F  2  #  or 
 
(  84) 
 or  in  a  Pope  or  Council  together.    Agalnft  each 
 of  which  Pretences  there  lie  fuch  invincible  Obje- 
 ctions as  quite  overthrow  it.    As  might  eafily  bs 
 ihewD^  but  that  I  am  delirous  not  to  enlarge  upon 
 this  Subjed^  and   the  rather  becaufe  they  are  Co 
 well  known  as  not  to  need  it.    And  it  is  a  rare 
 Infallibility  which  you  cannot  infallibly  tell  where 
 to  find,  when  you  have  occafion  for  it.    2.  And 
 it  is  as  precarious  and  groundlefs  as  it  is  difficult  to 
 find  out,  there  being  no  Foundation  for  it  in  Scri- 
 pture, or  Primitive  Antiquity,  neither  of  which 
 that  I  know  of  ever  taught  the  univerfal  Church 
 to  be  Infallible  in  all  Matters  of  Revelation,  much 
 lefs  thofe  only    of  the   Roman  Communion.'    5. 
 After  all  your  Preemptions  of  this  nature,   you 
 ought  to  remember,  that  the  Jewijh  Church  had 
 as  fair  Pretences  to  an  Infallibility,  as  you  can 
 have,   and  yet  thefe  did  not  preferve  them  from 
 procuring  the  Death  of  the  Son  of  God,  and  * 
 many  other  grievous  Errors ;  yet  it  cannot  be  de- 
 nied, but  they  had  as  full  a  Charter  for  Infallibi- 
 lity, as  any  your  Church  could  ever  pretend  to. 
 See  Deut,  17.  10,  11.  And  thou  jlialt  do  according  to 
 the  fentence,  which  they  of  that  place  (which  the  Lord 
 Jhall  chufe)  Jljall  Jhew  thee^  and  thou  [halt  obferve  to  do 
 according  to  all  that  they  inform  thee.     According  to  the 
 fentence  of  the  law  which  they  jhall  teach  thee,  and  ac- 
 cording to  the  judgment  which  they  jhall  tell  thee,  thou 
 jhalt  do  :  thou  flialt  not  decline  from  the  fentence  which 
 they  jhall  jhe7iy'  thee,  to  the  right  handy  nor  to  the  left. 
 And  of  the  ScrO^es  and  Vharifees  fays  our  Saviour, 
 St^Mattk  2;.  2,^.  They  fit  in  Mofes  feat :  All  therefore 
 71'hatfoe'uer  they  hid  you  ohferve^    that  obferve  and  do. 
 And  feeing  this  did  not  preferve  them  from  erring 
 
 *  St.  Matth.  15.  6.  an4  25.  27.  and  i6.  65, 65.  and  27.  65 
 a«d  Adc  J.  28,  29. 
 
 very 
 
(85  ) 
 
 very  grievoufiy,    it  is  impoflible  your  Church, 
 which  has  no  fuch  Declaration  or  Injunc5lion  con- 
 cerning it,  fhould  ever  be  able   to  prove  it  fclf 
 more  infallible  than  them.     4.  Were  this  Infallibi- 
 lity as  eafy  to  be  found,  as  well  grounded,  and  as 
 certainly  to  be   depended  on,  as  you  would  have 
 us  think  ftill  it  would  be  of  no  ufe  to  the  genera- 
 lity of  Mankind^  unlefs  a  farther  Miracle  were 
 wrought  for  its  cpnveyance.JJ  For  fuppofe  now  a  *^ 
 Man  comes  to  me  for  Inftrudion  of  his  Ignorance,  y 
 or  Refolution  of  his  Doubts,  or  Conviction  of  his  / 
 Errors^  and  I  tell  him   he  muft  ask  of  thofe  who( 
 are  beft  able  to  teach  him,  if  he  be  able  muft  read) 
 and  ftudy  good   Books,  and  efpecially  the  Holy^. 
 Scriptures,  which  were  given  us  by  Almighty  God  f 
 for  the  Rule  of  our  Faith  and  Manners,  muft  pray/ 
 to  God  for  Diredion,  and  muft  be  very  (incerei 
 and  impartial  in  all  his  fearches  after  Truth,  and/ 
 give  him  what  farther  Advice  I  think  proper.    No 
 fay  you ;  he  need  not  give  himfelf  all  this  trouble, 
 for  I  have  an  eafier  and   fhorter  way  for  him,  let 
 him  but  come  over  to  us,  and  give  up  his  Judg- 
 ment to   our  Infallible  Church,  to  do  what  fhe 
 bids  him,  and  believe  whatever  fhe  teaches  him, 
 and  his  Builnefs  is  done.    Very  well  fays  the  poor 
 well-meaning  Difciple^glad  of  fo  convenient  a  Paf- 
 fage  to  Heaven,   and  defirous  to  be  fully  inftru- 
 ded  concerning  it  ;     But  pray  Sir,  how  fhall  I 
 know  your  Church  is   Infallible?     You   cannot 
 queftion  fay  you  the  performance  of  our  Saviour's 
 Promife,  that  the  gates  ofhclljlj^ll  not  frevail  agaiijfi 
 it.    I  do  not  he  replies,    I  cannot  queftion  our 
 blefled  Saviour's  Veracity ;  but  how  fhall  I  infalli- 
 bly kncw,either  that  this  Promife  implies  an  Infal- 
 libility, or  that  it  is  made  to  your  Church  more 
 than  others  ?   Both  which  Suppofjtions  I  find  are 
 not  only  queftion'd,  but  abfolutely  denied  by  great 
 numbers  of  boch  learned  and  good  Men.    Gh  1  fay 
 *^  F  5  you 
 
C  85  ) 
 
 you  2gain,  we  Hiall  eafily  fatisfy  thefe  Inquiries* 
 I  dcubc  fays  he,  not  To  eafily  ;  for  I  never  met 
 vvidi  any  one  yet  that  could.  Yet  if  this  were 
 done,  hov/  could  I  be  infallibly  fare  in  whom 
 this  Infaiiibility  v/ere^feated,  confidering  the  ma- 
 ny Ccnteds  that  are  among  your  felves  about  it, 
 fome  making  '^  the  Pope  Intallible,  at  leaft  t  in 
 Ccnjiindion  with  his  Cardinals,  fome  ||  the 
 Church  DifFufive,  fome  cnly  "*"  a  Council,  and 
 others  only  t  ^  Council  confirmed  by  the  Pope  ? 
 And  yet  again,  if  this  difficulty  were  got  over, 
 what  were  I  the  better  ?  The  Senfe  of  the  Church 
 Diffafive  can  never  be  known,  having  never  been 
 declared  by  them  hitherto,  nor  ever  like  to  be  fo 
 for  the  Future.  If  in  a  Council  confirmed  by 
 the  Pope,  hov/  fliall  I  infallibly  know  that  it  is 
 thus  confirmed,  who  it  may  be  cannot  read  the 
 A6ls  and  Cancns  of  the  Council,  not  underftand- 
 ir:g  the  Language  in  which  they  are  written  ?  If 
 in  a  prefent  living  Council,  that  can  fpeak  for 
 themfelves  and  tell  their  meaning  ^  where  is  your 
 Infaiiibiliiy  when  there  is  no  Council  fitting,  as 
 there  has  net  been  for  a  long  time  ?  And  yet  if 
 there  v^ere,  hew  could  I  and  all  People,  go  to 
 them  for  their.  Diredion,  or  how  were  it  poffibis 
 for  them  to  give  it  ?  I  know  no  way  but  by  Wri- 
 ting, and  why  may  I  not  as  well  underftand  the 
 Scriptures,  andtjhe  ancient  Fathers,  as  any  VVridng 
 
 "^  Stella  in  S.  Luc.  c.  22.  51. 
 
 t  Bellariii,  de  Rom.  Pontif.  I  4.  c.  3.  Cofter.  Enchirid.  c.5, 
 p.  1^,6,  1^7. 
 
 li  Alphonf.  de  Callro  adv.  haBref.  l.i.  c.4.  Toftat.  in  S.Mat, 
 qiuell.  15.  Papill  nuiVeprefented  and  Rcpr.  ch.  17.  p.  41.  Bilh. 
 Biiron's  true  Diffeicnce,  ^-^fr.  p,  29^.  The  iiicomparahle  Author 
 of  Sure  footing,  ^c.  p.  ici,  and  115, 
 
 ?  Stapjet.  Prineip.  Fidei  demonftrat.  I.  5.  c.7,  Eck.  Enchi- 
 rid. de  Conciliis  p.  18.  Council  ci  Trent,  1, 2cp,  125,  i^z, 
 
 t  AUlch,  Can,  ice,  Theol  J.  5'  c,  '\, 
 
 cf 
 
(87) 
 of  theirs.  No  doubt  the  Holy  Ghoft  could  enable 
 the  Evangelifts  and  Apoftles,  or  whomfoever  he 
 pleafc:d,  to  exprefs  their  meaning  as  fully  an4  in- 
 telligibly as  thefe  can  poflibly  do.  Or  if  the  Pope 
 is  to  be  this  Infallible  Guide,  as  the  Jefuits  and 
 others  would  have  him,  Vy/hether  alone,  or  tcge- 
 gether  with  his  Cardinals ,  it  is  impoffible  the 
 whole  World  can  flock  to  him  for  his  Inftrudion, 
 nor  can  I  in  particular^  who  live  fo  many  Hun- 
 dreds of  Miles  from  him,  and  it  may  be  have  nei- 
 ther Money,  Health,  nor  Leafure  for  fo  tedious, 
 tirefom,  and  expenfive  a  Journey.  Here  Sir  fays 
 the  ConfelTor  you  are  over-nice,  your  Expectations 
 cannot  be  anlwered  in  this  manner,  nor  need 
 they.  It  is  enough,  that  we  who  know  the  infal- 
 lible Dodrine  of  the  Church  take  care  to  explain 
 it  to  you  ^  which  we  are  fare  to  do  very  faith- 
 fully. Is  this  all  you  make  fuch  a  noife  about, 
 fays  the  Catechumen^  then  it  is  time  for  me  to  look 
 to  my  felf.  I  fee  after  all  your  Boail  of  an  In- 
 fallible Church,  I  am  to  depend  alcnc  upon  the 
 Voice  of  my  Prieft.  And  if  he  be  not  both  Faith- 
 ful and  Infallible,  I  am  in  a  ready  way  to  be  de- 
 ceived to  my  own  Dcftrudtcn. 
 
 Reft.  ^  Such  an  one  muft  be  content  to  be  in- 
 ftrudled  by  his  Pried. 
 
 FinJ.  But  how  fhall  he  be  able  to  fatisfy  him- 
 felf,  how  fliall  ha  infallibly  knew,  that  his  Prieft 
 inftruds  him  right  ?  This  he  can  never  be  fure  of, 
 unlefs  his  Prieft  were  as  Infallible  as  his  Church  ,• 
 which  I  am  fure  is  more  than  the  Priefl:  himfelf 
 will  pretend  to,  or  you  for  him. .  And  now  Sir 
 
 ■^  Si  rufticus  circa  aiticulos  credat  fuo  Epifcopo,  propo- 
 nenti  aliquod  dogpia  lias  ret  icuiii,  meietur  in  crcdendo,  licet 
 fit  error,  quia  tenetur  credere,  donee  ei  conftet  eife  contra  hc- 
 clefiam  2^o!ei,  Inftruit  Sacerd,  1.  4,  c.  5.  n,  7.  Ita  &  Gahi\ 
 BjsL  1. 5,  D.  25.  Art.  5,  Dub.  r, 
 
 F  4  #  wha: 
 
(  88  ) 
 what  is  become  of  your  darling  Infallibility  ?  The 
 pretence  of  it  may  ferve  to  delude  fuch  who  do 
 not  underftand  it,  and  perhaps  to  get  them  over 
 to  your  Communion,  but  it  will  ftand  them  in 
 no  real  ftead,  when  you  have  got  them.  But  I 
 beg  pardon  for  this  Digreflion,  and  return  to  our 
 Author,  who  next  charges  you  with  falfe  Mira- 
 cles. 
 
 VII.  Refi.  *  I  own  fome  wicked  Mejnhers^  of  the 
 Church  of  RomQ  ha've  forged  falfe  Miracles^  which 
 have  been  notorioufly  deteded. 
 
 Find.  It  is  well  you  will  own  fo  much.  Tho' 
 it  is  no  more  than  Mehhior  Canus  had  owned  be- 
 fore you  I  adding  moreover,  that  thefe  their  Feats 
 have  been  tranfrnitted  to  Pofterity  by  grave  and 
 ferious  Writers. 
 
 RejL  But  who  deteBed  them  ? 
 
 VirJ.  Your  felves  undoubtedly  had  the  beft  op- 
 portunities of  doing  it  if  you  would  ;  but  how 
 well  you  have  done  it,  1  will  not  fay.  But  let 
 me  ask  you,  did  any  of  you  ever  go  about  doing 
 it,  till  compelled  to  it  by  thofe  of  the  Reforma- 
 tion, exclaiming  againft  you  for  their  grofs  Abu- 
 fes  in  this  kind?  Let  me  ask  again,  how  many 
 counterfeit  Miracles  are  ftill  pretended  to  be 
 wrought  on  fome  of  your  folemn  Fefiivals,  and 
 even  by  your  Priefts  themfelves,  in  the  publick 
 Church,  and  in  the  Face  of  numerous  Congrega- 
 tions? As  is  too  well  known  to  thofe  who  had 
 had  cccafion  to  travel  into  Itnly^  and  feme  other 
 Parts,  where  your  Religion  is  profeffed.  After 
 which  it  is  very  furprizing  to  hear  you  offering  to 
 
 "  C.  R,  p.  61. 
 
 t  Negare  non  pofTumus  viros,  aliquando  graviiTimos  in  di- 
 voTum  praefertim  prodigiis  defciibendis,  fparfos  lumores  & 
 excepifie,  8i   TGripus  etiam  ad  poileros  retuJilTe.  l^oc,  TheoL 
 
 com- 
 « 
 
(89) 
 compare  fuch  as  deny  thefe,  to  the  Jews  who  de^ 
 filed  thofe  of  Jefm  Chrifi,  I  have  often  been  hear- 
 tily grieved,  at  this  method  of  proceeding^  amongft 
 thofe  of  your  Party  ;  and  am  lorry  to  fee  that  you 
 will  have  your  Share  in  it^  that  you  care  not  what 
 Mifchief  you  do  to  Chriftianity  in  general,  fo  you 
 can  but  hope  thereby^  in  any  meafure  to  cover 
 your  own  Corruptions.  This  is  not  fo  fincere 
 as  were  to  be  wiihed  ;  but  it  is  fo  common^  that 
 it  muft  needs  prejudice  fuch  as  have  occafion  to 
 obferve  it,  againft  you,  and  fo  muft  differve,  in* 
 ftead  of  promoting  your  Religion. 
 
 VIII.  Refi,  '*'  Can  your  Author  prove  that  the  Church 
 cfKom^  admits  of  any  falfe  Miracles  ? 
 
 Vind.  That  fhe  has  done  it  formerly,  and  for  a 
 long  time  together,  your  Legendary  Hiftories,  and 
 efpecially  the  Hifioria  Lombardica ,  are  abundant 
 Evidence.  And  no  longer  fince  than  in  the 
 laft  Age,  how  were  the  Virgins  of  f  Ball  and  Skhem 
 celebrated;  and  their  Miracles  applauded,  and 
 admired,  as  if  they  had  been  true  ?  Lipfius  has 
 given  us  a  particular  account  of  them,  and  writ- 
 ten with  an  air  of  ferioufnefs,  and  plain  dealing. 
 And  yet  Mr.  Sheldon  who  had  been  upon  the  fpot, 
 and  made  enquiry  after  them,  affures  us,  ||  tho*  in 
 his  often  travels  in  thofe  Countries^  he  was  very  inmi- 
 fitive^  yet  could  he  never  meet  with  one  Man  or  Wo* 
 many  who  could  affirm  himfelf  to  have  been  an  Eye- 
 witnefs  of  any  one  Miracle  done  either  at  Sichem  or 
 at  Hall.  And  yet  his  Book  bears  date,  at  moft 
 not  above  Twelve  Years  after  Lipfius  s.  And  his 
 Inquiries  might  be  much  fooner.  Nevcrthelefs 
 lefs  I  know  net  whether  you  will  allow  thefe,  to 
 pafs  amongft  thofe  falfe  Miracles^  that  have  been  de- 
 
 *  Pag.  6^  t  Virg,  Hallenf.  &  Afpricoll, 
 
 !j  Survey  of  tie  Miracles  of  the  Chuich  of  Rome  ch.  5.  p  4<5. 
 
 teHed; 
 
(90) 
 
 ieBea;  tho'  I  believe  you  will  not   pretend,  that 
 any  Miracles  are  now  wrought  at  either  pi  thofe 
 places,  or  have  been  fince  Lifjtus's  timej  and  yet 
 one  would   think  the  Images  ftould  have   conti- 
 nued to  have  the  fame  Virtue  as  before.    But  be- 
 fides  thefe^  the  Story  of  the  Ladys  Chaffd  at  Lo- 
 ■fetto^  muft  by  no  means  be  doubted  of,  that  it  was 
 brought  by  Angels  from  Naz,areth  at  feveral  times, 
 till  they  left  it  v/here  it  now  is.     And  yet  the  bare 
 Narrative  of  it^    as.  we  have  it  in.  ^  AdtJJ on ^   and 
 others,  is  enough  to  give  any  one  a  forfeit  of  it. 
 Now  you  will  not  pretend  the  Forgeries  relating 
 to  this  to  have  been  detecied  hy  the  Church  of  Rome, 
 tho'  they  are  fo  open  and  glaring,  that  others  ea- 
 fily  fee  through   the  whole  Contrivance.    But  it 
 js  too  prcfrcable  to  be  parted  with,  and  therefore 
 it  is  not  worth  while  to  infifl:  any  longer  upon  it. 
 Yet  if  any  deflre   to   be  fully  informed  of   the 
 Trariflation  of  this  Houfe  from  N^z^arcth^  and  the 
 Evidence  they  have  for  it,  and  the  many  Miracles 
 faid  to  be  wrought  where  it  now  ftands,  he  may 
 have  his  fill  of  them,  in  Biftiop  Stilli77g feet's  fecond 
 Difccurfe  in   Vindication  of  his  Trotefiant   Grcunds  of 
 Faith,  Ch.  ;.  p.  444,  &c,  together  with  divers  o- 
 ther  like  Kliracles,  f^iid  to  have  been  wrought  in 
 ether  Places,  and  by  others  of  their  Saints,  St.Fr^w- 
 dsy  St  Dorrjinicky   the  Britijh  and  Irijh  Saints,    and 
 others.    Befides  whom  it  were  eafy  to  refer  to  di- 
 vers  other  Authors,  who  treat  pk;ntifully  of  this 
 Subje<5l,  but  that  I  think  it  needlefs. 
 
 Rcfi.Ylll.  -f  Tour  Author  laughs  onfiilly  and  asks ^ 
 is  it  the  Head  or  the  Body  of  the  fame  Saint,  that 
 is  fhewn  in  different  Churches  ?  And  I  anfwcrferi- 
 otifly^   no.     Two  Cities  in  France,  Amiens  and  St. 
 
 ^  Lett.  2,0.  Nouv.  Voy,  To.  r.  p.  302,  £rV. 
 t  C  JL  p.  64. 
 
 Jean 
 
C  91  ) 
 Jean  D'Angeli,  hoth  pretend  they  have  5'^John  Bap- 
 tift's  Heady  but  the  Truth  is  they  have  Heads  of  Saints 
 call' d  John  I  fo  they  are  not  mifiakm  in  the  thing  ;  hut 
 they  give  them  the  fame  Name, 
 
 Find.  Is  this  the  beft  defence  you  can  make  for 
 them  ?  Here  are  two  Heads,  both  faid  to  belong 
 to  the  fame  Saint,  though  both  we  are  fure  he 
 could  not  have.  And  his  Worfhippers  may  be  de- 
 ceived^ and  moft  probably  are  in  both  Places^  but 
 in  one  of  them  we  are  fure  they  are  ?  Only  you 
 think  to  bring  them  off,  by  pleading  they  are 
 both  the  Heads  of  Saints  call'd  John,  Admit  this, 
 they  are  not  both  his  Head  whofe  Name  they  bear; 
 and  fo  the  Worfhippers  of  one  of  them,  m'uft  necef- 
 farily  be  guilty  of  Idolatry,  in  worshipping  that 
 for  St.  Jchfi  Baftlfs  Head,  which  is  not.  But  you 
 fay,  thefe  are  both  Heads  of  Saints  calTd  John.  But 
 how  know  you  this  i  You  have  no  more  proof  of 
 their  being  the  Heads  of  two  Joh?hy  than  of  one 
 and  the  fame  Jobn,  Again,  fuppofing  they  were 
 the  Heads  of  two  John's,  how  fhould  I  know  thefe 
 were  both  Saints^  and  fo  in  your  Opinion  to  be 
 Worftiipped.  Here  may  be  a  mifchievous  Miftake^ 
 for  ought  appears  to  the  contrary,  like  that  of  the 
 fuppofed  t  Saints  in  the  Catacumbs,  who  in  rea- 
 lity were  no  Saints  at  all,  fome  of  them  probably 
 no  Chriftians. 
 
 Refi.  I  faid  before,  this  is  no  matter  of  Faith,  and 
 every  one  has  free  Libefty  to  thhik  of  it  what  he  pleafes. 
 
 Find.  But  it  is  matter  of  Worlliip ;  and  I  would 
 be  glad  to  hear  how  you  will  be  able  to  bring  oiF 
 thofe ,  who  pay  their  Devotions  to  both  thefe 
 Heads,  when  they  know  not  which  is  the  true 
 Head  of  him  they  do  defign  to  Worfhip,  but  ra- 
 ther have  reafon  to  fufped  that  neither  is. 
 
 •j-  P.  Mdiliion  fur  3e  culte  des  Saints  inconniis. 
 
 Refi, 
 
C  92  ) 
 
 ReJI:.  We  know  there  may  he  Ahufes  amongft  us\ 
 
 Vind,  And  we  know  *  there  are^  and  that  your 
 Church  is  pleafed  upon  feme  occafions  to  condemn 
 them  'y  yet  fhe  does  not  f  ufe  all  means  fcjjible  to  re- 
 form them,  but  too  frequently,  perfectly  connives 
 at^  and  perhaps  encourages  them. 
 
 Reft.  As  to  the  Book  your  Author  refers  tOy  intituledy 
 the  Devotions  of  the  Church  of  Romey  it's  an  infa- 
 7710US  Collection  of  fcandalous  Lies,  and  monftrous 
 MlfreprefentationSj  comftled  by  the  Ignorance  and  Alalice 
 'cffome  M'A  n  void  of  Honour  and  Conference, 
 
 Vlnd.  Here  you  are  in  a  fit  of  Rage^  which  vents 
 it  felf  fo  indecently,  and  with  fuch  excefs  of  Fury 
 and  ill  Language^  as  was  not  to  have  been  expe- 
 <5l:ed,  either  from  a  Scholar  or  a  Gentleman.  The 
 Author  cf  the  Devotions  of  the  Church,  o/Rome  was 
 known  to  be  a  Man  of  very  good  Learning,  and 
 well  verfed  in  the  Writings  of  your  Party,  and  the 
 Devotions  of  yoUr  Church,  perhaps  much  better 
 than  your  felf  ^  but  you  think  you  may  make  free 
 with  him,  becaufe  he  is  Dead,  and  10  not  in  a 
 condition  to  vindicate  himfelf.  But  his  great  fault 
 was  this,  that  he  has  charged  your  Church  highly*, 
 and  made  out  his  Charge,  which  becaufe  you  can- 
 not confute,  you  therefore  fall  out  with  him,  and 
 treat  his  Mem.ory  in  this  vile  abufive  Manner  : 
 U'hich  fhews  he  has  touched  you  to  the  Quick, 
 fo  as  to  put  you  cut  of  all  Patience.  But  it  can- 
 not be  helped,  the  Evidence  is  clear,  and  you  can- 
 not hope  to  get  rid  of  it,  and  therefore  endeavour 
 to  prejudice  your  Readers  againfl  it,  by  giving  the 
 Author  hard  Names.  But  enough  of  this^  and 
 too  much  for  vou  to  anfwer. 
 
 *  Id.  p.  57.  5p. 
 
 t  Rrpoiire  ^i  une  Lettre  de  Dpm.  Jean  Mabillop  p,  4,  &'5. 
 
 Rtll, 
 
(  93  5 
 
 Refi,  *  What  your  Author  fays^  that  our  common 
 People  put  the  Legends  upon  the  Level  with  the 
 Holy  Scriptures^  as  having  tlie  lame  Foundation, 
 is  another  mtorlous  Calumny, 
 
 Vind,  What  Reafon  have  you  for  this  Accufa- 
 ticn  ? 
 
 IX.  R^y?.  Our  Church  propofes  to  her  common  Peo* 
 pie  the  Scriptures  as  divinely  revealed,  and  incapable 
 of  Error,  jhe  propofes  the  Legends^  as  human  Hiftory^ 
 capable  of  Corruptions  and  Mlfiakes. 
 
 Find,'  You  charge  our  Author  with  faying  your 
 common  People  put  the  Legends  upon  the  Level  ovith 
 the  Holy  Scriptures^  And  fee  what  an  Anfwer  you 
 return  to  this  ?  You  challenge  him  to  fhev/  any  of 
 them  that  do  fo  j  and  if  he  fhould  name  any,  I 
 much  queftion  whether  that  would  filence  you, 
 though  he  knew  them  ever  fo  well.  You  appeal 
 to  your  Friend  as  to  his  Knowledge  of  them  ;  but 
 do  not  ftay  for  his  Anfwer  ;  and  lo  we  are  never 
 the  better  for  this  Inquiry.  But  now,/uppofe  your 
 Church  does  teach  a  diftindion  betwixt  the 
 Credit  due  to  Legends  and  the  Holy  Scriptures, 
 yet  fince  they  are  Recorded  by  Men  of  Note  and 
 Charader  amongft  you^  as  f  Mckhlor  Canus  owns ; 
 are  plentifully  to  be  met  with  in  your  Ecclefiaftical 
 Hiftorians ;  '\n^  are  inferred  into  feveral  of  your 
 Divine  Offices,  your  Breviaries,  Hours ^  proper  Offices 
 of  Saints,  and  fome  of  your  old  Allffals  too,  as 
 might  eafily  be  ihewn^  too  great  occafion  is  here- 
 by given  to  the  ordinary  People  to  have  an  over- 
 high Opinion  of  them.  And  whatfoever  diftindion 
 your  Church  makes  betwixt  thefe  and  Scripture, 
 this  is  no  better  Argument  of  the  common  Peo- 
 ple's underftanding  it^  than  your  Cacechifrn's 
 jl  teaching  that  Pidures  and  Images  are  not  to  be 
 — — — - —        — .    .    ■    ,.    I.  .  I    ,1 ,  j,< 
 
 ^  C.  R.p.  65.  t  I-co  Theol.  1.  ti.  c.  6. 
 
 \  Par.  2,  cap.  z.  n.  18. 
 
 Prayed 
 
(94) 
 Prayed  to,  is  of  the  common  People)  not  Praying 
 To  them  ;  which  I  am  very  well  ailured  they  do, 
 from  fuch  who  have  been  Ear  and  Eye-witneffes 
 
 Reft  As  to  what  your  Author  adds  ^  we  give  no 
 handle  to  Atheifis  or  Deilh,  to  render  Scripture  fa- 
 bulous j   hut  he  and  Ms  Conferers  are  gmlty  of  this 
 
 ^"md.  And  to  fupport  this  your  Charge  againft 
 him,  you  take  refuge  amongft  the  Free- thinkers  and 
 condemn,  the  learned  Author  of  Thkleuthrus  Uffi- 
 eSwhofeBook,  I  dare  undertake-.to  affirm,  you 
 can  no  more  anfwer  than  you  can  Dr.  Barro^  of 
 the  Supremacy,  or  the  Devotions  of  the  Church  of  Rome, 
 at  which  you  are  fo  outragioufly  Angry 
 
 X  Red-  t  He  charges  us  with  arguing  in  a  Cir- 
 cle m  proving  the  Scriptures  by  the  Church, 
 and  the  Church  by  the  Scriptures. 
 
 innd.  Whether'this  Charge  does  lie  properly 
 aeainft  your  Church,  1  fhall  not  ftand  at  prefent 
 Jfenqui^e.  But  as  you  have  managed  the  Matter 
 pray Te  me  leave  to  ask,  how  do  you  get  out  of 
 
 ^"^  sf/t  fay,  a  Circle  Is  when  orse  thing  is  proved  hy 
 another-  and  o  hack  again,toaMan  who  admits  neither. 
 Vil  Noi  to  api^y  this  to  a  Heathen,  or  if  you 
 pleafe  to  one  of  your  Friends  thf^^J;-';f  ^^  > 
 thefe  it  is  plain  admit  neitUr,  and  how  will  your 
 way  of  arguing  with  them  ever  help  you  out  of 
 
 *  R^'pray  tell  us,  what  poof  had  we  of  the  Church, 
 hefore  there  were  any  Scripture  Extant 
 
 k^anl^on^^td^"^^^^^^^^^^ 
 
 hislpoftksrand  other  Difpiples,  who  heard  their 
 
 tc.Ji.p.<57-  Doarine, 
 
(95  ) 
 
 Doadne,  and  faw  the  numerous  Miracles  where- . 
 by  it  was  confioned. 
 
 Reft.  Cannot  the  fame  Troof  he  emflo/d  now  as  wll 
 as  then,  tojhew  the  true  Church  cfjefus  Chrift  ? 
 ^.^f  f-  Ji  '^'?'5  ^^^  ^^^  way  to  rid  your  felf  of  ycur 
 Ctrck?  If  fo,  I  doubt  you  are  in  a  way  to  tarry 
 long  enough  in  it  ,•  and  particularly  upon  two 
 Accounts.  Becaufe  you  cannot  raife  thofe  to  Life 
 who  could  prove  that  Primitive  Original  Church  • 
 And  becaufe  if  they  were  now  living,  they  would 
 find  your  Church  to  be  fofadly  degenerated  from 
 the  Simplicity  and  Purity  of  the  Gofpel  that 
 they  would  all  unanimoufly  teftify  agaidft  vou  a? 
 not  the  true  Church  ofjefus  Chri/}.  J-   "»  <*» 
 
 Reft.  We  never  denied  that  aU  bottoms  upon  our  own 
 Reajon,  t  " 
 
 _  Find.  How  do  you  reconcile  this  to  your  teach. 
 mg  and  recommending  an  *  Mplkite  Faith  Thef? 
 two  cannot  conf.ft  together.  But  you  take  a  fin- 
 gular  liberty  to  contradid  the  Writers  of  your  own 
 Church,  when  you  conceive  it  for  your  Inrereft 
 Reft,  t  We  think  it  inconfiftent  with  tlie  coodnefs  of 
 
 ribt  Wa  '"  '"  ''"  '"^''^^'^^'  ^"'^'  ''  ^""^  "'  '""  '^^ 
 
 Jv"'''  l?""-  T'"  ^^  '='^"''"8  for  your  felves,  and 
 telling  Almighty  God  what  were  proper  for  him 
 to  have  done  as  yourChampion  BelJmn  did  hZ 
 fore  you.  Who  if  my  Memory  does  not  grofly 
 fail  me,  argues  fomewhere  after  the  fame  manner 
 that  you  do,  in  behalf  of  the  Roman  Infailibiiity 
 
 car  FrHMi,   ,;      ^^  V'  ^°','  ^"omodo  probet,  fed  quid  di- 
 Fid    1  fi  I  fl''^^"^'^  nobis  eft.    st.pleton.  Princ.  Doft. 
 
 t  C.R.p.<i8.  ■ 
 
 namely, 
 
(96) 
 namely,  that  if  God  had  not  beftowed  that  Gift 
 upon  the  Pope,  he  had  not  a(aed  with  common 
 Difcretion.  Aliter  Dens  nonfuijjetttfcretus.  But  if 
 you  bethink  your  felf,  you  will  find  this  Argu- 
 ment prove  every  whit  as  well,  that  every  parti- 
 cular Member  of  the  Church  ought  toTiave  been 
 made  Infallible,  whereby  to  avoid  all  thofe  Diffe- 
 rences and  Contefts,  you  cannot  deny  to  have 
 often  happened,  even  in  your  own  pretended  In- 
 fallible Church.  If  you  pleafe  therefore,  you 
 may  with  at  leaft  as  much  Reafon  think  it  inconft- 
 fient  with  the  goodnefs  of  Gody  not  to  make  every 
 Chriftian  Man  or  Woman  Infallible.  But  the 
 Truth  is,God  of  his  infinite  Wifdom  and  Goodnefs 
 having  given  us  an  infallible  Ruky  the  Holy  Scri- 
 ptures, which  if  duly  attended  to,  f  are  able  to 
 wake  a  Man  wife  unto  Salvation^  through  Faith  v^hich 
 is  in  Chrift  Jefus,  let  Us  but  faithfully  adhere  to  this 
 Rule  as  the  Primitive  Chriilians  did  ,  and  after 
 their  Example  fquare  our  Ccnverfations  accor- 
 dingly, and  we  fliall  not  ftand  in  need  of  an  in- 
 fallible Guide.  And  unlefs  we  do  fo,  all  the  In- 
 fallibility in  the  World  will  not  fuffice  to  condud 
 us  to  Heaven.  For  which  reafon  I  can  by  no 
 means  underfland,  how  it  is  inconfiftent  with  the 
 Goodnefs  of  God  to  leave  US  to  the  direction  of  this 
 Rule,  without  fuch  an  infallible  Guide ^  who  was  ne- 
 ver Promifed,  either  in  the  Old  or  New  Tefla- 
 xnent,-  and  who,  if  there  were  fuch  an  one,  would 
 be  no  more  able  to  prevent,  or  filence  all  Herefy, 
 or  to  cure  all  Divifions,  than  our  Rule  would  do 
 without  him.  Even  the  infallible  Apoflles  them- 
 felves  could  not  do  it. 
 
 Refi,  We  take  furely   upon  Revelatiom  many  things 
 taught  usy  of  the  Nature ^  Tower y  Infinity ^  &c.  of  God, 
 
 t  2.  Tim,  5.  I  J. 
 
 nnd. 
 
C  97  ) 
 
 VinJ.  You  believe  thefe  Divine  Attributes,  you 
 fay,  purely  upon  Revelation.  But  I  hope  it  is  becaufe 
 you  find  Reafon  to  believe  fuch  Revelation  • 
 otherwife  though  the  Revelation  be  mo([  true, 
 your  belief  of  it  is  moft  unreafonable.  So  that 
 after  all  you  muft  confefs,  that  ^  fuch  Belief  />  l^ot^ 
 tomed  upon  your  Reafon,  unlefs  you  will  acknowledge 
 your  felf  and  your  Party  to  believe  without  Reafort* 
 Which  will  not  be  for  the  credit  of  your  Faith. 
 
 Red.  Thefe  Matters  of  fare  Revelation^  are  no  Oh^ 
 jeBs   of  Reafon. 
 
 Vifid^  I  grant  our  fhallow  finite  Reafon  can  by. 
 no  means  comprehend  what  is  infinite  ;  but  yet 
 it  is  certain  Reafon,  as  imperfedl  and  defedive  as 
 it  is,  if  hearkened  to,  will  dired:  us,  as  it  did  Flato 
 and  Socrates  zndi  others  amongft  the  Wife  ft  of  the 
 Philofophers,  to  fome  conception  of  the  Divine 
 Attributes,  as  not  being  matters  of  pure  Revelation, 
 as  you  would  have  them  to  be  ,*  tho'  much  better 
 known  by  it.  And  as  to  thofe  otl^  Dodrines  of 
 the  Bleffed  Trinity  in  Unity,  the  Incarnation  of 
 the  Son  of  God,  the  Refurredion  of  the  Body, 
 &c.  which  are  miUQis  oi  pure  Revelation ,  tho' they 
 are  not  properly  Obje^s  of  our  Reafon y  yet  the  Re- 
 velation that  teaches  them  is.  For  I  can  never 
 come  to  know  that  fuch  Revelation  is  from  God  ; 
 and  fo  to  be  believed,  but  upon  the  account  of 
 the  Evidences  it  brings  with  it  of  it's  Divine  Ori- 
 ginal.   And  1  can  never  come  to  underftand  thefe 
 
 *  See  what  your  own  Stapleton  fays  to  this  purpofe.  Sine 
 uUd  inqitifitione  ^ef  labore,  veritatein  omnem  cogjwfcere,  ad  wi^ 
 viediaiam  lUam  revelationem  fpeBat^  folis  Prophetis  ^  Jpoftolis 
 
 propnam. Non  autem  ad  eormn  fuccejjores^  gf  Eccleji^  Mi^ 
 
 nijlros  gui  eos  fecuti  funr,  Jlioqui  fntjtra  ^^  fynodi  convcca- 
 reniiiVy  ^  rerum  facranim  Jludia  .atque  exocitia  fiifciperentuVi, 
 pafcorss  quoque  in  Ecclejid  7ion  vigilantes^  fed  in  unamque  au- 
 ^em  donnientes  fiatitercniiir,  mult  a  q\  alia  ahfurda  confequerenhir* 
 Piircip,  fid»  DoctrinaL  Demowftr.  Controv.  4.  1.  8.  c.  14. 
 
 Q  but 
 
(98) 
 
 but  by  the  help  of  my  Reafon  ;  nor  exercife  my 
 Reafon  to  nobler  purpofes  than  in  Difquifitions  of 
 this  Nature. 
 
 Refi.  No  People  in  the  fVorld  ufe  it  more  in  proper 
 Cafes  than  we  do, 
 
 Vind.  Then  pray  Sir  do  not  appropriate  it  to 
 your  felves,  but  allow  us  to  ufe  it  too  without 
 blame. 
 
 Refi\  Only  we  captivate  it  when  it  pretends  to  med- 
 dle with  things  beyond  its  reach. 
 
 Vind.  That  \s  to  fay,  you  allow  the  ufe  of  it, 
 in  preffing  Perfons  to  come  over  to  your  Com- 
 munion, but  not  at  all  when  entered  into  it.  And 
 for  this  weighty  Caufe^  that  if  it  fhould  prove 
 over-curious,  and  enquire  into  the  nature  of  your 
 Faith  and  Worfhip,  it  will  foon  difcover  you  are 
 not  only  Fallible,  but  have  grofly  and  fhamefully 
 erred.  Which  is  a  Point  that  is  not  to  be  meddled 
 withy  and  Reafon  is  not  to  be  heard  when  fhe 
 touches  ^poHJI  The  iliort  of  the  matter  is  this. 
 We  are  defiraW  to  hearken  to,  and  be  guided  by 
 Reafon  and  Revelation ,  which  if  hearkened  to, 
 totally  overthrow  your  Church's  Pretenfion.  You 
 on  the  other  hand,  are  for  difcarding  both  thefe 
 in  behalf  of  your  pretended  Infallible  Guide,  or 
 at  leaft  for  making  them  truckle  to  him.  And 
 which  of  us  ad:  nioft  rationally  in  this  Cafe,  I 
 could  almoft  leave  to  your  felf,  in  your  more  fe- 
 rious  Retirements  to  determine. 
 
 Ke^.  Your  Author  teaches,  "^  that  God  has  given 
 us  no  other  Guide^  hut  our  own  Reafon^  with  the  yif- 
 Jifiance  of  his  Grace ^  to  believe  in  himfelf. 
 
 \ind.  That  is  to  fay,  to  believe  his  Being.  This 
 is  all  our  Author  could  be  fuppofed  to  mean  by 
 
 *  C.  R,  p.  70, 
 
 this 
 
this  ExprefliQn,  and  I  dare  fay  you  do  not  de* 
 ny  it. 
 
 Refi.  You  fee  I  have  not  denied  it  to  be  true* 
 
 V/W.  What  Exception  then  have  you  to  it  ? 
 
 Re/}.  Then  we  need  no  other  Guide  hi4t  cur  Reafoft^ 
 for  thofe  other  Articles  of  our  Creed^  the  Trinity,  In- 
 carnation, Refurredion,  &c. 
 
 Vind.  Have  you  proved  this  Confequence  ? 
 
 Rf/.  No  *y  But  I  hope  you  will  grant  it  without 
 proof. 
 
 V/W.  Indeed  but  I  fliall  not.  And  if  I  may  be 
 allowed  to  make  ufe  of  my  Reafon,  I  will  tell 
 you  why  I  Cannot  grant  it,  namely,  becaufe  it  is 
 a  falfe  Confequence,  that  no  way  follows  from 
 his  Pofition,  and  fo  neither  hurts  our  Caufe,  nor 
 helps  yours.  And  now  Sir,  what  is  become  of 
 the  Contradictions  you  fo  infultingly  charge  upon 
 our  Author  ? 
 
 Refi.  '^  I  ask  him,  whether  he  believes  "iuith  lefs  af^ 
 furafice  the  Incarnation,  Trinity,  &c.  upon  the  Au- 
 thority of  Scripturey  than  he  believes  a  God  upon  his 
 V%.eajon  ? 
 
 \ind.  And  what  if  he  believes  them  equally  ? 
 He  believes  the  Being  of  a  God,  becaufe  his  Rea- 
 fon  tells  him  there  muft  be,  and  is  one,  and  that 
 it  is  very  foolifh,  as  well  as  wicked  to  queliion  it. 
 And  what  other  Evidence  have  you  for  this  great 
 Fundamental  Truth  ?  He  believes  the  Scriptures 
 to  be  the  Word  of  God,  and  the  Dod:rines  con- 
 tained in  them  to  be  infallibly  true,  and  in  parti- 
 cular thofe  relating  to  the  Incarnation^  Trinity,  &C. 
 becaufe  hisReafon  tells  him,  he  has  infallible  Evi- 
 dence for  the  Truth  of  the  Revelation,  and  the 
 true  fenfe  of  it,  wherein  thefe  Dodrines  are  con- 
 tained.    And  by  confequence  he  believes  both  the 
 
 G  z  Exi- 
 
(  «co  ) 
 Exlftence  of  God,  and  the  truth  of  the  Dodrines 
 revealed  by  him   with  the  fame   aflurance.    And 
 what  Linceus  can  fee  any  harm  in  this,    or  any 
 damage  to  Chriftianity  ?  You  may  cry  out  againlt 
 this  Proceedings  but  I  am  very  fure   you  will  ne- 
 ver prove  it  to  be  erroneous.    And  after  all  your 
 vain  Boafts  of  Dr,  Tillotfon  and  Dr,  StiUingfleet  he- 
 ing  routed,  by  your  beloved  your  '^  Incomparable  Km- 
 thor  of  Sure-footingy  I  muft  beg  leave  to  tell  you, 
 the  Rational  Account,  as  well  as   the    Rule  of  Faitb, 
 wants  yet   an   Anfwer  ftill,  after  all  that  has  hi- 
 therto  been  faid   againft  them.    But  becaufe  I 
 would  not  impofe  too  great  a  Task  upon  you,  I 
 would  only  beg  of  you  to  try  if  you  can  confute 
 only   two  Chapters  in  that  Account  :    They  are 
 the  fifth  Chapter  and  the  feventh  of  the  firfl  Part. 
 And  if  you  write  no  more  till  you  have  done  this, 
 to  the  (atisfadion  of  Impartial  Readers,  I  am  fa- 
 tisfied  we  fhall  not  hear  of  you  again  in  haft.    In 
 the  mean  time  I  am  amazed,  that  you  fhould  own 
 your  felf,  not  more  ajjured  of  the  Being  of  a  Gody  than 
 of  your  abfurd  Dodrine  of  Tranfubftafitiaiion,  And 
 let  me  tell  you,  Chriftianity  and  even  natural  Re- 
 ligion is  very  little  beholden  to  you,  for  fuch  an 
 impious  Profeffion  as  this  is.    And  if  this  be  the 
 bell  way  you  have  of  bringing  your  [elves  out  of  your 
 Circle^  you  had  as  good  continue  in  it. 
 
 Refi.  Well,  let  us  proceed. 
 
 FW.  Your  long  t  Fiourifh  about  the  Salvation 
 of  the  Heathens  I  let  pafs,  as  not  at  all  to  the 
 
 •^  For  Roughnefs  of  Stile,  Obfcurity  of  Expreflion,  vain 
 Confidence  and  weaknefs  of  Argument,  there  are  very  few 
 Writers,  if  fo  much  as  one,  that  may  compare  with  this 
 Author.  And  this  is  the  only  fenfe  I  know  of,  wherein  he 
 C3in  bt  ]u{i\Y  Hil&d  Licomparable :  He  is  incomparably  un- 
 pleafing,  unintelligible,  and  inconclufive. 
 
 Cafe 
 
C  loi  ) 
 Cafe  of  the  Church  of  England,  in  which  It  is  my 
 Bufinefs  to  fhew  Salvation  is  much  rather  to  be 
 expeded,  than  in  yours  of  Rome.    And  the  Cafe 
 .^  of  the  Heathens  will  not  determine  this  Queftion 
 ^  on  either  fide.  ' 
 
 Reft,  This  I  muft  own.    But  let  me  ask,  ^  Doss 
 your  Author  think  the  holding   of  the  Three  Creeds, 
 fHfficient?  If  he  does,  then  h^e  thinks  Presbyterians,&c! 
 in  a  good  State,  tho   they  be  noted  Schifmaticksl  and 
 ha've  no  Ordinations  nor  Sacraments, 
 Vind,    Does  he  fay  any  fuch  thing  ? 
 Rf/.  He  talks  of  f  ^age  feen  among  the  Zealots  of 
 our  Church,  iv hen  they  hear  of  the  Gofpel  being  extended 
 out  of  the  pale  of  their  Communion  ^  tho'  with  Chri- 
 ftians,  oi^ho  hold  the  three  antient  Creeds,  and  have 
 every  thing  ejfential  to  a  Church,  except   -what  Rome 
 has  madefo,  viz.  The  Univerfal  and  Unlimited  SoMt- 
 reignty  of  her  Bifhop, 
 
 Vind.  Does  this  look  like  declaring  it  fufficient 
 barely  to  hold  the  three  Creeds  ? 
 Kefi.  I  cannot  fay  that. 
 
 Vind.  Where  then  is  the  Sincerity  of  mifrepre- 
 Tenting  his  Words,  as  if  he  had  ?  Here  he  fuppo- 
 les  the  Churches  fpoken  of,  to  have  each  of  them 
 every  thing  effential  to  a  Church.  And  what  then 
 becomes  of  your  flirt  at  him,  as  if  he  were  plead- 
 ing for  fuch  as  he  owns  not  to  have  thefe  Eifencials  ^ 
 Certainly  whatever  Society  of  Chriftians  has  every 
 thmg  Effential  to  a  Church,  you  cannot  deny 
 them  with  any  fhew  of  Reafon  to  be  athurch 
 whether  others  be  fo  or  nor.  ^ 
 
 Refl  That  the  Church  of  Rrjme  has  made  the  Un^ 
 hmited  Sovereignty  ofherBijhop  ejjential  to  a  Church, 
 7s  inojv  untrue, 
 
 \ind,  1  am  glad  to  hear  this ;  becaufc  hence  it 
 
 "    ^^S'  77o  t  C  S,  p.  41 
 
 G  5  follows 
 
(    »02    ) 
 
 follows,  that  thofe  that  have  all  other  E/e»«;«/x, 
 muft  be  true  Churches,  the'  they  do  not  own  (uch 
 an  unlimited  Sovereignty  in  the  Pope  and  by 
 confequence  the'  they  do  not  own  themfelves  his 
 Subieas.  And  then  it  is  to  be  hoped  yve  may  ^ 
 come  in  time  to  fome  Accommodation.  For  which 
 rcafon  I  muft  beg  of  you  not  to  revoke  this  Ac 
 knowledgment.  _ 
 
 Ke/i  As  for  the  Cappadocian  Bi^of  Firmilian,  I 
 hove  llur  Author  wlU  not  Jeny  he  mamtamei  a  wrong 
 CavL  agahji  St.  Stephen;  yet  in  all  his  furious  Vio- 
 hJc,  he'never  quefiioned  Tope  Stcrphtn  s  Authonty.  _ 
 
 V/W    I  am  no  way  concerned   to  engage  in 
 FnmllUns  Difpute  about  Rebaptization.    But  I 
 cannot  think  it  a  plain  owning  the  Pope  s  Autho- 
 ritv,  that  he  cKprefly  charges  him  with  f  Inbuma- 
 ■Hilt    and  umvorihy   Behaviour,  with  BolineU  and 
 JolaKe  and  Wichdncf^^,  with  Bnoking the-Peace,sni 
 drfamlng  the  hkjjed  Afofiles   St.  Peter  ;«f  f  •  f^ul, 
 wilh  manifefi  Folly,  With  want  of  Zeal    and  Shame, 
 With  Ur.Mfuhefs,  with  caufing  Strife  and  Conten- 
 tion in  all  Churches,  and  mth  great  S.nfalnefs.  The(e 
 are  the  Complements  Firr^ilian  beftows  upon  Pope   ■ 
 Stephen  :  and  if  thefe  be  the  beft  and  moft  fatisfa- 
 Aorv  fiens  he  has  given  of  his  not  quefiwmng  Ste^ 
 phen's  Authority, -^^  ftall  not  envy  you  as  many    , 
 more  of  the  fame  ftan-.f,  as  you  can  dedre.  . 
 
 XI.  Viejl.  t  Irnufi  own  pur  Author  has  an  excellent  I 
 
 *Per  iUius  inhumanitatem  -  Non  Stephanus  beneficiQ 
 
 ^»minimu^    de  rebus  ab  eo'improbe  geftis  --  Runipens  ad- 
 
 Tpo"  olo"  -  Manifeftan,  Scephani  Stult.tram  -  NuUo  ad; 
 fS  tereticps  zelo-  NonpudecStepha.u.m  hoc  afleiete- 
 0,a  m-^ritia-Lites&  diffentiones  qua.uas  pavafti  pe. 
 1^  trus  tot.us  musidi  ;  -  Peccatun,  vero  quam  magnum  a- 
 b,  c'xaggeiafti  ?  iMr  B.  Cyp:  fW-  7  5. 
 
<  105  ) 
 
 method  of  Aeallng  VJlth  all  forts  of  Ad'verfarks  !  When 
 he  has  to  do  with  Deifts,  then  the  Jews  underjlood 
 thofe  Prophejies  of  the  Mefliah  ,•  fjow  he  has  to  do 
 with  Papifts,  the  Jews  did  not  under fl and  thofe  Pro* 
 •phefies  of  the  Meffiah. 
 
 Vind,  What  a  mighty  Bufinefs  is  here  for  you  to 
 be  fo  witty  upon  ?  If  the  Jews  fome  Ages  before 
 our  Saviour,  whilft  they  had  the  Prophets  amongft 
 them,  underftood  the  Texts  referred  to,  of  the 
 Meffiah  ;  how  does  it  follow,  that  the  common 
 People,  and  even  their  Priefts  and  Kahhles  could 
 not  poflibly  underftand  them  otherwife  in  the 
 Time  of  our  Saviour's  Incarnation  ?  fome  Hun- 
 dreds of  Years  after  Malachiy  who  was  called 
 "^  tZ3WJ3:3n  Omn  the  Seal,  that  is,  the  clofing 
 up  or  finifhing  of  the  Prophets,  becaufe  the  laft  of 
 them.  There  is  no  Inconfiftency  at  all  in  this, 
 but  both  Aflertions  may  very  well  be  true,  with 
 refped  to  the  different  Times  whereto  what  he 
 fays  relates.  And  we  are  fo  little  afraid  of  the 
 DeteHors  knowing  what  is  here  faid^  that  if  you 
 pleafe,  you  have  free  Liberty  to  acquaint  him 
 with  it,  and  lay  your  Heads  together  to  make 
 the  beft  ufe  of  it,  for  the  Benefit  of  your  Caufe 
 and  Party,  that  you  can. 
 
 Refi.  Tour  Author  makes  his  filly  Lord  fpeak  foolijhly^ 
 and  then  confutes  him  ivitb   a   Magiflerial  Air. 
 
 Vind.  Here  you  enter  upon  a  long  Excurfion 
 concerning  the  Jews,  and  make  fome  Rcfled:ion, 
 not  over-pertinent,  upon  our  Author's  Chrifiianlty 
 demonfirated.  Which  not  concerning  our  prefenc 
 Controverfy  with  the  Church  of  Rome,  I  leave 
 it  to  the  Author  himfelf,  who  is  fufficiently  able 
 to    take   yqu  to  task  for  it,    cou'd  he  think  it 
 
 ^  D.  Kimchi  in  Refp.  c.  Judaeos,  apud  Lipman  in  Nitzacli- 
 
 G  4  wortir 
 
(104  ) 
 worth  his  while,    I  am  fure  I    do   not  think  it 
 worth  mine. 
 
 Xil.  Reft.  Tour  Juthor  fpeaking  of  private  Judg- 
 mentSj  fays,  *  It  is  all  7vs  have  for  the  Belief  of  a 
 Gcdy  or   of  Chrift. 
 
 Find  It  is  not  to  the  Advantage  of  your  Sincerity, 
 that  you  did  not  add  the  next  Words,  t  ^^d  l^y 
 your  own  Conftjfion  for  the  Choice  of  a  Church  ?  Whac 
 reafon  had  you  for  concealing  this  Paffage  i 
 No  good  one  I  am  fure  ;  only  it  was  not  for 
 your  purpofe  to  recite  it.  You  cannot  deny 
 that  you  allow  of  the  Ufe  of  Reafon,  or  pri- 
 vate Judgment,  call  it  whether  you  will,  in  get- 
 ting People  over  to  your  Thurch,  as  I  have  no- 
 ted before,  but  then  they  are  to  have  nothing 
 more  to  do  with  fo  dangerous  a  Weapon.  You 
 make  a  great  Noife  with  the  Notes  of  your 
 Church,  her  pretended  Antiquity,  Univerfaiity, 
 Vifibility,  Miiacies,  Proph'ecy,  and  what  not  ^ 
 which  is  a  plain  Appeal  to  our  Reafon  ;  and  fo 
 long  as  you  hope  thefe  may  prevail  private  Judg- 
 ment does  veiy  well.  But  when  once  the  Prey  is 
 caught,  the  Bufinefs  is  now  done,  and  away  with 
 your  private  Judgment  ,•  that,  as  I  faid,  will  be 
 inquiring  into  the  Corruptions  of  your  Church, 
 will  take  notice  of  their  Difagreeablenefs  to  the 
 Holy  Scriptures,  will  put  Men  upon  tryi?7g  the  Spi- 
 rits ovhether  they  be  of  God,  and  fo  may  diffettle 
 Perfons,  and  make  them  feek  out  for  another  fa- 
 fer  Communion.  But  now  if  I  may -ufe  my  own 
 Reafon  in  chcofing  of  a  Church,  why  not  as 
 well  in  inquiring  whether  that  Church  require 
 nothing  of  me  that  is  apparently  fmful,  either  in 
 Faith  or  Worfliip  ?  Nothing  can  make  a  Diffe- 
 rence in  this  Cafe,  unlefs  I  can  get  into  an  infal- 
 
 .;?.  p.  38.  t  C  S.  p.  46, 
 
 libk 
 
(  1^5  ) 
 
 lible  Church,  which  is  not  to  be  hoped  for  in 
 this  Worlds  where  all  Men  are  fallible  ;  and  un- 
 lefs  I  can  moreover  be  infallibly  aflured  th^t  I 
 am  fo,  which  I  can  never  be,  without  the  Exer- 
 cife  of  my  own  private  Judgment,  or  Reafon. 
 But  I  have  already  (aid  fo  much  of  this  pretended 
 Infallibility,  that  I  need  add  nothing  more  con- 
 cerning it  here. 
 
 Refi.  The  [hcrt  of  what  your  Author  fays  is  this, 
 ^  we  9nufi  trufi  to  our  frivate  Judgme72t  in  every 
 thing, 
 
 Vind,  And  what  Argument  do  you  bring  againft 
 this  ?  He  does  not  fay  you  are  to  truft  purely  to 
 this  frlvate  Judgment  ^  without  ufing  the  beft 
 means  of  Information,  fuch  as  Reading  the 
 Holy  Scriptures^  which  your  Reafon  teaches  you 
 are  the  Word  of  God,  and  therefore  the  Rule  of 
 our  Faith  ,•  an  Enquiry  into  the  Do(5trines  and 
 Pradices  of  the  purer  Times  of  Chriftianity^  which 
 may  help  your  Judgment  in  many  cafes,  to  under- 
 ftand  the  true  Senfe  of  Scripture,  and  of  which 
 your  Reafon  teaches  you  alfo  to  judge  by  the 
 Help  of  Scripture  •  the  Judgment  of  your  Eccle- 
 fiaftical  Superiors,  to  whom  your  Reafon  will  di- 
 red  you  to  pay  a  great  Deference,  tho*  not  in- 
 tirely  to  refign  up  your  felf  to  it^  &c,  but  only 
 that  as  you  make  ufe  of  your  Reafon  in  all  other 
 Concerns  of  any  Importance,  fo  are  you  to  do 
 it  more  efpecially  in  what  is  of  the  greateft  Con- 
 cernment to  you  poffible,  the  Eternal  Salvation 
 of  your  Soul.  It  is  hard  to  conceive,  that  a  Man 
 ftould  be  obliged  to  ad  rationally  in  all  other 
 leiler  Matters,  as  you  cannot  and  will  not  deny, 
 but  mult  lay  afide  his  Reafon  and  be  hurried  on 
 blindfold,  where  his  infinitely  greateft  Intereft  is 
 
 at 
 
C  ig6) 
 at  flake  :    And  if  you  think  you  can  prove  the 
 contrary,  be  pleafed  to  do  it. 
 
 Reft,  How  does  this  agree  with  what  he  fays  in  the 
 'ucry  next  Anfjver,  that  there  are  many  things  which 
 he  takes  purely  upon  Revelation,  for  his  Reafon 
 could  never  have  found  them  out,  nor  can  per- 
 fedly  underftand  them. 
 
 Vind.  This  is  only  an  Anfwer  ad  hominent,    and 
 fo  his  former  Pofition  might  be  neverthelefs  true, 
 for  its  Difagreenr.  jnt  with  this.     But  if  you  pleafe 
 a  little  to  confider,  you  will  foon  fee  they  do  not 
 at  all  difagree.    Firft^  he  fays,  we  muft  trufi  to  our 
 Reafon  in  every  thing,  and  then,  there  are  many  things 
 he  takes  ptrely  upon  Revelation,    for  his   Reafon  could 
 never  have  found  them  out,  nor  can  perfeBly  underftand 
 them.    This  looks  as  if  you  were  afraid  of  making 
 ufe  of  your  Reafon  ;   otherwife  you  could  hard- 
 ly   fuffer  your   felf    to  argue   fo   weakly.    For 
 when  he   tells  you,  he  takes  many  things  purely  upon 
 Revelation,  you  cannot  imagine  he  means,  that  he 
 does  not  ufe  his  Reafon  in  inquiring,   both  into 
 the  Certainty  and  the  true  Meaning  of  that  Re- 
 velation.   When  hp  i§  once  aflured  of  both  thefe, 
 he  may  very  fafely  rely  upon  thp  Revelation  for 
 the  Truth  of  what  it  attefts,  tho*  above  the  Com- 
 prehenfion  of  his  Reafon.     But  he  muft  ad  very 
 unreafonably,  if  he  have  pot  firft  fatisfjed  himfelf 
 in  both  thefe  refpeds,    which  he  cannot  do,  but 
 fcy  the  Help  of  his  Reafon  or  private  Judgment. 
 And  by  confequence  he  might  reafonably  enough 
 fay,  that  he  trufts  to  his  Reafon  even  in  thefe 
 Matters  of  pure  Revelation;  which  tho'  his  Rea- 
 fon could  never  find   out  of  it  felf,  yet  could  he 
 never  have  known,    whether  they  ought   to  be 
 believ'd  when  difcovered  but  by  the  Help  of  his 
 Reafon,  teaching  him  that  thefe  Articles  are  thus 
 revealed,    and  ^,ain,  that  whatfoever  is  thus   re- 
 vealed requires  his  undoubted  Affent,    even  tho' 
 
 aboYe 
 
(  107  ) 
 above  the  Reach  or  Comprehenfion  of  his  Reafon, 
 which  unaffifted  by  Divine   Revelation  could  ne- 
 ver have  brought  him  to  the  Knowledge  of  them. 
 
 Refi;  Your  Author  *  acquaints  us,  that  the  Ef 
 feth  of  private  Judgment  are  thefe,  multiplicity  of 
 SeBi  and  Opinions,  perpetual  WranglingSy  inveterate 
 frejudices,  Animofitiesy  Strifes    &c. 
 
 Vind,  We  are  now  got  off  from  the   Dilcourle 
 we  we're  upon,  the  Cafe  Stated,  which  you  under- 
 took to  anfwer.     However,   that  you  may  not 
 think  your  felf  negleded,  I  am  content  to  follow 
 vou     and  hear   what  you  have  to  fay  farther  of 
 irivate  Judgment.     And  I  mull  acknowledge  it  is 
 a  forrowful  Confideration,  that  thefe  are  the  too 
 common  Effects  of  the  Abufe  of  Reafon,  not  of 
 Reafon  it  felf  when  duly  attended  to.    But  you 
 cannot  fay,  but  he  tells  you  of  other  worfe  Ef- 
 feds  of  an  implicit  Faith,  which  you  did  not  think 
 fit  to  relate,  becaufe  you  cculd  not  anfwer  them. 
 rhe  ^uefiion,  he  tells  you,    t  ^^^  «^^  remain,  whe- 
 ther'^reater   Mifchiefs   and   Inconveniences,    have 
 hef alien  Mankind  in  the  one  way,  or  in   the  other y    in 
 following  their  private  Judgment,   or  in  fuhmitting 
 implicitly  to  Authority,     And  he  gives  you  this 
 notable  Inftance  of  the  Difference  between  them, 
 that  private  Judgment  can  never  be  fo  fatally  miftakeny 
 as   in  fuhmitting  to   Authority,    if  it  jhould  judge 
 ouronz  ;  kcaufe  in  all  other  Errors  it  may  be  fet  right 
 main,    by  ftronger  Reafons  being   offered  on  the  other 
 fide  ''  but  if  a  Man  once  refign  his  Reafon,  and  give 
 it  up  abfolutely  to  Authority,  there  are  no  means  left^  to 
 retrieve  him  ^  //  he   has  judged  amifs  in  ^/f  pno^ce 
 offuch  a  Guide,  -whom  he  thinks  to  be  infallible,   be 
 mufl  then  follow  his  Guide,  tho  in  all  the  wild  Deju- 
 (ioPS  that  are  pojfible,  for  he  wu[t  examine  no  more  ; 
 
 '  Chrii^.  DemonflT.  p.  i8i,  lOi.  t  Pag.  185. 
 
 ■'   s  :  •  ^^  ■    ■■  '     ■  hn 
 
(  »o8  ) 
 
 bis  Principle  is  to  go  on  blindfold  ;  he  hath  plucked 
 out  his  Eyes,  that  he  may  fee  the  better.  But  this 
 not  being  proper  to  be  told,  it  was  therefore 
 thought  convenient  to  fupprefs  it. 
 
 R^y?.  II  I  know  it  ovould  he  unreafonahle  to  think 
 there  Tvas  nothing  in  the  Nature  of  the  infinite  Beings 
 which  I  did  not  comprehend.  But  I  cant  fee  how  this 
 proves  thfit  fome  things y  which  appear  to  be  manifeftly 
 againft  Reajouy  are  in  the  infinite  Being  \  for  Example^ 
 that  Three    are  One  and  One  Three. 
 
 Vind.  I  confefs  I  cannot  fee,  no  mdte  I  am 
 fare  can  you,  or  any  one  elfe,  ho7u  there  being  fome 
 things  in  the  Nature  of  the  infinite  Being,  which  we 
 cznnot  comprehend,  jJwuld  prove  that  there  are  fome  things 
 in  this  infinite  Being,  that  are  manifefily  againfi  Rea^ 
 fan.  Nor  do  I  know  what  you  mean  by  talking 
 at  this  rate.  For  I  am  fully  convinced,  there  is 
 nothing  manifefily  againfi  Reafon  in  the  infinite  Beingy 
 ahd  that  our  Author  does  not  fay  there  is.  And 
 if  there  be  nothing  apparently  againfi  Reafon  in  the 
 Deity,  that  fome  things  in  it  are  to  us  incompre- 
 henfible,  will  never  prove  there  is.  This  you 
 niuit  inevitably  own. 
 
 R^fi.  I  give  you  an  Inftance  of  it  in  the  Tri- 
 nity, namely,  that  Three  are  One,    and  One  Three. 
 
 Vind,  This  I  grant  is  above  cur  Reafon,  as  eve- 
 ry thing  relating  to  a  Spirit  is.  We  know  nothing 
 of  an  immaterial  Being,  but  by  its  EfFeds  and 
 Operations,  and  what  wonder  then  if  we  know 
 not  how  Three  of  them  may  be  in  one  }  and 
 yet  it  may  be  neverthelefs  true  that  they  are  fo. 
 We  cannot  underftand  how  our  Souls  move  our 
 Bodies,  nor  how  they  will^  or  judge,  or  remem- 
 ber, or  rejoice,  or  grieve,  &c.  and  yet  it  is  not 
 the  iefs   certain  that  they  do  fo  :    Which  fhews 
 
 C.  IL  pag.  90.  -. 
 
 plainly 
 
(  ^^9  ) 
 
 plainly  that  they  have  a  Nature  and  Facul- 
 ties that  are  above  our  Comprehenficn^  but  not 
 that  they  are  againft  Reafon.  And  the  Cafe  is 
 much  the  fame  as  to  the  Incomprehenfibilityof  the 
 Divine  Nature,  which  is  owned  co  be  above  our 
 Reafon^,  but  not  being  the  proper  Object  of  ic, 
 cannot  be  faid  to  be  againft  it,  any  more  than 
 Geometrical  Demonftration  can  be  faid  to  be 
 againft  the  Reafon  of  an  ignorant^  illiterate  Ru- 
 ftick,  who  has  no  Notion  of  any  thing  relating 
 to  the  Mathematicks.  Such  an  one  cannot  com- 
 prehend the  Three  Angles  of  a  Triangle  to  be 
 equal  to  Two  right  ones,that  Parallelograms  having 
 the  fame  Bafe,  and  being  between  the  fame  Pa- 
 rallels are  equal,  or  any  other  the  like  Problem. 
 All  this  is  pure  Jargon  to  him,  and  he  knows  no 
 more  of  it,  than  a  deaf  Man  does  of  Mufick,  or  a 
 blind  Man  of  the  Nature  and  Difference  of  Co- 
 lours. Of  which  thefe  are  no  more  competent 
 Judges,  than  a  finite  Underftanding  is  of  what  is 
 infinite,  or  one  that  converfes  always  with  Mat- 
 ter and  Body,  of  what  is  immaterial  '^nd  incorpo- 
 real. Whence  it  appears  that  our  not  compre- 
 hending the  great  Myftery  of  the  Trinity  in  Uni- 
 ty, by  no  means  argues  any  Inconfiftency  or  Un-» 
 reafonablenefs  in  it,  but  merely  the  Weaknefs  and 
 Shallownefs  of  our  own  Capacities.  Three  in  One 
 cannot  be  in  material  Beings  ,•  but  that  the  Cafe 
 is  the  fame  in  relation  to  what  is  immaterial  and 
 fpiritual,  can  never  be  made  out.  And  to  fay 
 that  this  Dodrine,  tho'  plainly  revealed  by  Al- 
 mighty God,  is  yet  unreafonable,  or  in  your  own 
 Words,  *  that  it  appears  to  he  manifefflly  a^ai-jft  Rea^ 
 fon^  you  mufl:  allow  to  be  apparent  Blafphemy, 
 till  you  can  find  out  feme   gentler  Term  for  it. 
 
 *  C  R.  pag.  90, 
 
 And 
 
(  no  ) 
 
 And  here  if  I  fhotiid  turn  your  own  Artillery  ilpon 
 you  with  a  little  Variation,  and  tell  you^  a  Deift 
 may  laugh  in  his  Slee've^  to  hear  fuch  Reafons  gi'Ven 
 (againft,  rather  than)  for  our  M/Jieriei  ;  and  that 
 this  is  not  defending,  hut  exfojtng  Chriftianity,  and 
 every  true  ChYi^Vdn  fhould  look  "with  Horror  upon  thefe 
 Blafphemes  againfi  the  Holj  'Trinity,  I  cannot  ima- 
 gine what  you  would  be  able  to  fay  for  your 
 felf. 
 
 Reft,  "^  Hitherto  I  believed  your  Author  v)as  an  Ene- 
 my to  the  SocinianSj  and  that  he  had  an  Orthodox 
 Notion  of  the  Holy  Trinity  ;  I  find  new  I  have  been  mi- 
 ftaken,  and  according  as  he  exprejfes  his  Belief  of  it^ 
 there  is  no  Sandius,  Brenius,  Clendon,  &c.  in  the 
 World,  hut  iviU  readily  fuhfcrihe   to  it. 
 
 VindXou  have  a  very  aking  Tooth  at  thisAuthor, 
 as  if  you  had  a  mind  to  make  him  to  be  whatever 
 he  has  written  againft.  It  is  not  long  fince  you 
 reprefented  him,  t  ^s  a  Friend  to  Difloyalty,  and 
 a  Lover  of  War  and  Blood fhed.  Now  he  mud 
 needs  be  a  Difciple  of  Socinus.  And  next  poffibly 
 you  will  make  a  Papifi  of  him,  juft  as  you  pleafe. 
 But  at  prefent  as  to  Sodnianifm  let  me  tell  you, 
 when  you  have  written  half  fo  much,  and  to  fuch 
 purpofe,  againft  that  Herefy,  as  he  has  done,  it 
 will  be  time  enough  then  for  you  to  accufe,  or 
 me  to  vindicate  him  from  this  unjuft  Charge  ;  of 
 whicj^  I  dare  fay  you  do  not  in  your  Confcience 
 believe  him  guilty. 
 
 Reft,  He  (licks  at  nothing  to  do  all  the  Mifchief  he 
 can, 
 
 Vind.  He  is  extremely  obliged  to  you  for  fuch 
 a  Chara<aer  I  But  pray  how  do  you  make  it  out. 
 
 Reft.  He  has  heretofore  defended  Revelation  againft 
 the  Deifts,    Chriftiinity   againft  the  Jews,    and  the 
 
 Fag,  pr,  t  Pag*  i«.  _ 
 
 Trmity 
 
( Itl ) 
 
 Trinity  againp  the  Socinians  ^  no'iv  In  this  Book  he 
 gi'ues  up  Revelation^  Chriftianity^  the  Trinity,  all 
 that  he  may  diftrefs  Popery. 
 
 Vind.  Since  by  your   own  Confeffion,  he  has 
 done  fuch  excellent   Service  to  our  Religion,  a- 
 gainfl:  thefe  irreconcilable  Enemies  to  it,   as  he 
 has   againft  others  alfo ,    one   would  think  you 
 might  have  allowed  him  fair  Quarter,  if  at  laft 
 you  had  found  him  tripping.    This  not  only  Cha- 
 rity, but  Equity  would  advife.    But  now   if  he 
 is  not  guilty  as  you  fuppofe,  but  what  he  fays  is 
 capable  of  a   fair  Interpretation,  what  then  will 
 you  fay  fot  your  felf  ?  Yet  I  fee  not  but  his  fay- 
 ing may  be  underftood  in  a  found  and  inoffenfivo 
 Senfe,  whether  you  think  fo  or  not.    Verfonal  A^ 
 BlonSy  fays  he,  are  attributed   to  the    Divine    Three, 
 therefore  we  call  \m  Terfons,     What  can   this  mean 
 but  that  there  being  Three  HjpoJ^afesyOr  Subfiftences, 
 in  the  Divine  Effence,    whereto  proper  Perfonal 
 Adions  are  attributed  in  Scripture,  they  are  there- 
 fore called  Perfons  ?  This  is  fo  natural  a  Senfe  of 
 his  Words,  that  you  could  not  tell  how  to  frame 
 your  vain  Objedion  againft  it,  but  by  changing 
 the  Words  and  then  arguing  againft  them,  not  as 
 he  has  fpoken  them,  but  as  you  have  put  them  in- 
 to his  Mouth.    He  fays,  they  are  called  Perfons 
 becaufe  of  their  Perfonal  Adions  •  you,  that  you 
 might  feem  to  have  fome  Exception  to  him,  re- 
 prefent  him  as  faying,  they  are  Ferfons  only  becaufe 
 of    thefe  Perfonal    Adions    attributed  to   them. 
 Again    fay  you.    If  they  ^re   called  Perfons  only  ad 
 captum,  and  not  that  ove  Jhould  think  it  really  fo,  then 
 7ve  muft  not  think  there  are  any  real  Perfons  in  the  Tri^ 
 nity.    Now  here  a  little  Ingenuity  wou'd  have  di- 
 reded  you  to  read  over  his  Words  once  more,  be- 
 fore you  had  framed  your  Objedion,    and  feen 
 how  little  reafon  he  had  given  for  fuch  an  In- 
 
 terpre- 
 
(112) 
 
 terpretation,  having  exprefly  declared,  *  there  did 
 not  comefuch  a  thought  into  his  Head^  as  Three  Per- 
 fcns  of  Men,  Whence  you  might  have  fatisfied 
 your  felf,  when  he  fays  this  Name  is  ufed  adcaptum, 
 he  means  that  it  is  in  Condefcenfion  to  our  Capa- 
 cities and  becaufe  we  know  not  how  to  exprefs 
 our  felves  more  clearly^  that  the  Word  Ferfon  is 
 here  ufed  ;  not  that  the  Three  Hjpofiafes  fignified 
 by  that  Name  would  not  have  been  the  fame 
 they  are,  whether  called  by  that  Name  or  not. 
 Then  fay  you,  we  mufl  not  think  there  are  any  real 
 Terfom  in  the  Trinity,  whereas  he  denies  only  fuch 
 Terfons  as  thofe  of  Men  5  and  fuch  you  cannot 
 pretend  to  fay  they  are.  And  now  what  becomes 
 of  your  fhameful  Exclamations  about  execrable 
 Blafphemy,  a7id  flicking  at  nothing  to  do  you  Mif chief, 
 giving  up  all  that  he  may  difirefs  Fopery  ?  I  add  far- 
 ther, what  if  you  cannot  clear  your  felf  of  having 
 ventured  to  expofe  rhe  very  fundamental  Articles 
 of  Religion,  to  ferve  your  Caufe,  and  fo  the 
 Charge  recoils  upon  your  felf  ?  This  you  have 
 done  too  apparently,  by  fetting  your  late  Dodrine 
 of  Tranfubftantiation  upon  the  fame  Foot  with 
 the  Being  of  a  God  and  all  the  Articles  of  the 
 Creed,  as  if  they  had  no  better  Foundation  to 
 fupport  them,  than  that  has.  Than  which  you 
 codld  not  well  contrive  to  do  a  greater  Mifchief 
 to  Chriftianity,  this  being  as  much  as  in  you  hes, 
 to  fap  and  undermine  its  very  Foundation.  Your 
 next  SeAion  is  too  trifling  to  deferve  our  notice  ; 
 and  the  next  after  that  nor  much  better,  where 
 you  are  pleafed  to  charge  our  Author  with  not 
 being  of  St.  Jugtifilns  Religion.  ^  .;,.    , 
 
 Refi.    t  Tour    Authors   Lord   fropofes    a    Deiltical 
 ^ueflion,  which  is  a  little  puz^z^ling.     What  Authority, 
 
 *  C.  S.  pag.  48.  t  Cb  R^  pag»  95*  ^ 
 
 fay? 
 
(  "3  ) 
 fays   the  Deift,    have  you  to    believe   Scripture,     No 
 Authority y  fays  your  Author,  it  is  Evidence^  and  not 
 Authority^  upon  which  wy   Belief  of  the  Scriptures  is 
 founded. 
 
 XIII.  Vind.  Hence  you  triumphantly  infer  S>t.Au^ 
 gufiifj  and  him  to  be  of  different  Religions^  but  for 
 what  reafon  ?  St.  Augufiin,  I  grant,  profefles  he 
 *  would  not  believe  the  Go/pel,  hut  for  the  Authority  of 
 the  Church,  But  it  will  be  hard  to  tell  the  Diffe- 
 rence between  them.  Our  Author  believes  upon 
 Evidence  convincing  his  Reafon^  not  upon  any 
 other  fort  of  Authority.  Sr.  Auguftin  believes  up- 
 on the  Authority  of  the  Church,  that  is,  c(  the 
 Primitive,  t  ^o^  ^^  ^^^  prefent  Churcli,  and  not 
 as  ||a  Legillator,  but  as  a  Witnefs  tcdifying  the 
 Gofpel  to  be  the  fame  that  was  taught  by  our 
 Bleffed  Saviour  and  his  Apoflles  ^  which  in  my 
 judgment,  comes  to  the  fame  thing.  So  th;u  thelb 
 Two  may  very  well  agree  togc^er,  and  be  of 
 the  fame  Religion,  notwkhftanding  your  fmarc 
 Obfervation  to  the  contrary. 
 
 Refl,  He  fays  farther,  I  bdicve  the  Scriptures  and 
 the  Fatls  therein  related,  upon  the  jame,  and  much  firon^ 
 ger  Evidence^  than  I  have  for  believing  there  was  (uch 
 a  Man  as  Alexander,  or  Csefar,  &c,  or  fuch  a  Town 
 as  Rome,  or  Conftantinople,  &c. 
 
 "^  Evangelic  non  crederem,  nifi  me  Catholicoe  Ecclefice 
 commoveret  Authoritas.  Cant.  Ep.  Man,  Eimdam,  c.  $, 
 
 t  So  did  Gerron,  de  Vit.  Spirit,  led.  2.  &  Durandus  1.  5. 
 diftind.  24.  qu?eft.  i.  Tho,  JTaldevf  Dodrinal.  Antiq.  Fid. 
 1.  2.  c.  21.  ^oh.  Dried,  de  £ccl.  fcript.  &  dogm.  1.  4,  c.  4.  Du 
 Pin.  DifTert.  prelimin.  1.  2,  ch.i.  §,  8. 
 
 H  Ce  n'eft  pas  que  TEvangile  tire  en  foi  Ton  Author!  te  de 
 rEglife;  il  Ta  de  Dieii  meme,  qui  I'a  reveic  &  inlpiie. 
 Mais  on  n'eft  feur  de  cette  revelation,  que  par  Tautorite  de 
 i'Eglife,  qui  nous  apprend  que  c'eft  ce  meme  Evangiie  qui 
 a  Hk  ecrite  par  les  Apoues.  Du  Pm  ibid. 
 
 H  rir:d. 
 
C  if4) 
 
 Vind.  And  can  you  find  fault  with  this  ?  You 
 mud  be  in  a  very  peevifh  Humour  if  you  do. 
 
 Refi.  To  this  the  Dcift  ?nay  eafily  reply,  that  the 
 Scripture  canmt  be  believed  upon  the  fame  Evi- 
 dence, much  lefs  a  ftronger  ;  for  no  Man  In  his  Sen- 
 fes  ever  denied  there  was  fuch  a  Man  as  Alexander, 
 &c.  or  that  there  is  fuch  a  Town  as  Rome,  &c.  hut 
 thoufands  of  learned  Men  have  denied  Scripture  to  be 
 the  Word  of  God. 
 
 Vind^  I  thought  the  Inquiry  had  been,   whether 
 full  and  unexceptionable  Evidence  had  been  to  be 
 believed  ,•    but  it  feems,    according  to  you,    the 
 Ufage  the  Scripture   has  met  with  from  perverfe 
 and  obflinate  Men,    is   the   true  Standard  of  its 
 Credibility.     Let  it   be  ever  fo  undeniable  in  it 
 felf,  if  it  has  had  the  ill   Fate  to  be  denied,   little 
 regard  is  thenceforward  to  be  had  to  it.     This  is 
 a  way  of  arguing  fomewhat  peculiar  to  your  felf  ; 
 and  I  will  not  contend  with  you  about  it,    but 
 leave  it  to  the  Reader,  to  judge  of  it.    Only  this 
 I  would  offer  to  his  Confideration,  that  if  the  Op- 
 pofition  a  Dod:rine  meets  with,  whether  juftly  or 
 unjuftly,  invalidates  the   Evidence   alledged  in  its 
 Defence,  I  am  afraid  the  Cafe  of  your  Church  and 
 its  Dcdirines  is  very  bad,  they  having   met  with 
 much  greater  Oppolition,  than  the  Holy  Scripture 
 has  done.    So  that  by  this  new  invented  Argu- 
 ment, all  that  you  have  been  fo   long  building  is 
 thrown  down  at  one  Stroke.     I  would  alfo  defire 
 to  be  inftruded,  who  thoih  thoufands  of  learned  Men 
 are,  who  have  had  the  Hardinefs  to  deny  the  Scri- 
 pture to  be  the  Word  of  God,     If  you  mean  the  Mani- 
 cheeSy  or  fuch  other  ancient  Hereticks,  or  our  mo- 
 dern ^i^akcrs,  pray  make  the  beft  you  can  of  their 
 Denial.     If  you  know  of  any  other  Pretenders  to 
 Chriftianity  that  have  done  it,  be  fo  kind,    as  to 
 let  others  know  them  too  in  your  next  Letter. 
 
 Refi.l 
 
(115) 
 
 Ref,  I  believe  it^  fays  your  Author  y  from  the  Na- 
 ture of  the  Evidence,  which  makes  it  impoffible 
 to  concert  fuch  a  Lye ;  and  to  carry  it  on  without 
 being  dete(5ted.  And  yet  your  whole  Reformation  is 
 grounded  upon  the  Vojjlbility  of  concerting  fuch  a  Lye, 
 
 Find.  How  do  you  make  that  out  i  The  Argu- 
 ment is  very  found ;  but  your  Charge  upon  the 
 Reformation  needs  good  Proof. 
 
 Reji;  Dont  you  declare  that  the  Church  of  Rome 
 concerted  the  Lye  of  Tranjubjtantiationy  and  carried  it 
 on  v^ithout  being  deteEled  ?  Sure  ycu  cannot  deny  this. 
 
 Vind,  I  both  can,  and  do  deny  it.  In  the  firft 
 place  I  think  this  Inftance  not  to  be  to  the  pur- 
 pofe,  becaufe  there  is  a  great  difference  betwixt 
 miftaking  the  Senfe  of  a  Text  of  Scripture^  and 
 propagating  that  Miftake,  which  a  Man  may  in 
 many  cafes  do  honeftly,  and  others  may  be  unde- 
 iignedly  drawn  into  it  \  there  is  a  great  difference, 
 I  fay,  between  the  venting  and  propagating  fuch 
 a  Miftake,  and  attefling  to  the  truth  of  a  Matter 
 of  Fad,  which  they  that  atteft  it  know  not  to 
 have  been  done,  or  a  Writing  which  the  Attefters 
 know  to  be  a  Forgery.  Honeft  and  well-meaning 
 Men  may  pofEbly  be  concerned  in  the  one,  but 
 none  but  Knaves  and  Impoftors  can  engage  in 
 the  other.  Upon  which  account  the  former  may 
 oftentimes  prevail  where  the  latter  cannot.  In 
 the  next  place,  I  fay,  the  erroneous  Dod:rinc  of 
 Tranfubftantiation,  was  fo  far  from  being  con^ 
 certed,  and  carried  on  without  Detection,  that 
 it  met  with  great  Gppofition  from  time  to  time. 
 For  not  only  the  Greek  Church  and  feveral  others 
 in  the  Eaftern  Part  of  the  World,  were  irrecon- 
 cilable Enemies  to  it,  as  Mr.  Claude  has  proved  at 
 
 ^  Reponfe   a  Monfieur  Arnaud   de   la  perpetuity  de  1» 
 
 H  z  large,^ 
 
(II5) 
 
 large^but  nearer  home,ic  was  oppofed  by  ^ISertram^ 
 t  RabatiusM^urui,  \\  Berengarius/dnd  .\  others.  It  was 
 deteded  and  oppofed,  and  tho*  carried  on  with  a 
 high  Hand,  never  had  that  univerfal  Teflimony 
 given  to  it,  that  was  to  the  Holy  Scriptures.  But 
 you  do  not  care  what  Hurt  you  do  to  them,  fo 
 you  can  but  think  it  fubfervient  to  your  Defign 
 of  fupporting  the  Dodrines  of  your  Party,  how 
 erroneous  foever. 
 
 XIV.  Refi.  I  have  a  great  many  Exceptions  to 
 make  concerning  the  Canon  of  Scripture. 
 Vifjd,  And  I  will  anfwer  them  very  briefly. 
 Rej}.  I.  JVhat  Churches  were  the  Gofpels,  the 
 Acls,  Hebrews,  &c.  fent  to,  and  what  Church  he  ft 
 carefully  the  Originals^  and  fent  Copies  of  them  to  other 
 Churches.  The  Gofpels  and  Ads  not  being  defign- 
 '  ed  for  any  particular  Church,  but  for  the  Benefit 
 of  the  Church  in  general,  it  is  moft  likely,  that 
 where- ever  the  Originals  were,  Authentick  and 
 well  attetted  Copies  were  difperfed  over  all  Places 
 where  Chriftianity  had  obtained  ;  which  were  a 
 juft  Foundation  for  there  being  received  into  the 
 Canon  of  Scripture.  The  Epiftle  to  the  Hehews, 
 if  you  will  condefcend  to  believe  *  St.  Chryfol^onje 
 and  Theodoret  t  was  written  to  the  Jews  elpecial- 
 ly  that  dwelt  in  Judaa  and  Palefiiney  tho*  not  to 
 thefe  only,   but  to  the   difperfed  Jewj  alfo  that 
 
 *  De  Corpore  &  Sanguine  Domini.  Vide  etianj  Prohibit, 
 in  indice  Expurg.  Madrit  1667.  p.  98. 
 
 t  Epift.  ad  Heribald.  c.  5^. 
 
 y  Apud  Lanfranc.  de  Sacrain.  Eucharift. 
 
 .\  LilleV  Saxon  M'jJiuviaits,  Bipop  Colin'i  H'ljl,  ofTratifui' 
 Jlantintioiif  c.  7. 
 
 9ia/^vn,  Praefat.  in  Epiit  ad  Hebr. 
 t  Vid.  Oecumen.  Arg.  Ep.  ad  Hebr. 
 
 were 
 
C"7) 
 were  Believers.    And   fo  it  was  like  to  be  fuffi- 
 ciencly  known  before  the  Canon  came  to  be  let- 
 
 '^%.  II.  men  .n  Eplfih  ..as  fent  ,o  Corinth    j^ 
 ry  Member  of  that  Church  did  not  knew  the  Jp'>Jf!» 
 
 kd.  Nor  was  it  neceffary  that  every  one  fliould 
 When  a  Bull,  an  Indulgence    a  Pardon    or  any 
 thing  of  that  nature  comes  hither  from  Rome,  u  is 
 not  held  neceffary  that  you  in  particular    nor  ma- 
 ny others  fliould  know  the  Hand  "  -^c™"  "•  /" 
 Ido  not  think  you  reckon  your  felf  obaged  to 
 flight   and   reiea   it  upon  that   account.    So  at 
 cSnth  it  was  fufficient,    that  the  Fcp^^  Jf  ff 
 there  were  fully  convinced  the  Epiftles  .hey  re- 
 ceived were  the  Genuine  Writings  of  the  Apo- 
 ftle  whofe  Name  they  bare,  and  that  from  thence 
 he  Church  in  all  ether  Parts  were  fully  afiured 
 it   was  fo.     For  if  *  In  the   mouth  of  two  or  three 
 'mtnefes  every    Word  M  he  efidlfed  j    hoW  much 
 Ire  in  theVouth  of  a  whole  Church  at  once  ?. 
 Efoeciallv  when  we  know  not  at  this  di  It  a  ice, 
 wha?  other  Evidence  the  Apoftle  himfelf  might 
 have  given  of  it  in  the  feveral  places,  where  he 
 hadgfne  Preaching  the   Gofpel  ?  But  you  want 
 us  now   to  tell  all    the   grounds  the  Pn^mve 
 Church  had  for  the  reception  of  ^hjs  or  any  oth  r 
 part  of  Scripture.     A  very  wife  and  reaionable 
 
 ^  rThI.  Since  this  Method  was  fo  fure,    and 
 
 the  Originals  were  extant,  why  was  the  C.«.«  not 
 
 fettled  in  the  firji  Age  ^  .  ,  .    r^..    -^ 
 
 Vind.  You  would  not  have  it  fettled  before  it 
 
 was  all  written  ;  which  was  not  "U. v^[y  "f:  *^ 
 end  of  the  firft  Century.    So  that  all  its  Parrs  could 
 
(ii8) 
 
 not  be  then  generally  known.  It  is  fufficieftt  they 
 were  afrerwards  all  received,  tho'  not  all  immedi* 
 stely^  there  having  been  fome  Difpute  about  the 
 Epiitles  of  St.  James  and  Jude^  the  fecond  of  St. 
 Tetevy  the  Second  and  Third  of  St.  Johjiy  that  to 
 the  Hthrewsy  and  the  Revelation,  That  there  was 
 fo,  was  J.  Toland\  Objection  before  you.  And 
 one  of  his  Anfwerers  returns  this  Anfwer  to  it, 
 which  you  may  take  alfo  to  your  felf.  *  '^  The 
 *'  leaft  we  can  make  of  this  is,  that  the  Majority 
 '^  of  Chrifiians  rejetfted  thofe  Writings,  and  that 
 '^  too  a  long  time.  But  Eufehiusj  from  whom  our 
 ^'  Author  had  his  Intelligence,  (ays  otherwife,  he 
 "faith,  thofe  pieces  are  of  the  number  ^  ^Vt/as- 
 
 ^^  yofj^(dVj  but  withal  yiaelfxav  toT;  'TtoKKoi^^  i.  e.  Gain- 
 ^^  [aid  indeed  by  we  know  not  whom  ,•  but  received 
 ^"^  by  the  Generality,  Eufeb.  H.  E.  1.  3.  c.  27.  It  fcems 
 ''  however  they  were  rejeded  by  fome,  and  that 
 *^  alfo  a  long  time,    I  anfwer,  they  were  all  receiv- 
 *^  ed  as  foon  as  the  Churches  had  full   Commu- 
 '^  nicaticn  with  one  another,  by  the  Convention 
 ^  of  Councils  ,•  which    for  fmall  Books  containing 
 ^^.noth'wg  that  is  Jingulary  was  foon  enough.    And 
 your  own  Mr.  Dh  Pin  f  has  confidered  this  Obje- 
 aion  fomewhat  more  largely  •    and    tells   us  the 
 fum  of  his  Remarks  isy  that  it  was  hut  a  fmall  num- 
 ber of  the  Books  of  the  New  Tefiament,  whofe   Autho- 
 rity  hr.d  been  called  in    qitefiion,    that  there    were  hut 
 fiw^  Churches  that   doubted  of  them,    and   that   their 
 Doubt  tafiednot  long.     Which  is  I  think  a  'full  An- 
 fwer to  this  Objedion.     But  if  any  defire'  farther 
 fatisfadicn    concerning   it,  he  may  fee  this  Point 
 of  the  Cancn   of  the  New  Teftament  throughly 
 difcuffed  in  the  forementioned  Defence  of  the  Canon 
 
 *  Hiftorical  Account   and  Defence  of  the   Canon  of  the 
 i^ew  Teftament.  p.  82. 
 
 t  DifTert,  Prelim  i.  2.  c,  i,  §,  % 
 
(  119  ) 
 
 of  the  New  Teftament  in  anfwer  to  Amyntor,  this 
 Preliminary  Dijcourfe  of  Mr.  Dtt  Fin  called  in  the 
 Englifli  Tranllation  his  Comfkat  Hiftory  of  the  Ca- 
 non and  Writers  of  the  Old  and  New  Tefiament  ;  and 
 in  another  molt  compleat  Vindication  of  the  New 
 Teftament,  entituled^  The  Ca7wn  of  the  Neop  Tefta- 
 ment  'vindicated^  in  an[wer  to  the  OhjaUions  of  J.  T. 
 in  his  Amyntor  ;  and  written  by  the  late  admira- 
 bly Learned  Mr,  John  Richardfcn  tcrmeriy  a  Fellow 
 of  Emmanuel  Col ledge  in  Cambridge.  Here  he  may 
 find  this  Point  fully  argued  without  the  help  of 
 your  Principles  ;  yet  to  the  clear  Convidion  of  To^ 
 land,  and  the  Free-thinkers^  and  your  felf  together 
 with  them.  Whereto  give  me  leave  to  add  that 
 Tertullian  ^  teftifies  the  unqueftionable^  I  may  fay 
 the  t  Original  Epiftles  of  the  Apoftles,  ipf^e  au^ 
 thentic^e  littera  eoruw,  were  read  in  their  Churches 
 in  his  time.  And  fo  they  could  have  no  pretence 
 for  doubting  of  their  being  what  they  were  faid 
 to  be.  And  of  tHe  Gofpels  Jrenam  faith,  they 
 were  delivered  us  \\to  the  intent  they  wight  he  the 
 Ground  and  ViUar  of  our  Faith.  Such  was  the  re- 
 gard paid  to  the  facred  Writings  in  thofe  early 
 times.  And  that  they  meet  with  a  different  treat- 
 ment^ from  thcfe  of  your  Communion  now,  is  a 
 Blot  you  will  never  be  able  to  wipe  off. 
 
 Reft.  IV.  As  the  moft  fart  of  the  Difputes  with  the 
 Ant  tent  Hereticks,  was  about  the  fpurioufnefs  and  ge- 
 nuinenefs  of  the    Scriptures  j  if  the  Originals  had  been 
 
 ■=^  De  Praefcript.  hxret.  c.  ^6. 
 
 t  -Authentic as.,  inquit  Quinrinus,  litcras  Apoftolorum  vo- 
 cat.  Apoftolorum  manu  Scriptas,  aut  Sublcriptas,  ut  ab 
 Ulpiano  dicuiuur  auibeuticdLtabnU^  authcntk.z  rniioves.,  anthen- 
 iiciim  Tefiamentiim  -J  quod  diltinguitur  abexemplo  teftamenii, 
 1.  4.  F.  Fa.  ercifc.  lib.  ulr.  F.  de  Teftament.  Vul^ui  appeliat 
 priginalia,  Sec,  PameL  in  loc. 
 
 fl  Adv.  hsjef.  1.  5.  c.  i. 
 
 H  4  exta?it  f 
 
(    I20  ) 
 
 extant y  the  producing  of  *em  7V0uld  have  ended  the  DiJ- 
 fute^  without  any  more  ado, 
 
 Vind.  Will  you  undertake  for  this  ?  Are  you  fo 
 fond  ofthe  Antient  Hereticks,  and  Antifcripturifts_, 
 as  that  yoQ  will  take  upon  you  to  be  their  Com- 
 purgator ?  Or  dare  you  anfwer  for  them,  that 
 they  all  knew  the  Hands  of  the  Evangelifts  and 
 Apod'es  fo  perfedly ,  as  that  a  iight  hereof  would 
 have  prefently  filenced  them  ?  1  cannot  poffibly 
 think  you  believe  this.  And  therefore  I  fhall  not 
 take  pains  to  confute  it.But  2i%Jbraham  faid  in  ano- 
 ther cafe,  concerning  the  rich  Man's  Five  Bre- 
 thren whom  he  had  left  behind  him  upon  Earth, 
 *  If  they  hear  not  Mofes  and  the  Prophets^  neither  will 
 they  be  ferfwaded,  though  one  rofe  from  the  Dead*  fo 
 fiiall  I  fay  of  thefe  Difputers.  If  they  would  not 
 be  convinced  by  fuch  Evidence  as  had  fatisfyed 
 the  Univerlality  of  truer  and  better  Chriftians, 
 neither  would  they  have  own.ed  their  Error,  tho' 
 even  the  Originals  of  the  Scripture  had  been  laid 
 before  them.  And  for  any  thing  you  know  to  the 
 contrary  this  Trial  might  have  been  actually  made 
 cf  a  great  part  at  leait  of  them,  tho'  without  your 
 fuppofed  fnccefs. 
 
 Rtfi.  V.  St.  Ignatius  In  Ep,  ad  Phiiad.  feems  to  be 
 of  a  contrary  Opinion  to  yours  ^  as  alfo  was  Mr. 
 Dvdjuelly  and  perhaps  Eufehim  too. 
 
 Find,  As  to  Sr.  Ignatius y  you  niuft  change  his 
 Word  a.oy^cuQti  into  a^x^on,  and  without  the  Autho- 
 rity of  any  MS.  to  warrant  it,  before  you  can 
 make  it  bend  at  all  to  your  purpole.  Nor  will 
 this  do  neither,  for  fiipponng  fuch  an  alteratioa 
 made,  I  cannot  imagine  how  this  will  fnew  that 
 truly  Primitive  Bijhop  and  Martyr,  to  be  in  any 
 wife  of  a  contrary    Opi?uon  to  ours.     And  you  have 
 
(    121    ) 
 
 not  been  pleafed  to  tell  us,  how  we  might  find  it 
 out.    Mr.  Dodwell  was  a  Man  of  great  Learning 
 and   Piety  j  but  aliquand'o  honus  dormitat   Hwerus  ; 
 You  know  we  did  not  believe  him  Infallible.  And 
 though  the  fevere  Perfecutions  the  Chriltians  were 
 expofed  to  might  poffibly  occafion  the  original 
 Scriptures  to  be  more  concealed,  than  othej  wife 
 they  would  have  been,  yet  it  muft  be  owned  the 
 Copies  of  them  were  difperfed  amongft  the  Chri- 
 ftians,  as  appears  from  the  frequent   Exprcnions 
 taken  from  them  by  the  Writers  cf  thofe  times, 
 tho'   perhaps  without  naming   the  Auchcrs  from 
 whom  they   had  them  ;  and  were  moft  of  rhcm 
 owned  as  the  true  and  genuine  Works  of  the  Evaa- 
 gelifts  and  Apoftles,  whcfe  Name  they  now  have; 
 and   confequentiy  as  Canonical   and   undoubted 
 Scripture ;  it  being  morally  imfojjibk^  as  Mr.  Richard- 
 fon  well  argues,    *  to  Juppofe,  that   Pieces  -wrote^  or 
 authorifed  by  the  Apoftles,  jljould  not  he  eft  tented  Cano- 
 nical or  Rules  of  Faith  hy  all  Chriftians^  to  'whom 
 they  VHre  communicatedy  fince  the  knowledge  which  they 
 had  of    the  Do^lrine  of  Faith  ,    was  entirely  derived 
 from  them   and  their  InftruBions*     EufehiuSy    as    you 
 fay,   complains    of  the  Artemonifts,    for  corrupting 
 the  Scriptures  then   received,  but  you  add,  he  has  not 
 one  word  of  the  firft  Originals  of  the  Apoftles,  nor 
 fays    the  Hcreticks  were  brought  to  this  Teft.     Yet  it 
 is  certain    he  fays,  they  adulterated  the  pUiin  and  fin- 
 cere  Faith  of  the  facred  Writings.     Which  plainly  im- 
 plies that  they  had  thofe  Holy  Writings,  fuch   as 
 were  known  to  be  fo,  and  perhaps  the  Originals 
 themfelves,  if  they  defired  to  fee  them.    So  that 
 thefe  three  Authorities  all  leave  you,  juft  where 
 you  was  before. 
 
 *  Can.  of  N.T.  vindi';ated  p.  870 
 
C    '22    ) 
 
 Reft,  Suppofe  the  Originals  were  then  extant^  wight 
 not  Ckrifiians  h/ive  conffired,  to  fay  they  were  divinely 
 infpired. 
 
 Find,  To  (hQW  your  great  Zeal  for  Chriftiariity, 
 you  are  ftill  arguing  for  the  Deifts  •  and  *  if  your 
 Religion  teach  you  this,  it  muft  needs  be  a  wicked 
 one  ;  for  otherwife  it  would  never  put  you  upon 
 ftudying  to  explode  Divine  Revelation,  and  re- 
 prefent  it  all  as  a  trick  and  impofture.  But  that 
 the  Scriptures  were  written  by  Divine  Infpiration 
 has  been  fo  often  proved,  againft -the  Antifcrip- 
 turiils,  that  I  fliall  not  now  enter  upon  a  farther 
 Proof  of  it,  here  in  the  end  of  this  Dialogue, 
 but  leave  the  Reader  to  confult  foHie  of  the  many 
 Authors  who  have  written  upon  this  Subject,  and 
 ;^mongft  others  the  two  forementioned  Anfwerers 
 to  Jmyntor,  who  have  fo  worthily  taken  pains  to 
 clear  this  Point.  Efpecially  fince  this  is  no  part 
 of  the  Controverfy  I  defign'd  to  engage  in,  name- 
 ly of  the  matters  in  Difpute  betwixt  the  Church jr^f 
 E^land  and  that  of  Rome, 
 
 X V.^  Reji.  *  Remember  Sir  J  have  anfwered  yotfr 
 Authors  QhjeBions ,  againft  the  Infallibility  of  the 
 Church, 
 
 Find.  The  Infallibility  of  your  Church  is  a  Tro- 
 jan  Horfe,  that  has  a  whole  Army  of  Delufions  in 
 it,  whereby  it  prepares  it's  Votaries  to  fwallow 
 all  fort  of  Corruptions  without  Chewing  ^  as  Ex- 
 perience fadly  teftifies.  But  pray  Sir  remember 
 .on  the  other  hand,  that  I  have  inquired  into  your 
 
 *  When  the  Romifh  Orders  do  thus  Argue  p-o  and  con^ 
 there  is  appointed  one  of  the  Learned  of  thofe  Convents  to 
 take  Nores  and  to  judge  .-  And  as  he  finds  their  Fancies, 
 whether  tor  Pyefl^ytery,  Independency,  Mihapifm,  Jtheifm,  fo 
 accordingly  they  be  to  Ad,  an.i  to  exercUe  their  Wits.  BSop 
 J^ramhal /oPj-iw/j/^  Ufaer.  Let,  295.        '         ' 
 
 tC.  R.p.97. 
 
 bold 
 
(  123  ) 
 bold  Pretences  to  it,  and  fhewn  them  to  be  all 
 Groundlefs  and  Precarious,  and  what  you  can 
 never  Maintain  ;  that  you  have  no  Foundation  for 
 them  in  Scripture,  that  ycur  Reafons  for  them  are 
 infufficient,  and  that  your  Errors  and  Corruptions 
 are  an  irrefragable  Confutation  of  them.  1  have 
 noted  alfo  that  you  are  far  from  being  infallibly 
 agreed  amongft  your  felves,  M^here  this  pretended 
 Infallibility  is  feated,  whetker  in  the  Church  Dif- 
 fufive,  or  Reprefentative,  and  if  in  the  latter, 
 whether  in  the  Pope  alone,  the  Pope  and  his  Car- 
 dinals, a  Council  alone,  or  a  Council  only  when 
 confirmed  by  the  Pope.  Nor  was  it  known  to 
 Primitive  Antiquity^  any  more  than  it  is  to  us. 
 And  moreover  had  you  really  any  fuch  mighty 
 Privilege,  which  from  the  foregoing  Confidera- 
 rions  it  is  certain  you  have  not,  it  would  yet  be  of 
 no  advantage  to  far  the  greateft  part  of  your 
 Church,  Unlefs  their  Priefts  who  are  to  inftrud 
 them,  were  each  of  them  Infallible,  which,  after  all 
 your  Boafts  in  this  kind,  you  cannot  pretend.  So 
 that  in  my  Opinion  you  had  much  better  have  let 
 alone  this  Brag,  of  having  proved  your  Infallibili- 
 ty, When  I  have  fhewn  fo  plainly,  that  you  nei- 
 ther have,  nor  can  prove  it.  But  big  Words  ma- 
 ny times  do  Bufinefs ;  and  you  are  refolved  to  tiy 
 what  ufe  you  can  make  of  them.  This  alone  you, 
 fay  is  a  comfleat  Answer  to  our  Authors  whole  Btoky 
 being  no  lefs  than  Demonftraticn.  But  all  I  can 
 find  n' Demon firates,  is  only  that  you  are  willing  to 
 beg  the  Queftion,  and  then  try  what  Superftru- 
 d:ures  you  can  build  upon  it.  But  pray  Sir  re- 
 member the  Danger  of  building  upon  a  fandy 
 foundation,  lead  your  Building  fall  and  bury  you 
 in  ic's  Ruins.  Infallibility  is  too  high  a  Claim  to 
 be  granted  you  without  good  Proof  ^  for  want  of 
 Vvhich,  your  falfly  pretended  Infallible  Church's 
 Condemnation  of  our  Author's  Book,  will  do  it 
 
 no 
 
C    ^24   ) 
 
 no  manner  of  harm.  Yet  upon  this  falfc  Pretence 
 you  feem  to  value  your  felf,  as  if  all  Opponents, 
 though  with  ever  io  much  Reafon  on  their  fide, 
 muft  prefently  fall  before  you.  It  is  but  getting 
 your  pretended  Infallible  Church,  to  pafs  her  Cen- 
 fure  upon  them^  which  flie  is  ready  to  do  upon  all 
 Occafions,  and  the  Bufinefs  is  done.  This  were 
 *an  eafy  Conqueft,  if  there  were  any  thing  in  it  ^ 
 but  as  the  Cafe  now  flands  I  am  apt  to  think^  you 
 will  meet  with  few  of  your  Adverfaries  fo  weak, 
 as  to  be  affrighted  with  fuch  a  Brutum  fulmeny  fuch 
 a  harmlefs  Crack  as  this  is. 
 
 XVI.  To  conclude  I  am  now  pretty  well  tired 
 with  this  long  Converfation  ;  and  (hall  not  ftand  to 
 take  notice  of  your  witty  Flourilh,  upon  our  fetty 
 ScrHlers  and  their  ObjeBions.  But  I  muft  not  wholly 
 pafs  by  your  Complaint  of  not  being  permitted  to 
 Print  on  your  fide  ;  whereas  you  adually  do  it, 
 and  this  Letter  now  before  me  is  full  Proof  againfl 
 you,  together  with  feveral  other  Bocks  I  could 
 nam'e,  that  you  can  Print  upon  Occafion.  Only 
 becaufe  you  do  it  by  Connivance,  and  not  with 
 publick  Licenfe,  this  ferves  for  a  Pretence  for  not 
 having  anfwered  fuch  Books  as  none  of  you  could 
 anfwer  when  you  had  the  greateft  freedom  of  doing 
 it.as  I  have  already  told  you.  For  my  own  part,  I 
 heartily  wifli  our  Superiors  would  think  fit  to  let 
 you  loofe  to  write  as  you  pleafe,having  learnt  from 
 the  Experience  we  had  formerly  of  your  perfor- 
 mances in  this  kind  that  you  would  do  your  own 
 Bufinefs  moft  effeaually.  And  if  you  cannot 
 make  good  your  Pretences  by  Writing,  upon  Stu- 
 dy and  Deliberation,  I  take  it  for  granted  you 
 cannot  hope  to  do  it  better  by  a  verbal  Confe- 
 rence, which  you  feem  to  offer  at,  but  I  am  con- 
 fident' you  would  find  out  fome  pretence  to  de- 
 cline it,  were  your  Challenge  accepted.  You 
 may    and  I  do  not  doubt  but  you  have  a  very  j?,ood 
 
 ^^  Opinion 
 
 I 
 
C  125  ) 
 Opinion, of  your  own  Ability  ;  but  pray  Sir  re- 
 i  member,  when  there  was  a  folemn  Debate  of  this 
 i  Nature,   before  fome  of  the  greateft  Perfons  of 
 I  the  Kingdom,  who  they  were  that  got  the  Vidory 
 I  to  fuch  a  Degree,  that  they  were  ordered  not  to 
 give  an  Account  of  what  had  pafled.    I  would  not 
 go  about  to  leffen  your  Skill  in  Controverfy,  or 
 in  any  wife  to  difparage  you,  but  I  hope  I  may 
 fay  without  Offence,  that  you  are  hardly  better- 
 qualified  for  fuch  an  Engagement,  than  thofe  who 
 were  chofen  for  that  folemn  Debate^  which  yet  fuc- 
 ceeded  fo  ill  on  your  fide.  The  fault  was  not  in  the 
 Advocates,  but  in  the  Caufe  they  had   underta- 
 ken to  maintain  ;  and  fince  that  flill  remains,  how 
 ingenious  foever  you  may  be,  it  would  be  no  ill 
 Advice  to  you,  to  confider  before-  hand,  and  take 
 warning  by  them.     Thus  Sir  I  releafe  you  at  pre- 
 fent,  begging  Pardon  for  the  trouble  I  have  hi- 
 therto given  you  j  and  not  designing  to  interrupt 
 your  Studies  any  farther,  till  you  Jhall  think  fit  to 
 give  occafion  for  it  by  a  fecond  Letter. 
 
 Tour  Humhk  Servant 
 
 Feb.  27. 
 
 PhiJalethes- 
 
 ERRATA. 
 
 p 
 
 Age  ;  /.  10  r.  any  Harm.  p.  9  /.  ^2,  for  the  r.that 
 f.  29  /.  16  n  and  Socrates,  p.  89  /.  13.  d.  Fill. 
 
THE 
 
 CONTENTS. 
 
 I'NtrGduElion  pag.  3 
 
 I.  Vo  Da7jger  of  Salvation  from  any  thing 
 in  the  Church  ^/England.  pag.  4 
 
 II.  Rome  not  the  Mother  Church  pag.  5 
 
 III.  The  Roman  Prete7ices  to  an  iinivsrfal  Su- 
 premacy, pag.  6 
 
 No  Promife  of  this  in  Scripture  ibid. 
 
 Nor  does  it  belong  to  the  Churchy  hy  Virtue  of 
 
 the  Pope*s  Succejfion  to  St.  Peter  pag.  7 
 
 Scriptures  filence  an  Argument  againjl  it  pag.  9 
 What  Supremacy  the  Popes  claim  pag.  10 
 
 Thou  art  Peter,  &c.  no  Proof  of  it  pag.  12 
 Nor  was  fo  under  flood  by  the  Fathers  pag.  1 3 
 In  what  Senfe  the  Church  may  be  faid  to  be 
 
 built  upon  St.  Peter  pag.'  1 9 
 
 A  Recapitulation  of  the  foregoing  Pages  pag.  20 
 Of  our  Savioitr's  Command  to  feed  his  Sheep 
 
 and  Lambs  p3g.  21 
 
 St.Vtitxfent  by  the  Apojlles  to  Samaria  p.  24 
 St.  Paul  withjtood  him  to  the  Face.  pag.  25 
 A  Miftake  about  Jethro  pag.  27 
 
 O/JoabV  withjlandtng  David  ibid. 
 
 And 
 
The.  CONTENTS.    ^ 
 And  St.  ]ohi\  Baptift  withjland'mg  Herod  p.- 28 
 What  Proof  that  the  Heathens  were  convinced 
 of  the  Chrtfiiafis  believwg  St.  Peter'o  Supre- 
 macy  ibid. 
 
 The  tare  of  all  the  Churches  was  upon    St. 
 Paul  pag.  30 
 
 Sovie  Fafjages  out  of  the  ABs  of  the  Apdflles^ 
 confidered  pag.  5  5 
 
 The  Council  at  Jerufalem  bears  no  Tejlwwnyto 
 St.  Peter V  Supremacy  pag.  55 
 
 St.  Peter'j  fuppofed  Supremacy^  no  Proof  that 
 the  Pope  is  Supreme,  pag.  41 
 
 Be  fides  we '  have  good  Evidence  againfi  this 
 Pretence  pag.  4^ 
 
 The  Tejiimonies  ^/Profper  and  Leo  confidered 
 
 pag.  50 
 
 IV.  Of  the  Unity  of  the  Church  pag.  54 
 Whether  the  Council  of  Trent  has  Taught  new 
 
 Articles  of  Faith  P2g.  5Q 
 
 Whether  the  Sacraments  are  a   Part   of  our 
 
 Faith  pag.  61 
 
 Of  our  SeEls  and  Divijions  ibid. 
 
 V.  Of  the  Greek  Church  pag.  6:5 
 Of  the  Original  andProgrefsofthe  Komid:  Inno- 
 vations pag.  64. 
 
 Whether  the  Greeks  owned  the  Roman  Supre- 
 
 ^f^^cy  <?  pag.  65 
 
 Of  Appeals  to  Rome  pag.  70 
 
 VI.  Their  pretended  Infallibility  pag.  76 
 
 Whether  the  Jewifli  Church  erred  in  their  Dv^ 
 
 Brine  ibid. 
 
 By  the  Church  of  Rome  meant  all  in  Commu^ 
 
 nion  with  the  Roman  Diocefe  pag.  78 
 
 God^s 
 
The  CONTENTS. 
 
 God^s  fromifes  never  f ally  where  the  Condition 
 
 imply ed  is  obferved  pag.  79 
 
 The  Church  <9/Rome  not  InfalM^         pag,  8 1 
 
 'Nor  would  it's  Infallibility  be  of  fuch  tmiverfal 
 
 ^  Influence  as  they  pretended  P^ig-  85 
 
 VII.  The  Miracles  of  the  Church  ^/Rome  p.  88 
 
 VIII.  Of  their  Relique?  pag.  90 
 The  Refleftions  on  the  Devotions  of  the  Church 
 
 o{  Rome  pag.  92 
 
 IX.  The'RomlOi  Legends  P^g.  93 
 
 X.  Our  Authors  Charge  of  the  Romanifts  Ar^ 
 guing  in  a  Circle  pag.  94 
 
 Of  Implicit  faith  P2g.  95 
 
 Of  the  necejfity  of  a7i  hifallible  Guide  .  ibid. 
 The  life  of  Keafonin  Matters  of  Religion  p.  (^6 
 
 XI.  Whether  the  Jews  underflood the  Prophecies 
 of  the  Meffmh  ^  pag.  102 
 
 XII.  Of  Private  Judgmetit  pag.  104 
 LffeBs  afcribed  to  it  pag.  107 
 Mr,  L.  no  favourer  of  the  Socinians  pag.  1 10 
 %X\X^The,  foundation  of  our   Belief  of  the 
 
 Scripture  pag.  1 1 2 
 
 XIV.  Of  the  Canon  of  Scripture  pag.  116 
 
 XV.  Obje&ions  againji  the  Romijb  Infallibility 
 
 pag.  122 
 
 XVI.  the  Conclttfwn  pag.  124 
 
^'^//t^  ^^^  /^ 
 
 ^!a5:a»i0^^v^.^5;^%^^5>^"^'^^ 
 
 e);^'c)QtSQ'^^Q'6^i 
 
 THE 
 
 C  A   S   E 
 
 REST  At  ET>.  &G. 
 
The  CASE  reftatedi 
 
 O  R   A  N 
 
 ACCOUNT 
 
 OF    A 
 
 CONVERSATION 
 
 WITH    A 
 
 PAPIST, 
 
 Concerning 
 
 A  Book  intitled.  The  Cafe  Hated  between 
 the  Church  t^/Rome,  md.  the  Church  of 
 England,  &c. 
 
 In  a  Letter  from  a  Gentleman  in  the  Country 
 
 to  his  Friend  in  London. 
 
 Very  fit  to  be  bound  up  with  the  faid  Book. 
 
 W^z  feeconti  dEWtian. 
 
 Cat  ofih'me  orvn  Mouth  will  I  j«i^e,  thee  thou  rvicked  Ser- 
 va?jt,     Luke  xix.    22. 
 
 Printed  in  the  Year  M-DCC  XIV, 
 
 Price  one  Shilling. 
 
A  N 
 
 ACCOUNT 
 
 O  F    A 
 
 Conversation,  '&c. 
 
 cat X^*- .%  ifX*  »V«-  ).*ct  K*- «^?4 ^ot iJo t  iJSt ^i ^<-  »^*  .*?*  .•♦'*  !.*•*  iMt ^-V^  ^ .*"!*  iST^  .'*'[* i?i?t  f^*  ^Ht. 
 
 Letter  I 
 
 SIR, 
 
 OME  few  Days  ago  I  re- 
 ceiv'd  with  Thaokfulnefs 
 the     Book     yoa    were  ^^^^'^' 
 pleas'd    to  fend   me.     I*^ 
 read  it  firfl:  my  felf  with 
 
 ^ari  extreme  Satisfaction, 
 and    then,  according   to 
 yonr   Orders,    I   carryM 
 il  to  our  Popifb  Friend,  fully  afTur'd  it  would 
 B       •  make* 
 
2  ,       LETTER     I. 
 
 itialce  a   deep  imptefllon  upon    him,   and 
 bring  him  to  renounces  fuperftitions  Reli- 
 gion, fo  prejudicial  to   his  Interefls  both 
 '  in  this  World  and  in  the  next. 
 
 I  found  him  at  home  in  a  violent  Fit  of 
 the  Gout,  but  mufing  and  thoughtful  as  he 
 ufually  is.  I  fpoke  to  him  with  all  the  Ear- 
 neflnefs  Religion  and  FriendOiipcouM  in- 
 fpire  me.  5/V,  fays  I,  what  bewitches  yon  to 
 fiick  fo  Unaccountably  to  your  nonfenficd  Error  ? 
 It  done  hinders  yon  from  being  pleafingrto  your 
 Friends^  Jerviceahle  to  your  Country^  and  ac^ 
 ceptable  to  God  htrnfelf.  I  have  often  attemp-m 
 ted  to  dijfuade  yon  from  it :  Ton  have  been  aU 
 rv;:ys ' untra^able^  but  perhaps  it  was  bccaufe  my 
 ReafonS  were  not  to  your  likmg.  Tou-have  often 
 faidy  that  if  any  cou*d  convince  you  of  yuur 
 Error  J  you  would  readily  forfake  it,  Now^ 
 Sir^  the  Time  is  come  t'>  at  you  can  alledge  no 
 Excufe,  I  have  here  a  Book  lately  publifi/d^ 
 that  clears  all  Difficulties  :  It  abfolutely  confounds 
 the  Church  of  Rome.  '^Tis  look'd  upon  'by  the 
 Chiefefi  of  ours  as  ttnanfwerable,  Tou  may 
 l^\^mt\,  judge  by  what  the  ingenious  Examiner  fays  ofity 
 Agu.  —  how  untverfally  it  is  efieem'd.  Read  it  them, 
 '7'3«  dear  Friend^  and  for  your  SouCs  fake^  read  it 
 with  Attention,  I  do?2^t  doubt  but  it  will 
 throuuhly  convince  yen  \  and  by  thi^  means  you  II 
 give  your  Friends  the  Comfort  of  feeitg  youre" 
 pent  of  your  former  Errors^  and  become  a  true 
 Member  of  the  national  CWc^<?/ England. 
 
 Upon  this  I  offer'd  him  the  Book, 
 which  he  rtceiv'd  with  a  ^ifdainful  Smile. 
 And,  Sir^  fays  he,  /  thatik  you  ^  for  your 
 Kirdnef^  and  for  the  Concern yo^i  Jhewfor  my 
 
 Spiritual 
 
LETTER    L 
 
 Spiritual  and  Temporal  htetejls.  They  ar^  the 
 mofi  Cogent  Adotives  to  induce  a  Man  to  comply 
 with  any  thing,  Tou  may  be  ftire  1  have  not 
 been  unmindful  of  'ew.  /  mil  keep  the  Book j 
 and  read  it  with  Attention^  as  you  defire  •,  and  ^ 
 when  you  honour  me  with  a  vifit^  fomefew  Days 
 hence ^  Pll  give  you  fnc ere ly  my  Opinion  of  it* 
 
 Then  1  aflur'd  him,  that  the  Week  fol- 
 lowing I  wou'd  wait  upon  him  again  ^ 
 and  accordingly  I  did.  As  foon  as  he 
 perceiv'd  me,  he  cou'd  not  forbear  his 
 Difdainful  Smile.  I  was  moved  at  it  a  lit- 
 tle, and  ask'd  him  abruptly  whether  he 
 had  read  the  Book,  how  he  lik'd  it,  and 
 what  Effed  it  had  produc'd  in  him. 
 
 Dear  Friend^  fays  he,  /  have  read  atten- 
 tively your  Book^  I  have  impartially  ex amind 
 it  J  and  I  have  fincerely  condemn  d  it,  J  have 
 found  it  like  ether  Books  againfi  Popery  .* 
 It  is  made  up  of  nothing  but  notoriom  ZJntruthSj 
 manifefi  Contradictions^  fal/e  SuppofitionSj 
 wrong  Quotations^  and  foolijh  Banters,  The 
 Author  makes  his  Silly  Lord  reprefent  falfely 
 our  Opinions^  or  anfwer  foolifhly  his  Obje^ians^ 
 In  a  Word-i  heyuts  in  his  Alouth  what  he  plea- 
 fes,  makes  allpafs  for  our  Don:rine^  and  then 
 refutes  it  as  he  pleafes :  This  is^  in  jhort^  the 
 Charafier  of  the  Book.  I  dont  defire  you 
 flioud  believe  me  upon  my  hare  Word '^  if  you 
 think  it  worth  your  While  ^  we  Will  read  it  to- 
 gether  :  77/  examine  it  Paragraph  bf  Vara- 
 graph  \  and  I  engage  to  fierp  you^  in  a  Shorty 
 Plain^  and  eafy  Manner^  that  I  have  given  it  its 
 true  Chara^erynotwithflanding  the  General  Ap- 
 B  2  plaufe 
 
^ 
 
 LETTER  I. 
 
 fdaiife  it  has  met  with  among  thofe  of  ytiur  V^ir*^ 
 ty. 
 
 I  muft  own,  this  unexpefted  Harangue 
 provok'd  me  more  and  more.  I  cou'd  not 
 believe  he  was  able  to  perform  his  Engage- 
 ment,  bus  I  was  willing  to  try  v^^hac  he 
 cou'd  do.  Without  Hcfuation  I  accepted 
 his  Offer,  and  defir'd  him  to  begin  the  Exa- 
 mination of  each  Paragraph,  which  be  did 
 readily  in  this  manner. 
 
 SECT. 
 
SECT.     I 
 
 OU  fee,  Sir,  your  Author's 
 Firft  Paragraph.  Can  there 
 be  any  thing  more  (hameful- 
 ly  unjuft  ?  He  fixes  an  Opi-^^p^  ^^^^ 
 nion  upon  us,  and  then  re-p^^r.  j.rij 
 futes  it  with  a  triumphing 
 Air.  What  R.  Catholick  ever  deny'd  Jemfalem 
 to  be  the  Mother  Church,  in  the  Seufe  this 
 Author  fpeaks  of!  We  all  own,  that,  in 
 Priority  of  Time,  other  Churches  might 
 be  before  the  Roman ^  and  in  that  Senfe 
 precifely  be  either  Mothers,  or  Sillers  to 
 
 her,  as  ycu  pleafe.    How  often  have  you 
 
 Us  Fi>l} 
 
 been  told  that   the  Motherhood  of  ^^^^ the    ^i old. 
 confifls  not  in  a  Priority  of  Time,-  but  oirefutcd. 
 Dignity  and  Jurifdidion,    grounded  upon 
 Siint  Peter^s  Primacy  ?    Many  Churches  in 
 Great  Britain  were  before  that  of  Canterhii^ 
 ry ;  and  can  your  Author  deny  that  Canter-- 
 bury   is    their    Metropolitan    or    Mother 
 Church  ?  The  Church  of  Jentfalem  was  be- 
 fore that  of  Cefare.ty  yet  Cefarea  was   made 
 her  Metropolitan  and  Antioclo  her  Primate. 
 In     the    fame   manner  Jemfalem^  Amioch-, 
 and  all  other  Churches,  founded  before  the 
 Rornan^    were  made  afterwards  fubjed  .  to 
 her,  and  for  this. reafon,  Juvenal^  Biihopof 
 JentfJem^  faid   in  a  General  Coancil,    re-  i 
 
 ceiv'd  even  by  thofeof  your'  Gh— h,  that 
 B  3  the 
 
0  '.L  E  T  T  E  R    L 
 
 ConcW.f^ff   Ancient  Cuflom  and  Afeflolical  'tradition 
 Eph.  p.  2.  ^^^^  fi^^f  ^lyg  Church  of  Antioch  was  tohego^ 
 relat.^ad"  '^^^^^^  andjada'd  by  the  Roraan. 
 Cosiefi,    *       I.  But  this  is  not  all.  I'll  expofe  further 
 Cafe  fta-  your  Auther's   difingenious   Dealing,     He 
 ted,  pge  makes  Jerufdem  the    Mother  Church,  be- 
 ^*  ^^>      caufe  fhe  mas  before  that  of  Rome,    Accor- 
 ding to  this  Notion,  all  Motherhood  and 
 Fatherhood  imply  a  Priority  of  Time.-   If 
 fo,    then  the  Queen  is  not  Mother  of  any 
 of  her  People  older  than  her  felf  ^yel  how 
 often  do  your's   call   her  the   Niirftng  Ma- 
 ther of  the    Churchy    &c.  Kings  cannot   be 
 called  Patres  Pairia^  for  the  fame  Reafon. 
 A  Minifter  in    his  Parifh,  a  Bifhop  in  his 
 Diocefe,    fhou'd  never  be  called  Fathers  by 
 any  older  than  themfelves  \  and  fo,  light 
 .  Reverend  Father  in  God  is  a  downright  Ufur- 
 patioH.     Curious  Thoughts  indeed  !  But  till 
 we  fee  Princes,  Bilhops,  Minifters,  &c.  rc- 
 fufe  this   Title,  I   hope.  Sir,  you'll    think 
 your  Author  fat  leaft)  \n  a  Miftake,  and 
 blame  him  for  udngfuch  mean  Shifts  to  re- 
 fute ourDoftrine* 
 
 Vctge  4.     (2)  His  fccond  Paragraph  is  of  the  fame 
 
 y]^  2^^^  ftamp  with  the  firfl.     See,  Sir,  how  he  im- 
 
 frvcr  refill  Vok%  upon  US  again.    Do  ,we  deny   that 
 
 tid.  this  Motherhood  of  which  we  fpeak,  may 
 
 be  tranilated  from  the  City  oi  Rome  to  fome 
 
 other  Place  ?  We  allow  the .  Primacy  to  be 
 
 in  Saint  Peterh  SuccefTor*,  wherever  he  goes 
 
 he  carries  it  with  him  :  Whether  he  has  a 
 
 Particular  Diocefe  or  has  net,  'tis  the  fame 
 
 thing:  The  Primacy  is  in  his  Perfon,  and 
 
 no| 
 
LETT  E  R    L  7 
 
 not  in  the  Place  of  his  Refidence.  This  is 
 ,  our  Opinion  ;  and  your  Author  mufl:  be 
 llrangely  malicious  if  he  knew  it,  or 
 ftrangely  ignoranE  if  he  did  not.  Men  of 
 Learning  may  eafily  difcover  thclmpolture^ 
 but  are  mod  of  his  Readers  fuch  /*  They 
 take  all  upon  Ttull,  wichout  any  further 
 Examination.  Let  a  thing  be  never  fo 
 untrue,  they  believe  it  upon  his  Word 
 againft:  us ;  and  thus  we  are  always  us'd  by 
 your  Author  and  thofe  of  his  Party  ^  A 
 convincing  Proof  of  their  Zeal  for  Jultice 
 and  Truth  / 
 
 3.  He  goes  on,  and  fays  thatthe  Churchof^^'  /■^i-4« 
 Rome  is  not  once  nam*d  in  all  the  new  Tefta- 
 
 ment.  But,  Sir,  is  the  Epiftle  of  St.  Paul 
 to  the  Romans  no  part  of  the  New  Tefla- 
 raent?  At  leaft  in  makes  mention  of  a 
 Church  2it  Rome^  and  gives  it  the  higbefl  Rom.  cr. 
 Commendations.  Jf  your  Author  denies 
 this  Epiflle  to  be  Scripture,  then  I  know 
 where  to  have  him  :  If  he  owns  it  to  be  St. 
 P^///'s,  then  I  hope  he  will  own  his  own 
 Miflake,  and  at  the  fame  time  repair  the 
 Wrong  he  has  done  us  by  his  falfe  Afler- 
 tion.  This  he  is  bound  to  do  in  Honour 
 and  Confcience. 
 
 4.  As  CO  what  your  Author  adds,,we  own  i^  .^ 
 there  is  no    ^romife   mad^  to   the  City  of     ' 
 Rome,   nor   the  leaft  .Intimation    of    her  being 
 Head  of  the  Churches^  or  the  Stand ard or  Cen-' 
 
 ter  of  Vnity  to  ''em  all.  The  Promifes  were 
 made  to  Saint  Peter ^  and  in  him  to  his  Sue- 
 ceiFors.  This  is  the  whole  Mitcer  in  Dif- 
 putcj  yet  to  hear  your  Author  fpeak,  who 
 B  4  couM 
 
S  LETTER.    I. 
 
 Slip,  page  cou'd  think  it  is  ?  Sir,  1  have  faid  it  alrea- 
 \'d^^Hi  ^y*  ^^^  Primacy  is  in  Saint  Peter '^  he  was 
 eronymum  ^^^  Head  of  the  Churchy  the  Standard  and  Cen- 
 ctra.  '}ov.  t^r  of  Vhity*  This  he  was  wherever  be 
 1.  2.  cy-  wen£  *,  he  has  left  the  fame  Power  to  his  Sdc- 
 prUmm     celTors.  Thev  have  ie  wherever  they  go  ^  and 
 
 o^t""'ar*  ^^^^  ^^^^  ^^"^  ^^  ^^^  Botcom  of  the  Sea, 
 p^r*.  1.  2'.  '^^i^  Supremacy  wou'd  be  ftill  the  fame,  and 
 chr,  in  c.  own'd  as  fuch  by  all  Faithful  Ck//?/^«/. 
 21  "^0,  5^.  But  the  Scriptures  are  Jtlent ,,[ays  your  Au- 
 HoiHi  87.  thor,  concerning  tkefippos^d  Vniverfal  Supre- 
 1^^*  macy   of  Saint  Peter,  or  that  he  ever  was  at 
 
 lo.pjg.  4.  ^Q^Q^   ^^  Bijhop  of   Rome.       And,   pray 
 
 Sir,  what  then  ?  Muft  nothing  be  believM 
 but  what  is  in  Scripture  ?  Does  the  Scrip- 
 ture mention   every    Place    where    every 
 Apoflle  preach'd  the  Gofpel,  or  of  which 
 they  were  Bifhops?    What  mention  does 
 the  Scripture  make  of  Andrew^  Bartholomew^ 
 Thortios^  &c,  and  mull  we  believe  they  did 
 nothing,  or  never  were  in  thole  Countries 
 where  Tradition  aflures  us  they  exercis'd 
 their    Apoftolical    Fundions?     Sir,    tho" 
 Scripture  makes  no  mention  of  St.  Peter'^s 
 ^..^.  being   zt  Eome^   or   Bilhop    of  Esme^  ytt 
 J\  Anmi  Tradition  does.     We  believe  it  upon  this, 
 &c.  as  we  do  other  things  of  the  utmofl:  Con- 
 
 Aag,  Ctra  cern :  The  Infpiration  of  Holy  Scripture, 
 f/'-  ■^^^,  the  Canonicalnefs  of  fuch  and  fuch  Books, 
 f;^^l\  (^^c-  no  Man,  till  unhappy  C^/i^/Vs  Days, 
 C)ptxj,  1. 2.  ever  donbted  of  Saint  Peter\s  being  at 
 cun.p^n/?.  Rome^  or  of  his  being  Bifhop  there  ^  'twas 
 ///>r.  in  a  p;j(^  fQ  notorious  among  the  Aacients, 
 '^  s  vTiis  ^^^  ^^^y  \'^^^t  Saint  Perer\  being  at  Rome^ 
 'MdA^b^'L'-^^^  the  SuccefTion  of  Bilhopsfrom  bim,  a 
 nSxQ.  &c!  .  diltindive 
 
LETTER:    L  9^ 
 
 diftinaive  Sign  of  the  True  Church :  And 
 the  mod  Profligate  Hercticks  had  not  the 
 Impudence  to  deny  a  Truth  fo  univerfally 
 received  among  ChriftUns. 
 
 6.  Your  Author  owns  fome  After-writer 5 w^,  pg,^, 
 have  mentioned  it'^  but  then  he  fays  that  it  is  far 
 
 from  fhch  an  Vni'verfal  Tradition^  as  is  fujficient 
 for  the  mighty  SHferflruUure  which  is  raised  ufan 
 it.  Very  well,  Sir:  But  can  he  Ihew  fuch 
 an  VniverfaL  Tradition  for  the  Genuinefs 
 and  Infpiraiion  of  the  H.  Scriptures?  Till  of 
 late,  none  ever  doubted  that  Saint  Teter 
 was  at  Rome^  but  how  many  have  not  only 
 doubted,  but  have  alfo  pofitively  affirm'd  in 
 all  Ages,  that  all,  or  fome,  or  mod:  part  of 
 the  Old  and  New  Teftament  was  fiditioos 
 or  corrupted  ?  If  then  what  thefe  Writers 
 mention,  without  any  Contradidion  of  St. 
 Feter^s  being  at  Rome^  he  far  from  fnch  an 
 *Vniverjd  Tradition^  as  is  Efficient  for  the 
 mighty  SHferftmBure  which  is  raiid  ufon  it  • 
 how  can  what  other  Writers  fay,  tho* 
 condradided  by  Multitudes,  l'^  y«j^(7/^;?f  to 
 raife  upon  it  a  greater  SHperflrnBurey  viz.. 
 The  Genuinefs  and  Infpiratioij  of  fuch 
 and  fuch  Books,  calFd  Scripture  ?  This  is 
 worthy  your  Author's  utmolt  Attention, 
 and  let  him  anfwer  it  i^f  he  can. 
 
 7.  Buctho'  itfliou'd  be  granted  that  St.     ^°^^- 
 Teter  was  Bi(hop  of  Rome^  fays  your  Author, 
 
 h  fignifies  nothing:  And  why  ?  Becaufe,  i.     •^^^^^ 
 All  is  founded  upon  fome  Words  faid  to  SaitJt 
 Peter,  fvhttjh  cannot  be  flrain\d  to  fnch  an  ani- 
 verfal  Supremacy   as  the  Popes   have   claim' ^. 
 2.    Nor  were  Jo  under  food  by  the  Primitive 
 
 Chisnh 
 
<lo  L  E  T  T  E  R    I. 
 
 Chfirch.  Pray,  Sir,  what  does  he  mean  by 
 fftch  an  Hniver^d  Supremacy  as  Popes  have 
 ciaim'd  ?  Some  Popes  have  claimed  a  Tem- 
 poral, as  well  as  a  Spiritual  Supremacy  : 
 Your  Author  (hou'd  know  this  is  no  part  of 
 our  Faith.  Popes  are  Men,  and  have  their 
 Failings,  as  others  have;*  they  may 
 miftake  and  mifufe  their  Power,  and  have 
 often.done  fo  ^  but  what  is  that  to  us,  who 
 condemn  their  pcrfonal  Faults,  and  admit 
 their  lawful  Authority  ?  A  King  may 
 miftake  and  mifufe  his  Power,  but  does 
 that  make  him  forfeit  his  Right,  or  muft  his 
 People  believe  he  is  no  more  God's  Vice- 
 gerent/'. I  hope  your  Author  is  not  of  this 
 Opinion,  and  that  whatever  his  Religion  is, 
 he  has  not  forfakeh  his  Principles  of  Loyal- 
 ty. That  the  Paif^ges  he  quotes  camot  be 
 flrain^d  to  the  Pope's  Temporal  Supremacy^ 
 .  and  that  they  were  not  fo  underflood  in  the  Pri-^ 
 witive  Chnrch^  I  will  not  deny  j  but  I  deny 
 that  they  aie  not  fufficient  Ptoofs  for  the 
 Spiritual  S^ipremacy  which  all  Popes  have 
 clmm'^d^  or  that,  they  were  nat  fo  underftood  tn 
 the  Primitive  Church.  This  your  Author 
 Ihou'd  have  refuted  with  fomc  folid  Reafon, 
 mftead  of  a  bare  Affirmation;  he  found 
 himfelf  unable  to  doit,  and  very  wifely  re- 
 fers us  to  a  Book  that  quite  ruins  his  own 
 Preteaiioils  ;  for  he  owns  Dupin  wrote  it  in 
 J**"?-^^- Voefence  of  the  Four  Propofitions  of  the 
 Galican  Church  :  And,  Sir,  will  your  Par- 
 ty allov/.of  the  DoCtiine  contain'd  in  thofe 
 four  Propofitions  f  If  they  do,  I  promife 
 \m  we  ftiill  have  no  further  Difpute  with 
 
L  E  T  T  E  R    I.  II 
 
 'em  about  the  Pope's  Supremacy,  and  that 
 they  fhall  be  received  into  our  Communion, 
 without. granting  any  more  to  the  Pope 
 than  is  exprefsM  in  the  four  Propofitions. 
 
 8.  Now  your  Author  thinks  fit  to  quote  Cafefta- 
 Fathers,  and  (hew  his  Erudition  •,  but  to  be  ted,  p.  5. 
 pliin  with  you,  Sir,  he  fecms  to  be  fo  little 
 
 versM  in  'era,  that  one  wou*d  be  tempted 
 to  believe  he  never  read  Vm,  but  in  fome 
 Pamphlet    againft    Popery,     &ls  the  current 
 Senfe  of  the   Fathers^  fays  he,  that  the    Eock 
 upon    which   Chrift  faid    he  would   build  His 
 Churchy  was  not  Peter,  but  the  Faith    which 
 Peter  then   confefs'^d.     An   Acute  Obferva- 
 tion  !  But  we  defye  him  and  all  his  Party  to- 
 gether, to  (hew  any  PafTage  of  any  Father 
 that  excludes  Saint  Feter,     I  own  fome  of 
 'em  look  upon  the  PafFage  of  Saint  A//?/fkip 
 as  having  Two  Senfes,  and  fometimes  they    0'^  Hb.' 
 take  it  in  one  Senfe,  and  fometimes  in  an-  ^^  p^^j 
 other,  but,  as  I  faid  before,  never  to  the  g^yj/.  g^*^^' 
 Exciufion  of  Saint    Peter,    And    fince  he  2  ijd.  & 
 thinks  fit   to  quote  fo  many  Fathers    for  cont.  £«- 
 one   Senfe    of  this   PafTage,  I  think  fit  to  "^^^-^ 
 quote  as  many  for  the  other.  Horn,  fn 
 
 9.  There  is  nothing;^   adds  your   Author  Pet,  &  Pa. 
 that  is  fiiid   of    Saint    Peter,    is    fo   exprefs    Bier,  in 
 as~  what    Saint   Pan\  fays    of  himfelf^  That  ^^P*  '<$• 
 the     Care    of     afl    the     Churches    Uy     Hfon  J^' 
 him  '^     and    again.     So    ordain     J    in     ^Hn^deSsnl 
 Churches.    This  is  a  bold  Affirmation,  but  cyw/.iib/ 
 where  is  the  Proof  to  back  it  ?  How  often  2  in  ^oa. 
 has  this    Objection     been    anfwei'd?    Yet^*'iv^'c. 
 your   Author   takes '  no.    notice  on't,   and 
 fpeaks  as    if  no  Anfwer   had    been    ever 
 
 made. 
 
12  LETTER.    L 
 
 made.  The  Care  of  all  the  Churches^  founded 
 by  S.  Paul  himfelf,  or  committed  to  his  Care, 
 lay  upon  him^  and  he  ordain' d  in  ^em  what 
 he  thought  expedient  for  their  Good  ^  and 
 this  was  a  Care  of  Juftice  and  Jurifdidion, 
 but  no  Care  of  other  Churches  lay  upon  himy 
 but  that  of  Charity  and  Compafflon  :  And 
 is  there  any  CathoUck  Bifhop  without  this 
 Care?  Yet  they  lay  no  claim  to  any  Supre- 
 macy upon  that  account.  Feed  my  Sheep^ 
 &c.  is  more  exprefs  to  prove  Saint  Pair's 
 Primacy,  then  any  your  Author  has  men- 
 tion'd  for  Saint  Taul-^  at  leaft  the  Holy  Far 
 thers  thought  it  fo,  fince  none  of  'em  deny 
 niu  Prffr.ehe  Supremacy  to  Saint  Peter^  and  not  on^ 
 £p^c"*i6,^^  them  give  it  to  Saint  Paul-^  and  yet  I  be- 
 Ore'gMxL  ^^^^^  ^^^Y  wcrc  as  able  to  underftand  the 
 fib.  4-  Ep.  Scripture,  as  your  Author,  or  any  other  Pro- 
 adM4«.  iesiant  Writer.  If  fuch  a  Decretal  coiCd  he 
 Jug^S^c,  produc'^d  of  St,  Peter'j  Supremacy^  I  doubt  not^ 
 fays  he,  it  would  have  been  made  ufe  of  towards 
 frovirjg  his  Vniverfal  Supremacy,  An  Ingeni- 
 ous Conjedure !  And  what  then  \  May  not 
 the  fame  Words  be  us'd  to  fignify  a  King's 
 Power  and  a  Magiftrate's  ?  Yet  the  King's 
 Power  implies Indepcndance,  and  the  Ma- 
 giftrate's  Subordination :  The  Word  Autho- 
 rity  is  of  a  Different  Signification,  when  \t 
 is  applyM  to  a  King,  and  when  apply'd  to  a 
 MagiHrate.  Your  Author  fure  will  not  de- 
 ny this;  and  what  then  does  his  Conjedurc 
 fignify  i  . 
 
 Ci\e  ftat        ^  ^  ^"^'  continues  he,  There^s  not  a  Word  in 
 ^apcd,     '^^^^-  Ads,  of  Saint  Peter's   being  ^r-  Rome^ 
 Well,  and  fuppofe  we  grain    chat    Saint 
 
 Peter 
 
LETTER.    I.  I J 
 
 Teter  was  not  at  Rome  when  the  j4[is  were 
 written,  what  can  your  Author  make  of  this 
 ConcelTion  againft  Saint  Peter's  Primacy,  or 
 his  Apoftolical  Function  in  Rome?  Sir,    I 
 fgppofe  your  Author  takes  the  Fathers  to 
 be  credible  Witnefies,   or  elfe  why  does  he 
 quote  'em,  to  juftify  his  Senfe  of  the  Six- 
 teenth of  Matthew  ?  But  I  hope  he  does  not 
 exped  they  (hould  be  believed  only  when 
 they  fpeak  in  his    Favour.     The    Fathers  Ir^ri.  ctra 
 then  unanimoufly  aflure  us  that  Saint  Teter  H^^*   ^^^^ 
 wasin/^ow.',  prcach'd  the  Gofpel  in^<?wf,|^'y")^'j}J* 
 and  fuffer'd  Martyrdom  in -^<?w^.    Isitcre-^adM^rr! 
 dible  that  they  (hou'd-  all  confpire  to  deceive       chryf. 
 PoUcrity,  merely  to  tell  a  lye,  by  which  Horn.  2  in 
 they  could  reap  no  Advantage  ?  No,  Sir,  l^^^^;,^^* 
 Ihall  never  lock  upon   fiich  great  Men  to  cat.Scrip. 
 have  been   fuch  Knaves  oir  Fools.     Saint  eccI. 
 Z/«^^  fays  nothing  of  Saint  Teter^s  being  at  O'/jr.  Ep. 
 Rome^  neither  does  he  fay  any  thing  of  St.  ^^^  j^5^^^ 
 PaiiFshdngiaj^rabla-j  and  muft  we  hence ^^"^^'^^  '^' 
 infer  that  Saint  Paul  was  not  there?  You  yt. 'petil 
 fee,  Sir,  how  far  this  fort  of  Logick  would  Suip.  lib. 
 go,  and  that  Negative  Arguments  prove^Hift. 
 nothing.    To  fay  that  Saint  P^«/ planted 
 the  Gofpel  in  Rome^  is  giving  the  Lye  to  St. 
 Pi2///himfelfj  the  very  Firft  Chapter  of  his 
 Epiftle  to  the  Romans^  fhcws  manifeftly  your 
 Authors     Miftake :    The     Holy     Apoflle 
 writing  to  the  Faithful  in  Rome^  fays  their 
 Fnith  IS  ffohe?i  of  throHghoHt  the  whole  World j 
 and  adds,  that  he  oftentimes  pnrpofed  to  come 
 unto  them  \  but,  fays  he,    /  was  let  hitherto. 
 Can  any  thing    be  more  plain  than  this  ?    g^^  ^^ 
 What  St.  Lnke  fays  of  the   Matter  is  de-xxvui.14, 
 
 monltrative^  15. 
 
14  LETTER    L 
 
 monllrative ;  and  I  wonder  your  Author  is 
 not  afham'd  to  contradid:    fo  openly  the 
 Word  of  God,  and  impofe  fo  manifeftly 
 upon  ignorant  People. 
 Ibidem.      II.  As  to  what  follows,  we  own  that  the 
 Gentiles  were  Saint  PauPs  peculiai:  Gharge, 
 but  ftill  with  Subordination  to  the  Supreme 
 Paftor.     Saint  Peter  and  Saint  Paul  did  in- 
 ftrud  and  convert  both  Jews  and  Gentiles^ 
 and  the  Care  of  them  was  committed  not 
 only  to  them,  but  alfo  to  the  other  Apo- 
 ftles-  but  ilill,  as  I  faid  before,  with  Sub- 
 ordination to   the  Supreme  Paftor,    that 
 Unity  might  be  preferv'd.   'Tis  true.  Saint 
 Teter  directed  his  Epiftles  to  the  Jews^  but 
 does  that  prove  he  never  writ  to  the  Ro- 
 mans ?  And  fuppofe  he  did  not,  is  no  Man 
 a  Bifhop,  who  never  wrote  to  the  People  of 
 his  Diocefs  /*  If  others  may    be   Bilbops, 
 tho'  they  write  nothing  to  their'  People, 
 why  fhould  Peter  be  deprived  of  his  Bifho- 
 prick  upon  that  account?  Befides,  is  your 
 Author  fure  that  S3\iit Peter  never  wrote  to 
 the  Romans  ?  Are  all  the  Writings  of  all  the 
 Apoftles  and  Apoftolical  Men  ftill  extant  ? 
 If  {Oy  then  pray  defire  your  Author  to  Ihew 
 you  the  Genuine  Epiftle  of  Saint  Paul  to 
 tht  Laodicians :  Let  him  produce  the  many 
 Gofpels  fet  forth,  of   which    Saint  Luke 
 makes  mention.    When  he  has  done  that, 
 he  may  have  fomeGroundsto  affirm  that  St. 
 Teter  never  wrote- to  the  Gentiles  ^  but  till 
 he  has,  he  muft  not  think  we  are  bound  to 
 believe  him,  in  every  thing  he  fays,  upon 
 his  bare  Word. 
 
 12.  We 
 
LETTER    L  i? 
 
 12.  We  don't  deny  Saint  P^///'s  withflan-  Ibidem, 
 ding  Saint  Peter  to  the  Face,  before  the 
 wiiole  Church  of  Antioch  \  and  this  Ihevvs 
 his  charitable  Care  of  the  Gentiles^  as  his 
 charitable  Correction  of  Saint  Teter  fhevvs 
 his  Zeal  for  God's  Glory,  without  leflening 
 the  Refpecl  due  to  his  Superior.  To  under- 
 ftand  this,  you  muft  know  there  are  Two 
 Sorts  of  Correclions  •,  OnQ  of  juftice,  be- 
 longing to  Superiors  j  The  other  of  Chari- 
 ty, belonging  equally  to  all.  Thus  Jethro  xt- 
 l>rOW^d Afofes^Joab  David^John  Baftift  Herod ^ 
 and  thus  Saint  Paul  withftood  Saint  Peter 
 to  the  Face,  and  none  ever  found  fault 
 with  him  for  doing  fo  but  the  Villain 
 Porphyrie  ^  he  indeed  taxes  Saint  Paul  with 
 Sawcinefs,  for  oppofing  his  Superior;  but 
 this  fhews  that  St.  Peter's  Supremacy  was  ib 
 notorioufly  known, that  the  Heathens  them- 
 fclves  were  convinc'd  it  was  the  common 
 Belief  of  all  ChrlfJians^  tho'  your  Author 
 and  his  Party  be  not  now  afliam'dtodcny  it. 
 
 Further,  Suppofe  your  Father  fhould  in- 
 duce your  Children,  or  his  own,  by  his  wic- 
 ked Example,  to  be  guilty  of  great  Crimes, 
 would  you  think  it  amifs  to  give  him  a  cha- 
 ritable Ad  vice?  If  a  Prince  fhould  deftroy  the 
 Kingdom  of  Cbrift:  in  his  Dominions,  muft 
 none  reprefent  him  his  Crime?  1  hope  PafTivc 
 Obedience  does  not  reach  fo  far  !  If  a  Biihop 
 infects  his  Diocefs  with  Herefy,mun:  no  Mi- 
 nifteroftheDiocefsdefendtheTruthagainil 
 him, or  withftand  him  to  hisFace,in  fuchOc- 
 cafions  ?  No,  according  to  your  Author,  be- 
 caufe  (fortooth)  fncb  a   nehaviour  in  Infe- 
 
 riors' 
 
16  L  E  T  T  E  R    I. 
 
 nors    would    not    be   very   fuit able    to    Supe^ 
 riors.    And  is  noi  this  a  Rare  Dodrine ! 
 Cafe  fta-      13.  As  to  what  he  adds,  That  it  had  little 
 ted,  page  become  the  Afoftles  to  fend  their  Sovereign  upor^ 
 ^*  Biifmefs^   as  they  fent  Peter   to  Samaria,  // 
 
 they  had  own  d  him  forfuch,  I  ask  your  Au-* 
 thor  whether  he  thinks  that  all  fending  de- 
 notes Siiperiori^ty  in  the  Senders,  and  Sub* 
 jeftion  in  the  Sent  ?  If  fo,  then,  i .  Saint 
 Aft  XV.  Paul  and  Barnahy  were  inferior  to  the  Bre- 
 thren at  Antioch^  who  fent  'em  to  Jerufalem. 
 If  your  Author  owns  this,  I  know  where 
 to  have  him.  2.  In  the  Trinity  the  Son  is 
 Inferior  to  the  Father,  who  fends  him^  and 
 the  Hely  Ghoft  to  the  Son.  This  may  not 
 difpieafe  Whtfton,  3.  A  King  muftnot  be 
 fent  to  the  Wars  by  the  Advice  and  Con- 
 fen?c  of  his  Council,  for  fear  he  fhou'd  lofe 
 his  Supremacy  by  it.  And,  Sir,  iince  your 
 Author,  thinks  it  not  becoming  an  Inferior 
 to  fend  his  Superior  about  any  thing,  you 
 have  too  much  Manners  to  fend  him  to  me 
 for  my  Con ver Hon,  as  you  have  often  threa- 
 ten'd  me  you  would  ^  for,  I  fuppofe,  he  is 
 yonr  Superior  in  Spirituals  ^  and  it  would 
 little  become  you  to  fend  him  Hfon  any  Bufinefs 
 whatfoever,  even  for  the  Sanation  of  my 
 Soul  ^  tho'  it  was  upon  the  like  account 
 that  the  Apofllcs  fent  St.  Feter  to  Sama* 
 ria, 
 
 14.  Suppofe  what  your  Author  affirms  be 
 
 Cafe  ftat.true  that  fome    fay  Peter  wasBijhop  ef.  the 
 
 f^g.  7.       Jemjh  Converts  at  Rome,  as  St,  Paul   of  the 
 
 Gentiles^  what  is  that  to  the  purpofe,  does 
 
 that  make  St.   Panl  independent  of  Saint 
 
 '  Peter 
 
LETTER.    L  17 
 
 Peter}  Yes,  becaufe  he  would  have  had  a 
 much  greater  Flock  than  Sainc  Peter  \  Very 
 well  ^  and  does  the  Greatnefs  then  of  a 
 Flock  give  a  higher  Jurifdidion  ?  If  it  does, 
 then  the  Bilhop  of  Lonaon  is  fuperior  to  the 
 Archbifliop  of  Canterhmy.  When  this  Pre- 
 late allows  that,  then  you  fhall  hear  fur- 
 ther from  me  •,  in  the  mean  time,  I  muft 
 own  your  Author  is  skilful  in  Genealo- 
 gical Hidory !  That  moil  of  the  Church 
 of  Rome  is  now^  and  has  been  of  the 
 Gentiles,  is  what  I  cannot  deny,  but  that: 
 all  is  noxv^  and  has  lon^  been  fo^  is  more  than 
 I  knew  before.  Your  Author  has  a  won- 
 derful Talent  at  new  Dilcoveries  *,  but  Sir, 
 give  me  leave  to  make  a  few   Objedions 
 
 againft  this:  I  think  Saint  L/^^^  fpeaks  of ^^.xxvlli. 
 fome  Jews  converted  by  Saint  Pad  in  Rome  j 
 and  is  your  Author  fure  that  the  Pofterity 
 of  iho^Qjews  is  quiie  cxtind.^  Or  can  he 
 give  us  fome  good  Grounds  for  his  Afiu- 
 rance  ?  If  he  can,  1  will  own  my  felf 
 oblig'd  to  him,  and  will  confirm  what  I 
 have  faid  already,  that  he  is  very  well 
 skiilM  in  Genealogical  Hiftory. 
 
 15.*  But  now  he  is  come  to  the  Finifhing 
 Stroke,  he  is  refolv'd  to  fliake  the  whole  |^^^^^^^' 
 Frame  of   Peterh  Primacy,    to    the    very^/j^"  ^^*^' 
 Foundation  \  and  a  very  fie  Man  he  is  to  docafe  ftati 
 the  Bufinefs  throughly!  Dear  Friend,  tho'p^^e?. 
 I  am  in  a  pretty  good  Humour,  1  cannot 
 help  being  a  little  provok'd  aC  your  Au- 
 thor's untair  Dealing  ^  confider,  I  befeech 
 you,  the  Gomparifon  he  makes,   and  ob- 
 serve how  he  applies  it  to  Saint  feter.    To 
 G  make 
 
j8       *  LETTER    L 
 
 make  a  right  Comparifonv  he  fhou'd  fhew 
 us  a  Scriptutial  Book  with  this  Thle^T'hc  HI- 
 ftory  ofS.  ?ctcr^Snpreme  P  aft  or  of  all  ChnUhns^ 
 as  he  can  fhew  the  Hiflory  ot  Charles^ 
 King  or  Sovereign  of  all  England^  and  the 
 Hillory  of  hmoccm  XI.  Pope  of^ome^  &c. 
 Indeed  if  he  cou'd  fhew  fuch  a  Hiftory, 
 that  neither  calls  Saint  Feter  Head  of  the 
 Church,  nor  mentions  any  AS  of  his  Spi- 
 ritual Supremacy ;  as  calling  a  Council,  or 
 preliding  in  it,  &c,  is  would  be  a  convincing 
 Argument  that  he  was  not  Supreme  Head 
 of  Uie  Church.  But  is^  the  Adts  of  the 
 Apoflles  fuch  a  Hiflory?  Shameful!  Sir, 
 you  know  SainE  L^/^^'s  chief  Defign  was 
 to  write  the  Hiflory  of  his  Mafter  Saint 
 Faul^  tho'  he  omits  in  it  feveral  Adions 
 done  by  thaE  Saint,  and  it  contains  bu« 
 fome  few  Actions  done,  by  Saint  Feter  and 
 the  other  .Apoflles.  However,  ie  has 
 enough  in  it  to  convince  any-Unprejudic'd 
 Perfon  of  Saint  Feter\  Primacy.  For,  i. 
 It  gives  him  always  the  Firfl:  Place.  2.  He 
 propofes  firfl  the  Elefiion  of  a  New  Apo- 
 ftle.  3.  After  the  Defcent  of  the  Fioly 
 Choft  he  firfl:  preaches  to  the  Jews.  4.  He 
 works  the  Firlt  Miracle  in  confirmation  of 
 the  Gofpel.  5.  He  firft  preaches  to  the 
 Ceptiles.  6.  He's  the  firfl:  to  whom  their 
 Vocation  was  reveal'd.  7.  He  is  the  firfl: 
 that  gives  a  Definitive  Sentence  in  the 
 Council  of  Jerufalem,  This  lafl:  >our  Au- 
 thor  denies  ^  he  thinks  what  he  fays  againft: 
 us  in  this  Point,  a  demonftrative  Proof  j 
 and  imagines  we  are  jnt  to  om  Shifts  to  en* 
 
 ■    deavofir^ 
 
LETTER    I.  19 
 
 deavour  fome  Solution  to  it.  But  after  all, 
 what  is  this  demonftrative  Proof?  Our 
 goodly  Author's  own  bare  Affirmation^ 
 and  a  GalUnt  Demonflration  that-  is ! 
 
 16,  'Tis  uncrue  that  we  can  find  no  other 
 
 Way  to  get  fame  Sidferiority  to  S.  Peter  in  that  Cafe,/?.  8« 
 Comciljthm  what  your  Author  racntions^for 
 we  fay  he  gave  his  Definitive  Sentence 
 iirft,  as  it  plainly  appears  from  the  Jcis  of  ^^^^^  ^^^ 
 the  A^oftles  *  and  this  ihews  his  Superiority 
 over  all  the  reft.  That  Saint  J^m^s^  as 
 Trefident^  gdve  his  Definitive  Sentence^  is  moft 
 untrue,  and  grounded  upon  a  Falfe 
 Tranflation  in  your  Bible.  I  own  he  gave 
 his  Judgment  or  Opinion  of  the  Matter: 
 the  Greek  Word  Ktivcd  fignifics  as  much  ^ 
 and  when  your  Author  can  prove  that  it 
 has  no  other  Signification  than  what  your 
 Bible  gives  it,  .in  the  Place  aboveraention'd, 
 you  may  be  fure  he  fhall  have  another  An- 
 fwer  from  me.  . 
 
 1 7.  Bat,  continues  he,  */  what  is  [aid  of  S%  ih,  page  9. 
 J^mcs  had  been  faid  c/ Saint  Peter^  it   wodd 
 
 have  been  made  ufe  of  as  a  full  Proof  of  his  Sh- 
 fremacy.  An  Ingenious  Coujedure !  And 
 pray,  Sir,  may  not  Words  have  a  Diffe- 
 rent Signification,  according  to  the  Perfons 
 they  are  apply'd  to  /  The  Word  Power^  for 
 Example,  apply'd  to  the  Queen,  fignifies  a 
 Supreme  Power,  but  apply'd  to  a  Judge  or 
 other  Perfons  under  her,  it  fignifies  a  De- 
 riv'd  Power.  The  Word  keavc^  fignifies 
 Jurifdi^lion^  qv  giving  Sentence^  when  UsM  by 
 ^  J^clge,  but  Judgment^  or  Opinion  when 
 us'd  by  a  particular  Perfon  5  and  this  per- 
 C  2  haps, 
 
20  L  E  T  T  E  R.    I. 
 
 haps  migb£  have  been  the  Cafe  of  Saint 
 Titer  and  Jumcs^  in  the  Circumftances  your 
 Author  mentions.  A  Strong  Argument 
 againll  Saint  PetePs  Primacy  ! 
 
 Cafe  P.  9.  '  ^'  ^^^  ^^^  P°^^*  \^oxd  is  in  a  great  Con- 
 '  cern,  and  your  Author  makes  him  look  as 
 filly  as  he  can*,  but  neither  his  Concern, 
 nor  the  Author's  Anfvver  are  worth 
 minding.  The  Texts  he  mentions  of  Saint 
 Tad  are  anfwer'd  already,  and  what  fol- 
 lows in  this  Page  is  nothing  at  all  to  the 
 purpofe  :  In  the  next  he  fays,  //  Sdnt 
 Cafe  fta«  Pettr 's  Supremacy  be  fo  effentid  a  Pointy  and 
 
 ^  ^^' ^^' Upon  w'y.ichthe  Vnity  of  the  Church  Jtpends^  it 
 is  inconceivable  the  Scriptures  jhould  be  fo  whoU 
 ly  filent  in  it.  Nay  fhewing  the  leyy  contrary  in 
 VaU-i  as  I  have  faid  already  concerning  Saint 
 Peter.  He  has  indeed  faid  it  already,  but 
 has  he  prov'd  it  f  1  have  prov'd  the  Scrip- 
 tures ^^r^  ^0^  WW/yyr/f;^/r  Z;^  ^V,  nor  flj'ew  the  con- 
 trary  in  Fa[l.  Others  have  done  the  fame 
 thing  hundreds  of  times  ^  Your  Author 
 knows  it  well  enough,  but  his  Simple  Rea- 
 ders do  not  J   and    that's  all    he    defircs. 
 
 Luk.  xxii.The.  Paffage  of  Saint  Lnke  concerning  the 
 
 24.  Conteft  among  the  Apoftles,  is  milundcr- 
 
 ItoDdby  your  Author.  For  i.  The  Supre- 
 macy was  not  f/?f«  fettled  upon  Saint  Peter^ 
 and  2.  Their  Difpute  was  who  (hould  be  the 
 greatefl:  in  their  Mailer's  Temporal'  King- 
 dom. This  ambitious  Errov  Chrift  checked  i 
 but  it  was  not  the  Time  to  determine  the 
 Spiritual  Supremacy.  This  he  did  after- 
 wards, for  which  we  have  both  Scripture 
 and  Tradition. 
 
 Sir, 
 
LETTER.!.  21 
 
 .  19.  Sir,  your  Author  makes  a  great  pother 
 with  his  Negative  Arguments.  Thii  ts  mi- 
 coricetvahU  \  that  is  UTJC0?7ceivable\,Thc  Scrip" 
 tnres  are  ■'lle?it  in  this  ^  the  Scriptures  are  fiL  m  in 
 thatj  is  what  we  meet  with  almofi:  in  every 
 Page  of  the  Book  ;  but  I  hope  he  has  not  fo 
 entirely  the  Property  of  this  Way  of  arguing 
 but  that  ethers  may  ufc  it  as  well  as  he. 
 Give  me  leave  then,  Sir,  to  ufeitagainfl 
 him  thus.  It  is  an  efTential  Point  upon 
 which  Faith  and  Salvation  depend,  to  be- 
 lieve Scripture  to  be  the  Word  of  God,  to 
 believe  fuch  and  fuch  Books  to  be  Scripture, 
 &'c.  Is  it  net  then  inconceivable  that  the  Scripture's 
 are  wholly  filent  in  thi^  Matter  ?  Is  it  not  in^ 
 conceivable  tlut  the  Apoftles  Hever  fettled 
 the  Canon  of  Scripture  beyond  Difpute  ? 
 Either  ia  a  General  Allembly,  or  in  fome 
 Book  univerfally  received  by  all  Primitive 
 Chriftians^  Crc.  What  can  your  Author  fay 
 to  this  ?  LeE  him  make  what  Anfwer  he 
 pkafes,  it  will  jullify  or  condemn  both 
 him  and  me.  An  Excellent  Method  of- 
 refuring  our  F'rinciples  ! 
 
 22.  Now  we  come  to  the  Author's  Third  Cafe  fta» 
 Seiftion,  and  a   Curious  one  it  is,    efpe-^^^'^  *^- 
 cially    if  we  confider   the    Political    Re- 
 flections it  contains.     Sir,  has  your  Author 
 
 been  converfaat  of    late    with  H dly^ 
 
 H — gdin  and  S — ml  &cA  thought  he  was  no 
 great  Friend  to  thofe  Gentlemen,  and  ima- 
 gin'd  he  was  for  Kingly  Government,  ac- 
 cording to  the  Conflitution  :  But  now  him 
 afraid  he  has  chang'd  Principles  ;  and  if  his 
 Syifem  be  true,  there  can  be  no  Kingly  Go- 
 C  3  vcrnment 
 
22  LETTER      I. 
 
 vernment  upon  Earth,  unlefs  h  be  in  fome 
 Town  or  Village.     Apply,  Sir,  the   Ob- 
 jedions  he  oiakes  againit  an  Univerfal  Mo- 
 narch, to    our    own   Sovereign,  and  you 
 will  find  'em  as  concluding  againft  the  one, 
 as  againfl:  the  other.     For  i.  Muft  not  ours 
 have  under  him  a  Number  of   Deputies, 
 Governours,  Officers,  <^c.     2.  If  his  Sub- 
 JQGts  are  refolv'd  to  rebel,    can  his  Pru- 
 dence hinder  their  Defedioa  ?  And  this  has 
 been  notorioufly  the  Cafe  of  fome  of  our 
 Monarchs,     3.   -Has  not  this   overthrown 
 our  Monarchy,  and   has  not  Kingly  Go- 
 vernment been    quite    abolifli'd  here?    4. 
 Have  not  the  Civil  Wars  tended  herein  the 
 Sequeftration,    Devaluation,    Deftrudion, 
 &c.  of  the  Loyal  Party  f  Therefore  Mo- 
 narchy is  impoffible:  Therefore  there  muft 
 be  no   Monarchy   in    England.      Grateful 
 Conclulions  to  the  IV-^as^  and  for  which 
 they   will  thank  your  Author!  What  he 
 Caf'  ft  S^^^-i  '^^^^  ^^^  ^^^  corifulted  heft  for  the  Peace 
 ted,  "pipe  ^''^  Safety  cf  Mankind^  in  diftributing  the  World 
 i2o  i^fp.    fever d     Independant     Governments^    is 
 
 fomething  dubious,  unlefs  he  can  fix  pre- 
 cifely  the  Number  of  Independant  Govern^ 
 ments  requifite  for  the  Peace  and  Safety  of 
 Mankind.  When  he  does  this,  I  (bail 
 think  more  upon  the  Matter ;  and  I  fuppofe 
 fuch  a  great  Foliucian  as  he  is,  can  eafily 
 do  it ! 
 
 21.  Sir,  there  is  no  GovernmeRt  with- 
 out fome  Inconveniency ;  but  if  the  World 
 were  under  One  Monarch,  I  don't  doubt 
 but  it  would  be  as  well  or  better  governed 
 
 than 
 
LETTER    L  2j 
 
 than  now  is  is.     Auguflm  was  Monarch  of 
 a  greaE  Part  of  the  World,  and  in  his  time 
 was  not  there  a  General  Peace  in  his  whole 
 Empire  ?  Since  the  Divifion  of  this  Empire, 
 can  it  be  fhewn  that  Peace  has  been  fo  long 
 and  univerfal  in  the  fame  Countries  .-  Nay, 
 is  it  not  evident  that  in  the  fame  Countries, 
 notwithftanding  your  Author's  Mediators^ 
 Guarantees^  ■&€.  there   has  beeii,  for  thefe 
 Two  Hundred  Years  pall,  five  times  more 
 Rebellions,  Bloodfhed,    Devaflations,   &c, 
 than  there  had    been   in  ''em  in  the   fame 
 fpace  of  Time,  whilfl  they  were    under 
 One  Monarch'?  No  Man  that  has  the  leall 
 tincfture  of  Hiftory  can  deny  this.     What  ^  .  „ 
 he  adds  concerning  Unity  in  the  World,  is ^^^^^  ^^^ 
 infignificant,  and  fo  I  come  to  the  Begin- 
 ning of  the  Thirteenth  Page;  Here  indeed  ib.]).  i a. 
 he  makes  his  Lord  fpeak  Truth,  but  lam 
 furcthe  Author  does  not.    The  Fopis  Sh* 
 fremacy   has     not  been     the  great     Canfe  of 
 Divifions^  &c.     but  the  rebellious  Difobe- 
 dience  of  wicked  Hereticks.     King  Charles 
 the  Firfl's  maintaining  Monarchy  was  not 
 the  Caufeof  the  Diforders  which  happenM 
 in  the  Kingdom,  in  his  Life  time,  but  the 
 Hellilh  Difobedience  of  Republican  Rebels. 
 What  Gregory  the  Great  faid  of  John^  Bifliop 
 of    Conftantinofle^  we   allow  of  ^    and    no 
 Catholick  ever  faid    that  the  Church   de- 
 pended upon  One.    (Here  I  mud  put  your 
 Author  in  mind  that  the  Empire  had  been 
 tranflated  to  ConBantimple^  long  before  John 
 was  born)  We  admit  likewife  of  what  St. 
 Cyprian  fays  of  the  College,  of  Bilhops,  and 
 C  4  that 
 
24  LETTER.    I. 
 
 that  Epifcopatus  unm  eyt^  cujm  a  fingulis  in 
 [olidum  pars  tenetnr :  BuE  I  hope  your  Au- 
 thor will  noc  compel  us  to  receive  his 
 Tranflation  of  this  Paflage^  but  if  we 
 fhould  receive  if,  it  makes  more  againft 
 him  than  againfl  us,  and  'tis  but  PafTioa 
 alone  againfl  Popery  that  could  hinder  him 
 to  fee  it.  You  know,  Sir;  your  Author 
 exclaims  mofl  furioufly  againft  an  Univerfal 
 Bifhop  v  and  if  this  Tranflation  be  good, 
 there  is  not  one  Bifhop  in  the  World  but  is 
 fo :  nere  is  hit  One  Epifcopate,  fays  the 
 Tranflation,  of  which  every  Bijlwp  has  the 
 whole,  in  Partner fljip  with  the  rep,  Now 
 Partners  have  equal  Power  with  one  an- 
 other, over  e^ery  part  of  the  whole, 
 which  they  pofTefs  in  common :  So  every 
 Bifhop  has  as  much  Power,  Jurifdidion, 
 Right  of  Infpeclion,  &c,  in  every  other 
 Diocefs,  as  in  his  own,  therefore  in  all  the 
 Diocefles  in  the  World  (Good  News  for  Poor 
 Bifhops)  there  is  an  Univerfal  Bp.  and 
 that  too  according  to  the  Principles  of  the 
 Cyprianick  Age!  A  Goodly  Frame  indeed, 
 and  fit  to  fupport  the  Church  of  Chrift  ! 
 But  not  an  Apoftolical  one,  as  1  have  fhewn 
 .already.  2.  Admitting- his  Tranflation,  I 
 anfwer  diredly.  There  is  hut  One  Epifcopate^ 
 of  which  every  Bifhop  has  the  whole,  in  Part- 
 nerfl)ip  with  the  reft  ^  as  it  is  a  Holy  Order,  / 
 granty  but  I  deny  thm  every  Bp.  has  the  whole 
 as  to  Jurifdidion,  in  Partnerjhip  with  the  ref}. 
 In  your  Opinion  every  Bp.  in  E — d  has  the 
 whole  Order  of  Epifcopacy,  as  much  at  the 
 Arbp.  of  Cant,  but  they  have  not  the  f^me 
 
 jurifdid:ion :  > 
 
LETTER   I.  'ti^ 
 
 JurifdiiSion.  Theirs  is  over  their  rcf- 
 pe(5l:ive  Flocks,  his  is  over  the  Bifhops 
 themfelvcs ;  And  thus  ic  is  with  the  Su- 
 preme Paftor.  What  harm  then  can  this 
 PafTage  do  to*his  Supremacy  ?  Sir,  we  ad- 
 mit of  what  Saint  Cyprian  fays,  Epifcop^tHs 
 unns  efty  ciijm  a  Jifi^niis  in  folidhm  pars  tene- 
 tur  :  And  we  can't  conceive  how  this  hurts 
 the  Pope's  Supremacy.  Becaufe  there  is  One 
 ^fifcofate^  of  which  each  Bijljop  poITefles 
 wholly  a  fart,  therefore  there  is  no  Su- 
 preme Paftor.  A  Goodly  Confequence  ! 
 England  is  one  Kingdom,  of  which  each 
 Landed  Man  poflefTts  wholly  a  part ; 
 therefore  they  do  not  hold  of  the  Crown, 
 
 nor  is  the  King  Supreme  Lord  !  W ggs 
 
 may  like  this :  Germany  is  an  Empire,  of 
 which  each  Baron,  Prince,  Elector, Ci^c.  pofTef- 
 fes  wholly  a  part  *,  therefore  they  don't 
 hold  from  the  Emperor,  nor  is  he  Supreme 
 Lord  and  Governor  of  the  whole  !  Are 
 thefe  Confequences  to  be  admitted  !  Sir, 
 we  own  that  in  the  Church  there  is  but  One 
 Epifcepate^  a  part  of  it  is  committed  to  each 
 Bifhop  tn  foliclfim^  but  flill  with  Subordina- 
 tion £0  the  Supreme  Paftor.  This  was  ihe 
 Frame  of  the  Church,  not  only  in  Saint  * 
 Cyprians  Days,  but  in  all  Ages  from  the 
 Apoftles  time,  down  to  ours  ^  and  will 
 ever  be  fo,  notwithftanding  all  that  rebel- 
 lious Hereticks  can  either  do  or  fay  to  the 
 contrary. 
 
 22:  Now  he  comes  again  to  his  Political  Cafe,  pag^ 
 Refiedions,  and  compares  the  fpiricual  Go-  U* 
 verament  of  the  Church  with  the  tempo- 
 ral 
 
z6  L  E  T  T  E  R.  I 
 
 temporal  Government  of  the  World. 
 But  (Sir)  do  Princes  in  the  World  pofTefs 
 and  govern  the  whole,  in  Partnerjhip  with 
 others  ?  If  fo,  then  every  Prince  has  a  righE 
 in  another's  Dominions,  and  if  one  mifma- 
 nagcs  or  opprefles.his  People,  &c.  other 
 Princes  may  call  him  to  an  account  for  it. 
 Now,  I  thought  Princes  were  accounta- 
 ble but  to  God  alone;  at  lead  I  thought 
 your  Author  believ'd  that  our  Sovereigns 
 had  power  eo  govern  their  Subjcds  as  they 
 pleas'd,  without  other  Princes  intermed- 
 dling in  their  Affairs  ;  now  it  feems  he  is  of 
 another  Mind,  his  Principles  however 
 may  not  be  unacceptable  to  fome,  whilfl: 
 they  may  ferve  a  Turn,  efpecially  to  thofe 
 who  i^elight  in  War -^  and  who  i^nows  but 
 the  Emperor,  by  virtue  of  his  Partnerjhipj 
 may  look  upon  the  Queen  as  guilty  of  Mif- 
 management  for  making  Peace,  and  faving 
 her  Snbjeds  Blood  and  Treafure,  ct-c.  But 
 if  he  fhou'd  call  her  to  an  account  for  it,  I 
 hope  your  Author  is  fo  good  a  Patriot  as 
 not  to  lide  with  him  againll  her  on  fuch  an 
 Occafion. 
 
 23.  Aftierthishe  gives  a  goodly  Notion 
 of  the  Unity  of  the  Church,  and  really  it 
 is  Pity  he  was  not  nam'd  one  of  the  Com- 
 prehenfion  Divines  in  K.  WilUarns  time. 
 Cafe  fta-  Jts  Vnity^  fays  he,  cQ'ifijis  in  the  Common 
 ted,  ;>.  i4.Q|^,.j/|-|^j^jj.y  ^l^^rein  all  agree '^  To  that  if  all 
 Sects  agree  in  fome  Common  Principles  of 
 Chriftiamty^  tho'  they  have  no  Ordination, 
 Sacraments,,  &c.  tho'  they  acd  Altar 
 ^gainft  Altar,  &c,   tho**  they  curfe   and 
 
 damn 
 
LETTER    I.  27 
 
 damn  one  another,  &c.  yet  they  are  True 
 Churches,  and  in  Union  with  the  Catholick 
 Church.  Silly  Primitive  Chriftians^  that 
 knew  nothing  of  this  Principle  !  It  would 
 have  fav'd  'em  the  Labour  of  writing  fo  ma- 
 ny Volumes,  preaching  fo  many  Sermons ,af- 
 fembling  fo  many  Council^^C^cand  all  to  con- 
 demr;  the  true  Members  of  the  Cath.  Church, 
 whom  they  unjuflly  call'd  Hereticks.  And  is 
 not  this  doing  the  Fathers  and  the  Primitive 
 Church  a  great  deal  of  Honour ! 
 
 24  What  follows  about  O^fyzTT^  Chrifl:'^ 
 Ccmmandme?2ts^  &c.  is  nothing  to  the  pur- 
 pofe  ^  and  if  it  lignifies  any  thing,  it  is  Ibidem; 
 againfl:  him  and  his  Party,  who  have  cue 
 them  lei  ves  off  from  us  by  a  Caufelefs  Sepa- 
 ration .•  But  one  thing  he  fays,  which  is  a 
 moft  Wicked  Calumny .-  For  when  or 
 where  did  the  Church  of  Rome  ever  main- 
 tain what  he  calls  her  Jsfosirum^  or  fay  that 
 Baptis'd  Perfons  faHen  from  the  Church, 
 ceas'd  to  be  Chnsllans  ?  This  he  can  never 
 (hew  ^  and  until  he  does,  you  cannot  find 
 fault  with  me  for  believing  he  is  not  very 
 fincere  in  his  Dealings. 
 
 25.  What  he  fays  oiTurks-^Moors^  Perfians^  Cafe  fi^r, 
 &c.  is  Mere  Stuff;  for  what  is  it  to  us  how  1^, 
 thofe  Infidels  are  govern'd  r*  And   we  own 
 that  'tis  a  Fancy  never  came  into  the  Heads  of 
 no  other  Aden  ah  hut  Papifts,  to  extend  theSu" 
 premacy  of  the  Bi[Jwp  of  Rome,  beyond  the  Li- 
 mits of  the  Roman  Empire.     Your  Author 
 here,  againfl:  his  Will,  fpeaks  Truth  ;  for 
 ie  camQ  into  the  Heads  of  the  Ai;cient  Fa- 
 thers,   and  every    one  kaov\s  they    were 
 
 thorow-pac'd 
 
:2&  L  E  T  T  E  R    I. 
 
 thorow  pac'^d  P^ipifi^.     I  cou'd  quote  mmv 
 
 of 'cm  upon  this  Matter,  buc  for  Brevity's 
 
 f^ike  I  (liallonly  mencioa  Two  of  great  Au- 
 
 S.  Projp.thoiky  :  Saint  Profpcr  a  notorious  Papifi^ 
 
 carm.  de  extends  it  far  beyond    the  Limits  of  thaff 
 
 Ingratis.  Empire,  and  thus  exprefles  the  Senfc  of  tha 
 
 Church  of  his  Time  :     ■ 
 
 ■^  Rome,  Peter'j  Seat^  which  to  the  World 
 is  made  the  Head  of  Paftoral  Homnr,  What" 
 ever  ^e  does  not  poffefs  by  Arms^  flje  fojfejfes  by 
 Relioion, 
 
 S.  Leo^  another  rank  P^p/^,  exprefTes  him- 
 
 ^^  i^^  felf  in  the  fame  manner  :  {a)  Ton  &-c.  fays  he 
 
 Ser.  in  '  ill  an  Apoftrophe,   to  Rome)  thatbewg  made 
 
 Nat.  A  pp.  .^^  the  Holy  Seat  of  Peter,  the  Hsad  of  the 
 
 ^^^•^  ^^'World^  y  on  might  pre  fide  further  by  divine  Re^ 
 
 ligion  than  by    Earthly  Domination,     For  thti' 
 
 by  gaining  many  ViBcries^  yen  hdve  extended 
 
 yoMr  Empire  by  Sea  and. Land ^  yet  your  Warlike 
 
 Labour  has  l^fs  fnbdaed^  than  Chriltian  Peace 
 
 ku  fubjeEied  to you»     The  Tranllation  is  not 
 
 polite 
 
 *  Sedes  I{omd,  Petri,  qu-«  Paftoralis  Honoris 
 Fa£ia  Caput  Mundo,  quicquid  non  pofTidet  Armis 
 Religione  tenet. 
 
 Yi;Iftirunt  qui  tead  banc  Glorlam  provexerunt, 
 ut  Gens  Sanf^a,  Populis  Ele^lus  Civitas  Saccrdotalis, 
 &  Kegia,  per  Sacram  B.  Vitri  Sedem,  Caput  Orbis 
 eife£la  ;  htius  praclideres  Religione  Divina  quam  Do- 
 nranarione  Terrena.  QLiamvis  enim,  multis  aucla 
 %^idioriis,  Jus  Imperii  tui  Terra  Mraiq;  protuleris, 
 nurtus  tamc-n  eft  quod  tibi  Bellicus  Labor  fubdidii;, 
 quam  quod  Pax  ChriSiianj.  fubjecic. 
 
LETTER:    I.  ^     29 
 
 polite,  but  it  is  exa^fi:,  and  yoa  can  defire 
 
 no  more.     But  Sir,  1  had  almofl  foi  goc  to 
 
 put  you  in  mind,  that   this  Saint  Profpir 
 
 was  a  peculiar  Friend  of  Saint   jiii^u[tin^ 
 
 and  that  this  Saint  Leo  prcfided  in  a  Gene-     Condl. 
 
 ral  Council  admitted  by  your  Party.     This^Chalccd." 
 
 Sir,  is  very  obfervable,  and  I  hope  you'll 
 
 take  particular  notice  of  it. 
 
 26.  But  Sir^  tho'  the  Pope's  Supremacy  is 
 denyM  by  all  ochcr  Mortals  but  Cnthotkks^ 
 what  is  that  to  us  ?  Do  we  believe  or  rejedt. 
 any  thing^becaufe  it  is  believ'd  or  rejeded  by 
 Hereticks  or  Infidels?  If  one Ihould  fay,  no 
 Ahn  but  a  Chrifiidntvtv  believ'd  J.  C.  to  be  ' 
 God,  no  IMan  but  a  Froteftam  ever  be-  ' 
 liev'd  Froteftarny  to  be  the  True  Religion, 
 would  thefe  be  good  Arguments  for  deny- 
 ing Chriffs  Divinity,  or  the  Truth  of 
 Vronftancy  ?  I  believe  your  Author  will  not 
 allow  this  ^  and  why  then  does  he  urge  fuch 
 Arguments  agsinft  the  Pope's  Supremacy  ? 
 
 27.  Hefsys  th?it  there  is  not  one  Word  in 
 Scripture  appointing  an  Vniverfal  Head  in  the,, 
 Chriflian  Chitrch  -,  and  1  fay  it  is  a  Falfe  Af-  '^^'  '^' 
 fertion,  and  I  have  prov'd  it  fuch  ^  and 
 fuppofe  there  was  not,  it  makes  nothing 
 againfl  us,  till  your  Author  can  prove  that 
 Scripture  is  the  only  Rule  of  Faith,  and 
 nothing  to  be  believ'd  but  what  is  contain'd 
 
 in  it  5  which  I  am  fure  he,  and  all  his  Par- 
 ty together,  can  never  do. 
 
 28.  In  the  Firif  Anfwer,/?.  1 6.  he  feems  to 
 
 be  mighcily  pleasM  with  his  own  Acutenels,^?^^'^'^'*^* 
 but  I'll  fhew  you  he  has  no  great  Reafon 
 
 to 
 
50  L  E  T  T  E  R    L 
 
 to  befo.  Sir,  how  often  have  we  told  your 
 Party  that  our  Difpute  with  'em  never  re- 
 garded, hi   this    Particular,    the    City    of 
 Eome^    but    the    fupreme    Paftor    refiding 
 there  r*  How  often  have  we  faid  that  before 
 Saint  Peter  was  at  Rome^  no  odier  Church 
 could  be  in  fubordination  to  the  Church  of 
 Romer'  But  then  we  have  told  you  as  often 
 that  all  Churches,  even  thoie  that  were  he^ 
 fere  that  of  Rome^  were  afcerwards  fubjeded 
 to  her  by, St.  Peter^  when  he  fix'd  his  Seat  in 
 Borne,     This  your  Author  Ihould  have  re- 
 futed with   fomtuTti^^-iike  an  Argument, 
 and  not  have  madeufe  of  a  qui1)ling  Equi- 
 vocation to  deceive   his   iimple  Readers  ^ 
 But  that  was  more  than  he  was  able  to  do, 
 fo  he  goes  on,  and  ufes.flill  the  fame  Equivo- 
 cation againft  the  Church  of  Rome,    After 
 Cafefta-fkr^  was  a  Church  at  Rome,  fays  he,  the 
 ted,  p.  i6,£ipjops    and  Fathers  of  thofe  Times^.  knew  no' 
 thing  of  its  Supremacy^  far  lefs  of  its  Irfallihi' 
 lity^  nor  ever  appeaPd  to  it  in  their  Difpntcs 
 with  Hereticks.  To  this  I  anfwer,  i.  Suppofe 
 the  Fathers  hnew  nothing  of  the  Infallibility  of 
 the  particular  Church  of   Rome^   or  of  its 
 Paftor,  what  can  your  Author  make  of  it  ? 
 For  this  is  no  part  of  our  Belief,  and  we 
 may  grant  it  without  any  Prejudice  to  the 
 Faith  of  our  Church.  2.  Thn  the  Fathers  knew 
 nothing  of  its  Paftor's  Supremacy  is  manifeftly 
 untrue,  as  I  have  (hewn  you  already.     3.  It's 
 likewifc  untrue  that  the   Fathers  never  ap' 
 peaPd  even  to  that  Pafl:or,,^'«  their  Difpmes 
 with   Herctich  ^  and  if  they  bad   not,  it's 
 nothing  at  all  againll  our  Faith  ^  but  it  is 
 
 notorious 
 
L  E  T  T  E  R    I.  5x 
 
 notorious  that  they  have  aifeafd  againft 
 Heretitks  to  the  Church,  aflemblcd  in  Gene- 
 ral Councils,  owning  the  BKhop  of  Rome  chu    c. 
 tor  their  Head  and  Supreme  Paltor,  and  no-  Efb,  &c. 
 thing  but  perveiTc  Obftinacy  can  deny  a 
 thing  fo  manitcft. 
 
 29.  Some  C^urchts  have  com endfd  for ^  ^''^  Ibidem. 
 afferted  their  LihaUcs  agMrifi  the  particular 
 Church  and  Court  of  Rome,  This  we  owa 
 and  commend  'em  for  it,  but  can  your  Au- 
 thor (hew  any  Church  that  aflerted  an  abfp- 
 lute  Independency  upon  the  Church  of 
 Rome^  and  was  not  immediately  condemn'd 
 as  Heretical  or  Schifmatical  f  And  now, 
 Sir,  I  think  when  a  Man  ^o  much  infults 
 others,  he  fiiou'd  remember  his  own  Prin- 
 ciples. Docs  not  your  Author  fay  thaE 
 every  Bilhop  fojfejfes  the  whole^  in  Partnerjlii^ 
 with  the  reft  ?  So  every  Partner  having  a  righc 
 to  the  whoie^  it  cannot  be  juftly  faid  that  any 
 part  i?  independent  of  hira  •,  therefore  accor- 
 ding to  his  Opinion,there  is  a  mutual  Depen- 
 dance  among  all  Bifhops  ^  the  Bp.  of  Rome  de- 
 pends on  others,  and  others  likewife  de- 
 pend on  him,  unlefs  your  Author  thinks 
 he  is  no  Bilhop  j  but  then  what  becomes  pf 
 the  Pretended  Ordinations  of  your  Party, 
 wRich,  againfl  theLaws'of  the  Land,  they 
 challenge,  and  derive  from  th^  Bifhop  of 
 Rome  ?  T  his  I  cou'd  demonftracively 
 prove,  but  I  leave  it  to  a  Learned  Friend, 
 who  in  a  fhiorc  time  will  publifb  an  unan- 
 fwerable  Diilcrtation  upon  the  Nullity  of 
 your  Ordinations. 
 
 30, 
 
32  LETTER    I. 
 
 Ibidem.       30.  All  that  he  fays  of  Vnity^  &c,  is  in- 
 fignificant,  but  what  he  adds  is  worth  taking 
 
 Cafe  fta-  notice  of.  All  Churches^  fays  he,  agree  in  that 
 te^3  P'ige    Summary  af  onr  Faith  calPd  the  Creed  •   and  the 
 
 '^*  Chkrchof  Rome  her  felf  mufi  think  thisfuffi- 
 
 cient  for  Salvation*  If  this  befitfficienty  thea 
 Favifis  avQ  fecure,  for  they  admit  the  Sum- 
 mary^ and  it  muflbea  mofl:  damnable  Sin 
 in  thofe  that  feparated  from  them,  or  re- 
 main in  that  Separation  upon  the  account  of 
 Pretended  Errors,  for  nothing  but  the 
 Lofs  of  their  S?Jvation  fhould  have  induc'd 
 'em  to  rebel!  againfl:  the  Church  of  God, 
 and  caufe  fo  many  Diforders,  MafFacres, 
 Rebellions,  &c,  as  they  have  done  in  all 
 Nations  wherever  they  have  got  any 
 footing. 
 
 Secondly^  Ic  is  difputable  whether  all  thofe 
 he  calls  Churches  agree  in  the  Summary  - 
 however.  Til  let  that  pafs,  and  I  fay  that 
 the  Church  of  B.ome  does  think  the  SHmma^ 
 ry  [nfficient  for  Salvation  to  thofe,  to  whom 
 Other  Articles  have  not  been  fufficiently 
 propos'd,  but  at  the  fame  time  (he  thinks 
 the  Summary  in^nf^dQat  for  the  Salvmon  of 
 thofe,  who  rejed:  other  Articles  fufficiently 
 propos'd  to  'em,  fuch  as  your  Author  and 
 his  Party  are.  Til  make  this  plain  to  you. 
 Sir,  by  a  Qiieflion  or  two,  which  l  defire 
 your  Author  to  anfwer.  Is  the  Summary 
 called  the  Creed  fnfficie^t  for  the  Salvation  of 
 a  Man  who  politively  rejcds  the  whole  Bi- 
 ble, looks  upon  it  as  a  fiditibus  Book,  and 
 unworthy  any  Credit?  Is  it  fuffciem  for 
 the  Salvation  of  a  Man  who   rejeds  all  Sa- 
 
 Eraments, 
 
L  E  T  T  E  R.    I.  3J 
 
 Cfaments,  Baftifm  and  the  Lords  Supper^  a§ 
 abominable  Superftitions.?  In  a  word,  is  ic 
 fufficient  for  the  Salvation  of  a  Man,  who 
 condemns  as  Articles  of  Chrifliamty  not 
 contaio'd  in  the  Summary  ?  What  can  your 
 Author.fiy  to  this  ?  When  he  gives  an  Aa- 
 fwer,  I  fiiall  think  hin:i  worthy  of  fome  fur- 
 ther Confideracion. 
 
 31.  The  Cuiinciiof  Tre^jt  has  added  no 
 New  Articles  to  the  Creed  ^  and  we  defy  him 
 and  all  his  Party  to  prove  that  one  New 
 jirticle  has  been  added  to  the  Old : '  Tis  true, 
 the  Council  of  Trent  has  explainM  and  de- 
 clared the  Oldones^  as  the  Councils  of  Nlce^ 
 Calcedon^  Efhefns^  &c,  had  done  long  be- 
 fore ;  and  where  is  the  Fault  of  this  ?  As 
 
 to  what  he    adds,  that  he  has  met  "with  ?w  ^^fc  ftat, 
 
 Roman  Catholick  Jo  hardy  as  to  /^y,  that  thc^^^'  ^7* 
 
 Belief  of  Purgatory,  f/:;^  Invocation  of  Saints^ 
 
 &c.  w/vs  nece[fary.    ]  anfwer,  T .  No  Catholick 
 
 ever  faid  the  Belief  o/thofe  things  is  necejfa- 
 
 ry  to  Salvation,  when  not  fufficiently  prOf ' 
 
 pos''d  :  But  2.  Every  Catholick  will  tell  him, 
 
 that  if  thofe  Points  be  fufficiently  propos'd, 
 
 and  obftinatcly  rejected,  the  Disbelief  of 
 
 'em  is  damnable  Herefy. 
 
 32.  Now  we  come  to  his  Fourth  Seftion,  the  Fourth 
 and  1  mu ft  tell  you  plainly,  that  in  his  Se- ■Jt-f^^^w^iw- 
 cond    Anfvver     he   fpeaks   neither  like  a^"'^''*^* 
 Divine,  nor  like  a  Chrijiian.     How  !    The 
 Sacraments  no  Part  of  our  Faithl   Are  they 
 
 not  of  Divine  Inflitution  ?  Are  they  not  di- 
 vinely reveal'd  ?  Are  they  not  contained  in 
 Scripture  ?  Is  not  this  fufficient  to  make 
 'em  Objeds  of  our  Faith?  And  if  It  be 
 D  not, 
 
34  L  E  T  T  E  R    L 
 
 net,  pray  what  is .?  Suppofe  they  be  Signs  and 
 Seals  ef  oar  Faithin  one  Senfe,  does  thac  hinder 
 'em  from  beiiigObjedsof  ourF^/z/^  in  another? 
 1  thought  hicherto  that  all  Chriftians  look'd 
 upon  RevcalM  things  as  Matters  of  Faith, 
 but  it  fsems  your  Anchor's  Private  Jadg^ 
 merit  h^s  made  a  New  Difcovery  iil  Divi- 
 nity ^  but  whether  it  be  for  the  Good  of 
 Cmiftiamty^  Til  leave  you  to  judge. 
 Ca./?.i8.     33-  What  he  adds  in  the  following  Page 
 about  the  Sacramsnts^  &c,  is  liable  to  ma- 
 ny Exceptions  ^  but  fince  there'^s  nothing., 
 material  in  it  againll  us,  I  Ihall  now  pro- 
 ceed to  his  Fifth  Sedion,  v/herein  he  fays 
 Two  things  which  I  wonder  at.     i .  He  fays 
 that  we  have  more  StUs  among  us   than  you 
 have  among  you*     How  can  this  agree  with 
 his  own  Principles  ?  Does  not  he  fay  that 
 rve  jland  by  our  feives^  that  we  are  in  commit' 
 riion.  with  m  Churchy  that  we  are   irreconcile- 
 ahle^  &c.  And  does  not  he  fcrew  into  his 
 Church  all  manner  of  SeEls^  Greeks^  Cophtes^ 
 EthiopeariSj  Neflorians^  &c,  in  a  Word,  all 
 thofe  that  believe  the  Summary!'  How  then 
 is  it  pofTiblc  that  we  have  more  Se5ls  among  us 
 than  you  have  among  you  !  2.  He  fays,  Ehat 
 his    Church    is    no     more    anfwerable    for 
 thofe  that   brtaik  off  from    her^   than    we  are 
 for  thofe  that   break  off  from  us,     How  can 
 that  be  ?  Does  our  Church  admit  of  a  Prin- 
 ciple that  is  a  necelTary  Caufe  of  Sed:s  ^indi 
 Divifions?   No,  we  require  Submiffion  to 
 Lawful  Authority  ^  ii  obltinate  People  re- 
 fufc  10  fubmit,  we  cue  them  off  from  our 
 Communion,  but  we  are  not  anfwerable  for 
 
 their 
 
LETTER    I.  3$ 
 
 their  Difobediencc.  A  Prince  may  require 
 Submiflion  from  his  Subjeds,  and  if  they  dif- 
 obey,  is  he  anfwerable  for  their  Grime  >  The 
 Cafe  of  your  Author's  Church  is  quite  diffe- 
 ren  t ;  fhe  admits  of  a  Principle  which  cannott 
 but  produce  SsBs  and  Divifions  *,  fhe  declares 
 that  Private  Judgment  is  the  only  Guide  that 
 muH  he  followed ;  now  it's  notorious  that  /*n- 
 vate  Judgment  if  the  only  Gaufe  of  SeBs^  Here- 
 iies,  &c,  in  the  World.  Therefore  your 
 Church  admitting  it  as  a  Principle,  fhe  is  an- 
 Jfwerable  for  all  the  pernicious  EfFc<fls  it  pro* 
 duces-, (he cannot  blame  Diflenters  when  they 
 life  it  againft  her  felf^  whatever  they  do  or  fay, 
 they  may  juflify  all  by  this  Principle ;  You'll 
 fay  they  mifjjfe  it,  they'll  fay  the  fame  thing 
 of  you  ;  fo  there's  no  End ;  And  yet  after  all 
 this,  yon  are  no  more  anfwerahle  for  thofe  SeEls 
 which  break  off' from you^  than  we  are  for  thofe  that 
 (?reaJi  off  from  us.     A  Gallant  Confequcnce  / 
 
 34.  Your  Author  begins  his  Sixth  Sedtion  7k  6th  §, 
 with  a  Stout  Argument:  The  Greek  Churchy  ^^f^-^'^^^ 
 fays  he,  is  elder  thanyonvs^and  therefore  your 
 Church  broke  ojf  from  her.  Another  Gallant 
 Confequence !  Suppofe  the  Greek  Church  he 
 elder  than  ours^  what's  that  to  the  purpofe  ? 
 'Tis  not  Age  nor  Priority  of  T/w^,  but  of 
 JunfdiElion^  that  gives  the  Supremacy.  I 
 have  told  you  this  already,  and  really  I  am 
 weary  of  repeating  a  thing  fo  often.  But 
 Sir,  is  the  Greek  Church  eldtr  than  Saint 
 Peter^  who  fix'd  his  Seat  at  Rome^  and  by 
 that  means  made  her  the  Head  of  all 
 Churches  ?  Sure  your  Author  will  not  fay 
 this,  Other  Churches  ia  Great  Britain 
 D  2  are 
 
36  LETTER    I. 
 
 are  elaer  than  dinterbHry^  yet  Canterbury 
 has  the  Primacy  over  *em  all  v  and  if  thefe 
 Churches  (hou'd  revolt  from  her,  I  believe 
 ihe  vvouM  not  be  fatisfy'd  if  they  (hou'd 
 fay,  to  juftify  themfelves,  that  thiy  being  the 
 Elder  Churches^  flje  rather  broke  off  from  them 
 by  felt wg  lip  her  Primacy^  than  th^y  from  her  ; 
 or  look  upon  it  as  a  good  Plea  to  maincain 
 their  Defel^ion. 
 
 3  5. But  is  it  not  pleafant  to  fee  your  Author 
 affirm  that  .U?^  broke  off  from  the  Gr.  Church.  To 
 hear  him  fpeak^  one  wou'd  think  he  never  had 
 heard  any  thing  of  the  infamous  Photitis.  Sir, 
 we  can  fliew  where,  when,  and  how  the  Gr. 
 .  Church  departed  from  us  ^  and  this  is  an  Ad- 
 vantage that  our  Ch.  has  over  all  Sefts :  We 
 can  tell  the  Place  where,  the  Time  when,  the 
 Manner  how,  and  the  Perfons  who  firll  broa- 
 ched their  Error?.  This  they  cah  never  do  a- 
 gainll  us,  and  we  defy  'em  altogether  to  fhew 
 the  leafl  Innovation  in  any  Point  of  our  Do- 
 drine,  which  they  condemn  as  erroneous. 
 Some  of  'em  have  endeavour'd  it,  but  you 
 know   with  what  Succefs!  The  defperate 
 Shifts    your  Party  are  forc'd   to  in    fuch 
 Occafions,     are     evident      Proofs     that 
 the  Truth, is  invincij)le.    The  French  Mi- 
 D' Alix  ii'^^r  D'  Alix  has  expos'd  himfelf  to  the 
 Novelties  Laughter  of  all  Learned  Men,  by  an  At- 
 of  Foptry,  tempt  of  this  nature^  and  thisihbu'd  deter 
 ^*'*  ony  other  of  his  Coat,  from  medling  any 
 
 more  v»'ith  that  Sut))eft. 
 
 36.  Your  Author  adds  that  the  Gr,  Church 
 never  own^d  our  Supremacy  :  But  this  is  fuch 
 a  Miftake,  that  every  Novice  in  Ecclefiafli- 
 
 cal 
 
LETTER;    I.  37 
 
 cal  Hiftory  may   eafily   perceive  .it^    and 
 there's  nothing  more  notorious  than  thac 
 the  Greek  Church  own*d  the  Suprbmacy  of  ours. 
 For  I.  She  allow'd  the  Bilhop  of  Rome  to 
 prefide  in  Councils  made  up  of  her  Biihops  : 
 Theie  Bifliops  call   him   their    Head,  and 
 therafelves  his  Members^  &c,   and   teftify 
 an    manner  of    Subjedion    to  him  ^   but-.' 
 which  is  more  obfervabie,  they  do  this  in 
 Councils  which  the  Author  and   his  Party 
 admit  as  orthodox ,  and  to  convince  you 
 the   more  pf  it,  I    quote  you  their    very 
 Words  in  their  own  Language.  \  2.  'Tis 
 notorious   that     Ihe    allow'd    the    Pope's  Sofo.  Hifl- 
 Jurifdidion  over  her  Patriarchs,  Biihops^F;^'^-  M^^ 
 &c.  and  that  he  depos'd  feme,    ^^^^^^^Ucoiom, 
 others,  (^c.  3.  The  many  Appeals    madeHift.  ecc. 
 to  the  Pope  by   Patriarchs^  PrimateSy  BijlyopSyXVo.  ii.  c« 
 &c,  is  a  further  Proof  of  the  P0pe''s  Su-i^-  Socr. 
 premacy  being  own'd  in  t\\tGr2ekChurch^^'Y%Q^ 
 and  all  this  is  aflerted  by  the  Authors   and 
 Members  of  that  very  Church.    How  then 
 can  yoa  believe  yoar  Author  when  he  af- 
 ferts  the  contrary. 
 
 37.  Thofe  whom  he  is  pleas'd  to  call  the 
 Numerous  Churches  of  Ada,  and  who  in  rea-^ 
 lity  are  but  Condemn'd  Hereticks,  reject 
 the  Supremacy  of  the  Church  of  Rame^  and 
 fo  do  the  Hereticks  of  Swe^e»y  Den* 
 marky  Holland^  &c,  and  who  denies 
 D  3  this  ? 
 
 'f-  2y  ^Av  CU  YJi%cLK\\  /y.5Aa>;'  nyiuoviVKt  &c.  PP.  C.Cal. 
 ad  Uo*  Tct  ctyta.  ^ihn  tm  ctyta.  Yji^aKn.  Con.  Epb, 
 Afls.  2.  Wfjuf^^  coi  qiyMa  ixi\n  ^^Tirshicm^i-  Pair'es 
 C.  Confixn*  apud  Ihsoiorsu  Lit),  v,  Hilt. cap»  ix. 
 
gS  L  E  T  T  E  R.  I 
 
 this?  Heteticks  will  always  rcjcdl  the  true 
 Dodrine  of  the  Church,  we  cannot  help 
 that^  but  their  Perverfenefs  does  not  de- 
 prive the  Church  of  her  Right :  A  Num- 
 ber of  Rebels  may  rejed  a  King's  Lawful 
 Title,  but  their  Obftinacy  does  not  make 
 him  forfeit  his  Right. 
 Thldem.  38.  As  to  the  Churches  of  Jfrica^  read 
 -^'"^•Ep-  the  162  Epiftle  of  Simi  JagMfiin^  and 
 -^2.  you'll  |)g  convinced  of  your  Author's 
 Miflake.  The  Fujfta?is  were  converted  to 
 Chriflianity  by  Schifmaticks,  fince  the  time 
 of  Photim  ^  they  (till  perfift  in  the  fame 
 Schifm,  and  fo  'cis  no  Wonder  they  never 
 Gwn'd  our  Supremacy. 
 
 39.   Bur,  Sir,  I   wonder  your   Author 
 does  not  remember  what  was  decreed  con- 
 cerning the  Pope's  Supremacy,  in  a  Coun- 
 Co^.SarlcW  alTembled  in  the  Purer  Times  of  the 
 ^•^"- 3- 4- c7;n/?/<i«  Church,  'viz,,  about  Twenty  Years 
 A,D.s45.Qfj.gj.   ^1^^^  Qf  j^-^^^  jl^g  Greeks  as  well  as 
 
 the  Latins^  received  it  as  oecumenial  ^  and 
 
 this  Council  allows  Bifhops,  &c.  to  appeal 
 
 to  the  Pope   in  cafe  of   Grievance,  &c, 
 
 and  wdu'd  the  Grech  have  fufFer'd  this,  if 
 
 they  never  had  ojvnd  the  Pope^s  Sttfremacy  i* 
 
 Sir,'tis  too  well  known  how  jealous  the  Greeks 
 
 have  always  been  of  their  own  Privileges. 
 
 Noreii.    Bat  they  believM  the  Pope  to  be  Supreme, 
 
 '^I'f^'''^'      and  fo  did  then  a.\]  Faithful  Chrifltans  in  the 
 
 Orca^A.  ^^^^i^;>  for  the  Reafons  exprefs'd  in  an  hn- 
 
 U.  424. '  psrial   Lavv^  pu b  11  Ih'd  in    thofe  Primitive 
 
 Times,  vtz!..  That  the  Supremacy  of  the  See 
 
 jipofioUc'k    has    been    eftahlillid  both    by    the 
 
 ^ERJT  of  Saint  Peter,  who  is  the  Trince  of 
 
 JEvifcopd 
 
L  E  T  T  E  R    I.  59 
 
 Efifcofal  Society ^^hy  the  Dignity  > of  the  City^ 
 and  by  the  f acred  Ai4thority  of  a  Synod, 
 That  is  5y  Divine^  Civil^  and  Ecdefiaftical 
 Law.  And  can  there  be  any  thing  more 
 convincing  than  this  is,  for  the  Pope's  Su- 
 prems?cy  f 
 
 40.  That  Romefiands  by  herftlf  the  msft  /Vr^Gafe  ftat. 
 rec»ncileMyof  any^  is  very   true;  file  never  p..  20. 
 tampers    with   Hereticks,  fhe'il  not  ailoiv 
 
 'em  to  believe  what  they  picafe,  and  yet 
 a'dmit  'eminto  her  Communion.  If  they 
 rejeft  but  one  reveai'd  Truth,  (he  con- 
 demns 'em  as  if  they  rejeded  air^  (he  conll- 
 ders  the  Supremacy  of  her  Pallor  as  oa^  of 
 thofe  rcveal'd  Truths,  and  if  Hereticks 
 fhould  believe  this,  and  deny  any  other  Ar- 
 ticle, fhe  would  fliil  condemn  them;  Your 
 Church  is  not  fo-,  Ihe  can  be  reconcil'd 
 with  any  thing,  Hereticks,  Schifmaticks, 
 CophteSy  Neftoriam^  .Abiffms^  &c,  any  Peo- 
 ple are  welcome  fothey  believe  the  Sm/ima- 
 ry.  Tho'they  curfe,  anathematize,  damn, 
 ^c,  one  another,  yet  they  are  the  fame 
 Catholick  Church,  becaufe  (forfooth)  they 
 agree  in  the  Common  Principles  of  Reli- 
 gion contain'd  in  the  Summary  !  A  Goodly 
 Crew  indeed,  and  fit  to  be  calFdthe  Bod/ 
 0iJefmChrift\ 
 
 41.  Not  only  the  greated  part^  but  the  Ibidem. 
 ViholQ  Catholick  Church,  did,  and  ever  will 
 
 own  the  Supremacy  of  the  Roman  Church  ^ 
 and  whoever  denies  it  is  not  o'f  t\\QCatho' 
 lick  Church,  but  a  condemn'd  Herecick. 
 His  ODlervaiion  that  r^o  Nation  which  broh 
 off  from  Komi^^  ever  ret nrn^d  to  her  fig^i^^^  is 
 D  4  moft 
 
40  LETTER!. 
 
 rnofl  falfe,  for  not  to  mention  others,  the 
 Creeh  did  return  to  her  often,  and  broke 
 oft'  from  her  as  often  •,  nothing  of  an  Hi- 
 llorian  can  be  ignorane  of  this  ^  and  if 
 Rome  has  beennpon  the  lofing  hand  on  one  fide, 
 fhe  has  been  upon  the  winning  hand  on  the 
 other  \  Ihe  has  added  to  her  Communion 
 as  many  at  leaft  as  fell  from  her  ^  her  Ac-' 
 quilitions  in  Jfia^  Africa^  and  efpecially  in 
 America^  are  viftble'j  and  if  your  Author 
 be  ignorant  of  this,  he  muft  be  altogether 
 unacquainted  with  what  pafTes  in  the 
 World.  ' 
 Ibidem.  42.  As  to  what  he  adds,  we  challenge 
 him  and  all  his  Party,  to  Ihew  the  leaffc 
 €hd?2ge  of  Frlncifles^  in  Supremacy  or  Infalli" 
 hility^  relating  to  taith :  Tis  but  the  Spi- 
 rit of  Error  th^t  makes  him  impofe  on  us 
 fuch  a  Calumny  ^  and  I'm  fure  he'll  deceive 
 l|is  filly  Lord,  by  promifing  what  he  will 
 never  be  able  to  perform. 
 
 43.  We  own  indeed  your  Reformation 
 has  done  fome  good  to.  the  Church  of  Reme : 
 It  has  made  her  Paftors  and  Dodors  apply 
 therafclves*  with  more  Care  than  was  before 
 needful.  Whilfl:  ^ravenous  Wolves  are 
 roving  about  the  Flock,  the  Shepherd  is 
 more  watchful.  The  Devil  himfelf  is  be- 
 neficial to  Good  Men  in  the  fame  manner  ^ 
 his  Temptations  make  'em  more  careful, 
 and  they  acquire  a  greater  Treafure  of  Me- 
 rit by  overcoming  his  Temptations.  Thus 
 your    Reformation    has  Yeforrn'd   Popery^  and 
 
 we  thank  you  for  ir,  as  much  as  Good  Men 
 
 thank 
 
L  E  T  T  E  R   I.  41 
 
 thank  the  Devil,  for  tempting  them  to 
 their  Deftrudion. 
 
 43.  Sir,  what  does  your  Author  mean  incaPg  ^^^^ 
 faying  he  knows  nothing  Jlwuld   hinder  him  to  page  20, 
 communicate  with  the  Greek  Churchy  if  no- 
 thing fi^f^d  were  required  of  him  as  a  Condi^ 
 
 tion  of  Communion  ^  for  he  may  fay  the  fame 
 thing  of  the  Roman  Church.  But  does  he 
 think  the  Greeks  require  nothing  ^  (infd  as  a 
 Condition  of  Communion  ?  Let  him  confulC 
 liis  Brethren  of  Wittemherg^  they'll  tell  him 
 their  Opinion  of  the  Matter,  and  how  kind- 
 ly they  were  receiv'd  by  the  Gr,  Church  in 
 the  Patriarch  Geremi^Ws  time.  If  he  means  ^5!{!:  ^^f' 
 that  the  Greeks  require  nothing  finfd  as  ^^^r-f^Q^^" 
 Condition  of  Communion^  then  he  thinks  Tr^«- 
 /nhftantiation^  Adoration  of  the  Ho(t^  Invo- 
 cation of  Saints,  &c.  not  to  be  fmful  *,  for 
 they  require  2l  Belief  of  thefe  as  a  Condition 
 of  Communion :  And  why  then  fuch  a  Hue 
 and  Cry  after  poor  'Pa^i^s  for  believing 
 thofe  Dodrines  f  Your  Author  will  do  well 
 to  give  yoQ  fome  Satisfadl:ion  in  this  mat- 
 ter. 
 
 44.  'Tis  true,  Roynt  can  Communicate  with  Cafe  flat. 
 vonebut  her  felf.    It  by  J^ome  your  Author  P*  3 1- 
 means  that  Church,  fpread  in  every  Na- 
 tion, and  in  Communion  with  the  Supreme 
 Paftor,  commonly  reiiding  at  Rome  *,  and  I 
 
 have  told  you  already  that  ihe  rejefts  all 
 Hereticks,  Schifmaticks,  &c.  We  own  that 
 a  Communion  admitting  Private  Judgment 
 as  a  Principle,  is  more  extended  and  extendar 
 hie  than  ours,  for  it  takes  in  Schifmaticks, 
 Hereticks,  Heathens,  Deifts^  Atheifts,  &c. 
 
 For 
 
42  LETTER     I. 
 
 For  they  all  follow  this  Principle,  which 
 according  to  your  Author,  is  the  only  Guide 
 that  God  Lts  given  ^em.     Thus  indeed  you  are 
 niore  CathoUck  than  we,  and  in  that  Senfe 
 we  will  never  difpute  with  you  the  Title  of 
 the  CathoUck  Church. 
 Ibidem.      45.  What  your  Author  adds  is  pretty  odd: 
 He  lays  that  the  Vniverfd  Supremacy  is  that 
 which  mofl  of  any  one  thing  in  the  World^  hin^ 
 ders  the  Vnion  and  Communion  of  Chriflian 
 Chifches,    How  can   that  be.?  For   i.  He 
 makes   us   to   underftand  they  are  all  in 
 Vnion   with    one  another,    lincc  they  all 
 agree  in  the  common  Principle  of  the  Sn^^ 
 7?2iiYy  •,  and  how  can  the  Supumaey  hinder  the 
 Communion  of  thofe  who  are  in  Communion 
 already/'  2.  If  they  be  not,  how  does  our 
 Supremacy   hinder  the  Author's  Church  to 
 unite  with  fome  other   Churches?    Why 
 does    Ihe    not   try  whether    any    other 
 Churches  in  the  World  will  admit  her  to 
 iheir    Communion,    except   perhaps   the 
 Cdvanifis^   and  'tis  no  Honour  for  your 
 Gbwrch  to  be  admitted  by  fuch  a  vile  and 
 infamous  Sed  as  this  is ;  Interelt  or  Spite 
 Vvil]  make  them   do  any  thing;  in  1632 
 they  admitted  of    the.  Lutherans^   but  the 
 /-'A/r/j^rr^/^j-rcornfulIy  curs'd  and  rejeded  ''em. 
 The  French  Hagonots  hate  Epifcopal  Ordi- 
 ua lions,  but  in  England  they  can  conform. 
 This    ihevvs     v^hac     a    Crew     they  are! 
 WhilH  ;you  are  m  Power  they  will  fawn  up- 
 on yoo,  but  ycu  kaow  how  they  us'd  you  in 
 1648,    and   how  they  ufe   you    now    in 
 SLOiiarJ.',^  fo  there  is  no  uulling  to  them. 
 
 But 
 
LETTER    I.  4j 
 
 But  why  does  not  your  Cluuxh  attempt  an 
 Vnion  with  the  Greeks  ?  It's  true,  they  re- 
 jected the  Lutherans^  tho'  nearer  in  Belief 
 to  them  than  you  are :  Perhaps  they  will 
 not  ufe  you  fo  uncivily,  where's  the  harm 
 to  try  ?  Why  does  ftie  not  make  an  Vnion 
 with  the  Lutherans^  who  are  nearer  home? 
 The'  they  rejededthe  Cdvinifts^  they  may  be 
 more  civil  to  you,  becaufe  you  have  fettled 
 a  good  Succeflion  upon  one  of  their  Reli- 
 gion, and  one  Good  Turn  requires  an- 
 other. I  fay  it  again,  where's  the  harm  to 
 try  ?  But  curfed  Pofifli  Supremacy  is  in  the 
 Way,  and  that  fpoils  all !  What  a  Difap- 
 pointment !  Rif^m  tenentis ' 
 
 47.   The   Author    begins   his   Seventh 
 Sedion  with  faying  tW^  vever  was  3,  Gene- Cafe  Aat. 
 ral  Council^  &c.  and  gives  no  Proof  for  it  but^'  ^^' 
 his  own  Word,  which  is  no  Demonflra- 
 tion ;  but  he  gives  the  Lie  to  the  Compilers 
 of  the  59  Articles,  which  fhews  no  great 
 Refped  for  fuch   great  Men !    What   he 
 adds  is  partly  untrue,  and  partly  infigniiTi-^'^^"7^*  ?. 
 cant-,  its  untrue  th:u  Councils  call  tbem-''^->"'^^* 
 felves    Oecumenical^     becaufe     they    were 
 within  the  Empire  ••,  had  they  been  aflem- 
 bled  without  the  Empire,  as  many   have 
 been  fmce  its  Fall,  they  w^ould  have  call'd 
 themfelves    OecHme??ica!  j     whether   the  La-^ 
 tin  Church    was  or  was  not  the  Oihtmene 
 of  the    Empire^   it  fignifies  nothing  \    and 
 we  o'A^n    that     Hereticks     and    Schifma- 
 tkks   have  been    partly    the  Occafion  we 
 are  call'd  Roman  C^.thoUcks  •,  by  that  Name 
 we   are  dilliriguifhM  from  Hereticks  vv-ho 
 
 are 
 
44  L  E  T  T  E  R    I. 
 
 are  in  Rebellion  againft  the  fupreme  Pador 
 
 rcfiding  at  Rome,    But  Dn  Pinh  Remark,  if 
 
 M  be  his,  is  falfe  ;  for    long    before    the 
 
 .    Schilm  of  the  Greeks^  the  True  faithful  were 
 
 Vide  vitl.  caird  Romans :  But  fuppofe  the  Obfervation 
 
 njtuen.      CO  be  true,    what  hurt  can  it  do  us  ?  Or 
 
 Hiit.  dc  vvhat  Advantage  can  it  be  to  your  Author's 
 
 per  vand.Q^ufc  ?  Nothing,  but  to  make  fimplc  Rea- 
 
 &c?*  "'^'ders  believe  he  fays  fomething,  when   he 
 
 fays  nothing  at  all. 
 
 48.  If  Du  Pin  vindicates  the  Rights  of 
 every  National  Church,  againft  the  parti- 
 cular Church  andCourtof  Rome^  we  com- 
 mend him  for  it,  and  this  I  am  ready  to  do 
 when  Occalion  offers ;  in  the  mean  time  I 
 wonder  your  Author  can  have  the  affurance 
 Czfe;psg.io  quote  falfely  the  Vroceedirgs  of  the  Parlia- 
 2»-  mem  of   Paris,  lince   every  Reader  of  his 
 
 own  Book  may  eafily  difcover  the  Impo- 
 jlure.  Pray, 'Sir, let  us  turn  to  Page  45  of 
 the  A^pendix^  lett  US  compare  his  Quota- 
 tions with  the  Places  he  quotes,  and  ,  then 
 frame  what  Judgment  you  pleafe  upon  the 
 whole.  The  Proceedings  of  the  Parliament  of 
 Paris,  fays  your  Author,  tells  the  Pofe  that 
 his  Bifhoprick  extends  only  to  the  Diocefs  of 
 Rome,  and  his  Patriarchate  to  thofe  Provinces 
 caird  Suburbicarian  &c.  The  Words  of  the 
 AptJsndix  runs  thus  .*  L  it  that  the  Pope  means 
 to  have  no  more  Commerce  IP/V/:;  France  ^  Is  he 
 verftaded  that  his  Power  reaches  no  further  than 
 the  Diocefe  of  Koms^and  his  Patriarc'^^fliip  no 
 further  than  the  neighbouring  Provinces  call 
 Suburhicarial  ?  Dees  be  intend  to  renaituce  the 
 Onality  of  Hiad  of  the  Churchy  and  comman 
 
 Father 
 
LETTER.    I.  45 
 
 i^ather.  of  the  Faithful  ?  Now,  Sir,  has  this 
 Pafljge  the  Meaning  your  Author  gives  it? 
 And  is  an  Interrogation  always  the  fame 
 thing  with  apofuive  Affirmation?  If  a  Child 
 fhould  ask  a  carelcfs  Father  whether  he 
 thinks  his  Power  extends  not  to  the  Children 
 he  negleds,  or  whether  he  intends  to  re- 
 flounce  the  Quality  of  Hedi  of  the  Family,  or 
 Father  of  his  Childem  ?  Wou'd  this  be  po- 
 litively  affirming  that  the  Father's  Power 
 does  not  extend  to  his  Children  ?  That  he 
 is  no  more  Head  of  the  Family,  or  Father  of 
 bis  Childrea  ?  Ridiculous !  Can  this  be  Fair  , 
 Dealing  in  your  Author?  Efpecially  fince 
 he  knows  the  Parliament  never  intended  to 
 iay  any  thing  contrary  to  the  four  Propor- 
 tions. Turn  over  to  Page  51  of  the  Ap- 
 fendix^  and  there  you'll  find,  to  your  Au- 
 thor's Shame,  what  their  Opinion  is ; 
 There  they  fay,  that  mnvith  ft  audit  g  all  the 
 Topis  ill  Vfage  to  ^em^  they  will  ever  remain 
 itijeparahly  united  to  the  Holy  See^  will  achwrv^ 
 Udge  S.  ? cicr^ s  Succejfor  as  the  Firfi  avdChief 
 of  the  Bifhops,  will  mojl  religioiifly  n^aintain  the 
 Communion  and  Correfpondence  with  the  Church 
 of  Rome.  Can  there  be  any  thing  plainer 
 than  this  is  ?  And  what  Opinion  can  yo\x> 
 have  of  your  Author's  Sincerity  ? 
 
 49.  What  he  fays  of  the  ftout  Refinance. 
 of  the  Biihops  of  France^  is  like  wife  un- 
 true. Turn  over  to  the  44Ch  Page  of  the 
 Jippendix^  there  you'll  find  that  thofe  Bi- 
 fhops  never  pretended  to  Excommunicate 
 the  POi  e,  and  that  your  Author  niulb  be 
 eithtr    ignorant    or   malicious,   when   he 
 
 gives 
 
4^  LETTER    I. 
 
 gives  that  Senfe  to  thefe  Words,  Si  excom^ 
 mHmcmuriiS  veniret^  excommumcatiis  abiret. 
 
 But  what  if  fome  rebellious  Bifliops 
 fhould  have  excommunicated  the  Pope  and 
 dcpos'd  him  too,  could  that  prejudice  his 
 Right  more  than  Rebellious  Subjeds  could 
 a  King's  ^  befides  if  your  Author  be  any 
 /  thing  vers'd  in  Antiquity,  he""!!  find  that  in 
 Ty^nce^  at  that  very  time,  the  Pope's  Supre- 
 macy was  ovvn'd  by  all  the  Kingdom. 
 And  then  to  what  purpofe  his  Quotations 
 here. 
 
 50.  Now  your  Author  is  in  a  Quef^ioning 
 Cafe,  fxg.  Humour,  and  asks   what  is   that  Head  can  he 
 -^3'     •       excemmmicated  by  his  AUmhers  ?  If  I  (hou'd 
 retort  n-W  ^  that  Head  c"4^;4^e  cut  off  and 
 dethroned  hy  his  Ahmheys}  And  conclude 
 from"  hence  that  King  Charles  I.  O-c.  is  not 
 Head  or  Supreme,  what  would  your  Au- 
 thor anfwer?  2.  He  asks  what  is  that  Sujtre" 
 macy  can  be  limited  or  (ontroFd   by  its  Snh^ 
 je^Sj  and  of  which  they  are  Judges  ?    If  your 
 Author  had  read  Bcllarmin^  Book,  which 
 tell,  de  ^^  quotes  fo  often,  he  would  not  have  pro- 
 J{g,  Pont.pos'd  fuch  aQueftion.     An  Abfolute   Un- 
 lib.i.  cap.  limited    Supremacy  cannot  be    controCd^  &c. 
 111.  t<^c.      yy  ^Yj  SiibjeHs^  I  own  j  but  did  we  ever  fay 
 there  was  fuch  a  Supremacy  in  the  Pope? 
 Our  Church  Government  is  mixt,  made  up 
 of  Monarchy,  Ariftocracy,  &c.  OurPaftor 
 is  fupreme  butnotarbritrary^  his  Power  is 
 limited  by  the  Laws  of  God  and  the  Ca- 
 nons of    the  Church*,  Popes  themfelves 
 do  own  this  :^  And  therefore  his  Subjedts 
 caa  know  how  far  it  reaches.    Thus  it  is  in 
 
 Enaland 
 
L  E  T  T  E  R    I.  47 
 
 JEtfgUnd*^    the    King's  Pocver   is  limited :  Zaxm^z- 
 He   mult  govern    by   Law,  and    not  ac-P"^  ^^^^* 
 cording  to  liis  Pleafurc,  yet  none  of  yoa^^'^^*  '* 
 will  deny    that  he  is   Supreme  Governor 
 both  in  Church  and  State.     The  Emperor         * 
 is  the  Supreme  Head  of  the  Empire,  yec 
 his  Safremacy  is    limited  and  control^ d  by  his 
 Subjects ^  and  they  are  Judges  of  \i.     The  Go- 
 vernment of  the  Church  is  much   of  the 
 fame    nature   with    that  of  the  Empire.- 
 This  we.  aflert,  and  why  then  all  your  Au- 
 thor's Impertinent  Queilions  ?  Will  he  ne- 
 ver leave  off  his  Unfair  Ways  ?  Will  he  al- 
 ways impofe  Opinions  upon  us,  and   then 
 refute  them  as  if  they  were  ours  <*  This  in- 
 deed is  a  very  eafy  Way  of  difputing,  but 
 I  hope  you  will  not    fay,    'tis  a  very  ho- 
 ned one. 
 
 51.  He  begins  his  Eighth  Seftion  with  Cafe  flat. 
 an  AfTertion  which  has  been  already  confu-^^^'*  ^^' 
 ted,  and  uppn  his  Lord's  faying  that  abfolnte 
 Supremacy  and  Infallibility  arc  not  in  the  Pope^ 
 but  in  a   General  Council-^  he   cries    out  this 
 gives  fip  your  whele  Foundation,     Pray,  Sir, 
 what  Foundation  does  it  give  /^/>?  For  fup-   , 
 pofe  Topes  and  not  Councils^  pretend  to  be  Sue-  V'l^  ^    f-^' 
 cejjors  of   bamt    retcr,  and   Heirs  of  all-  the  j.ji^ 
 Vromifes  made  to  him^  how  does  that  hurt    " 
 the  Church's  Infallibility^  or  the  Pope's  Li-, 
 mitted  Supremacy 't  Know  this  from  your 
 
 Author 
 
 *  Mirf.  1,'^^.  ^,  CdvoiKs  EcdcjiAflico5{'\nq■a\t)fol' 
 'veremn  poiTuiTiUs^iii  Vefirforcs  ^  Cuftvda  Canc?nim 
 fmnus  non  Irangrejlbrei* 
 
 '/, 
 
4S  LETTER.    L 
 
 Aulhor  the  firfl  time  you  fee  him,  artd  iii 
 the  mean  time  let  us  examine  his  learned 
 Thought  upon  the  Councils. 
 
 52.  Sir,  I  have  often  wonder'd  at   the 
 ■*        Injuftice  of  your  Party  ^  they  accufe  us  of 
 propagating  Deifm  in  the  Nation,  and  fay 
 jfePhil.'^^^  Hndohhted  FaB^  when  they  themfelves 
 Lipf.  Jn-  are  guilty  of  this  Crime.    To  maintain 
 Jwer  to  the  their  Rebellion  againft  us  ^  they  frame  cer- 
 Free  thin- jgjjj   Principles,  which   the  Delfis  turn  a- 
 gainft  'em  with  Advantage  :  When  we  repre- 
 sent to  'em  the  dangerous  Confequences  of 
 thefe  Principles,  they  exclaim  mofl:  bitter* 
 ly   againft  us.      We  cannot   help   that^ 
 whatever    they  fay  we  mufl    defend  the 
 Truth  y  but  it  is  a  peculiar  Providence  of 
 God,  that   our  Enemies  can  fiy  nothing 
 againft  us,  but  what  at  the  fame  time  de- 
 ftroys   all   Religion  ^   and    this  is   worth 
 the  particular  Notice  andferious  Confide- 
 ration  of  any  Man  who  thinks  he  has  a  Soul 
 to  be  fav'd, 
 Cafefta-     53.  What  your  Author  objefts  againft 
 ted,   pageComcils^  to  maKe  'em  of  no  Authority,  is  of 
 ^^'  this  kind.     A  Deifi  can  make  the  very  fame 
 
 Objections  againft  the  Scripture^  to  ihew 
 that  it  can  be  no  Rule  of  Faith.  He  can 
 fay.  Ton  Chriflians,  j^-^/^  are  not  agreed  among 
 your  felves  concerning  Scriptures,  a  great 
 Number  of  your  Ancient  Fathers  give 
 lifts  of  many  Books  calCd  Scripture,  which 
 are  to  be  reje^led^  they  giz'€  Lijfs  of  other 
 Books  that  are  to  be  partly  receivd  and  partly 
 reprobated  y    they   mention    other    Books     as 
 
 donhtfd 
 
LETTER.    L  49 
 
 douhtful^  that  is  J  neither  a^frov'd  mr  rejeBed-^ 
 this  is  going  thro"  all  Degree's  of  Vncertairtyi 
 ^nd  fomt   of  them  fay  that  feveral  things  in 
 thofe  Books  allowed  to  be  Scripture,  were  foiled 
 in  by  Hereticks,     The  Church  of  England  re- 
 ceizies  the  Books  contained  in  the  New  1  efta- 
 meni,  wholly  and  throughout^    but  the  Church 
 ©/Sweden,  Denmark,  and  other  Lutheran 
 Churches^  rejeEl  a  great  fart  of  them  j  fo  that 
 who  place  the  Infallibility  in  Scripture,  will  need 
 another  Infallible  Judge  ho  determine  thefe  Dif- 
 futes  concerning  the  Scriptures,  which  are  tru- 
 ly canonical^  and  which  are  not  ^  and  which  are 
 -partly  foy  and  which  throughout  ^  and  what  part 
 of  thofe  that  are  throughout^  has  been  corrupted 
 hy  Hereticks  j  if  that  may  be  called  true  through- 
 oHty  which  is  corrupted  in  any  Tart  ^  and  when 
 one  Scripture  condemns  another^  by  contradiclirfg 
 it  J  which  JhaH  we  believe  ?  And  if  wemufimt 
 believe  every  Book  that   affumes  the  Title  of 
 Scripture,  we  can  believe  no  other  Book  contra- 
 dining  ity  for  that  fame  Reafon,     The  Book  of 
 Revelations     is  generally    condemned  by    the 
 Lutherans,  yet  it  calls  it  felf  Scripture,  and 
 is  f»  as  y  much  as   any  other  Book;  and  what  a 
 thing  is  it  to  fay  the  Scriptures  fo  call^d^  are 
 
 Sirtly  right  and  partly  wrong  ?  And  who  is 
 udge  of  that  ?  Is  there  any  Certainty  in  this^ 
 much  lefs  hfallihility  ?  And  we  muft  have  an 
 Infallible  Method  too^  to  preferve  thofe  Scrip- 
 tures that  they  be  not  adulterated,  as  great 
 Numbers  of  you  fay  they  have  heen^  and  they 
 continue  ft  to  this  Day  tn  the  yolumes  of  their 
 Bibles :  Why  then  are  they  not  amended,  and 
 thefe  Suppofitions  and  adulterated  Parts  (thefe 
 £  arc 
 
50  L  E  T  T  E  R    L 
 
 Are  the  Words  of^many  Learned  Chrlftians^ 
 flruck  out  ?  But  the  fever al  Editions  of  their 
 Scriptures  are  in  the  Hands  of  other  People^ 
 and  therefore  they  can  make  ro  Alteration  in 
 '^em  without  being  deteBed,  Now,  Sir,  leC  your 
 Author  anfw'er  the  Df///i  Objedioas,  and  if 
 bis  Aafwer  be  good  in  defence  of  Script are^ 
 I'll  engage  to  apply  it  to  folve  what  he  ob- 
 jeds  againft  Councils, 
 
 54.  But  turthcr,  if  bis  Objedlions  be  good 
 againft  General  Councils,  and  if  they  are  im- 
 poflible,  as  your  Author  boldly  affirms  they 
 are;  there  never  was,  nor  ever  will  be,  a 
 Lawful  Parliament  in  £;7g/^w^  ;  for  there  is 
 DOE  one  ObjedioH  that  can  be  made  againft 
 the  Poflibility  of  Councils,  but  may  be 
 us'd  againft  the  Pofllbility  of  Parliaments, 
 snd  then  what  becomes  of  Liberty  and  Pro- 
 perty ?  A  Difpcrate  Shift/  But  thus  it  is 
 with  your  Party  ;  they  cannot  attack  us, 
 or  maiiitain  their  Herefy,  but  they  mult 
 admit  Principles  deftru^ive  either  of 
 ChriFiianity  or  Government.  Durum  Telum 
 Necejjitas ! 
 
 Let  us  put  this  in  a  clearer  light.  You 
 know.  Sir,  a  Parliament  is  the  whole  Na- 
 tion aflembled  in  its  Reprefentatives,  when 
 it  is  lawfully  caird,  and  every  Member ^- 
 mitted  to  Vote  freely,  then  it's  look'd  up- 
 on by  all,  as  a  Lawful  and  General  Afiem- 
 bly  of  the  whole  Nation. .  Now  if  fome  of' 
 the  Members  Ihould  be  detain'd  by  Sick- 
 nefs,  Bufinefs,  Captivity,  Negled,  &c. 
 would  their  Abfence  hinder  this  Allembly 
 from  being  a  Lawful  Parliament?  NoManin 
 
 his 
 
LETTER    I.  5« 
 
 his  Wits  can  fay  this.  Befldes,  haVe  we  not 
 Rules  to  know  when  a  Parliament  is  lawful, 
 and  when  not  ^  when  'tis  to  be  wholly  re- 
 jeded,  and  when  partly  ?  Don't  we  know 
 that  Oliver\  are  wholly  to  be  rejcded  ; 
 Charles  the  Firft'^s  to  be  partly  received  and 
 partly  rejeftcd^  the  firft  whilft  they  re- 
 mained in  due  Subordination,  the  fccond 
 when  they  degenerated  into  a  Rebellious 
 Conventicle?  &c.  Thus  it  is'in  Councils; 
 The  Supreme  Paftor  calls  'em  by  a  Lawful 
 Authority,  every  one  that  has  a  right,  is  ad- 
 mitted, and  gives  freely  his  Opinion  of 
 Matters,  ^-^c.  Some  cannot  come  for  feve- 
 ral  Rcafons  ^  but  this  does  not  hinder  the^ 
 Council  from  being  a  General  Aflembly  of 
 the  Church,  no  more  than  it  does  a  Pailia- 
 ment  from  being  a  General  Aflembly  of  the 
 Nation.  Befides  we  have  our  certaia 
 Rules,  to  know  when  a  Council  is  lawful^' 
 and  when  not,  what  Councils  are  partly  fo^ 
 and  what  not^  and  what  part  is  corrupted 
 and  what  not  ^  we  have  likewife  means  to 
 know  when  one  Council  condemns  another,  ' 
 
 which  to  believe  and  which  not.  And  when- 
 ever he  h^s  a  mind  to  learn,  he  (hall  be  ful- 
 ly intruded  in  this  Matter. 
 ^  5  5.  Now  let  us  make  fome  few  obferva- 
 tions  upon  what  he  has  here  objeded  againft 
 Courjcils,  I.  Bellermm  does  not  allow  that:  • 
 anything  efTential  to  Faith  was  foifted  into 
 Councils  by  Hereticks^  and  the  Foifting  in  of 
 other  things  has  happen'd  to  ^cnptHre  ;  fo 
 that  can  be  no  Argument  againft  OuncUs. 
 2.  The  CoHncd  of  Lateran  does  not  condemn 
 
 E  2  the      ' 
 
52 
 
 LETTER    I. 
 
 th  CoHvcil  of  Bafil,  whilft  it  remainM  a 
 True  Council  ;  buc  whea  h  turn'd  into  a 
 Diforderly  Convemich'^  as  a  Tr^f  Parlia- 
 mcMU  condemn'd  the  i?/^y/?p  Parliament, 
 which  was  a  Lawful  one  in  ihe  Beginning, 
 but  afterwards  degenerated  into  a  Rebelii- 
 bUS  Conventicle.  3.  "Ihe  Church  of  France 
 does  not  receive  the  Council  of  Bafil 
 wholiy-j  md.  'tis  eafy  to  know  this  by 
 reading  any  Author  thai  fpeaks  of  tne 
 Matter^ 
 
 55.    Now   your  Author   is  willing  to 
 make  a  Scheme  for  us  *,  and  a  Good  one  it 
 mud  be,  fince  it  comes  from  the  Hands  of 
 fuch  an  Officious  Friend  !  But  I  hope  1  may 
 have  leave  to  make  fome  few  Exceptions 
 againft  it.     i .  He  fays  the  Church  of  Rome 
 ns^.kes  her  felf    the  Vmverfd    or    Catholick 
 Chiirch  ^  if  he  means  by  the  Chmch  of  Rome 
 all  Cbri{}iarjs    profefling  the   True  ^  Faith, 
 and.  in  communion  with  Saint  Teterh  Suc- 
 cefltr,  he  is  miftaken  •,  flje  does  not  make 
 her  felf  the  Catholick  Churchy    for  ^e  was 
 made  fo   by  Jcfm  Cbrift,  before  any  Chri- 
 /?/>«j  were  in  Kome.     2.  This  Church  o\vnSj 
 that  whoever  is  not   in  her  Co^nmnnion^  is   out 
 of   the  VJe  of    the  Catholick    Chmch.     3. 
 And  thus  the  True  Chmch^  the'  never  fo 
 little  a  Flock,  exclulu e  of  all  Jews^  Hea^ 
 tht.'s^    Hcrettcks^   Schtfmaticks^    &c,    is    the      ^^ 
 x^hnU   Catholick  Chuych,  as  it  was  in  t;he     | 
 Apoltle's  time.    4.    And  thus  what  your     . 
 Au  hoi  calls  afmall  part^  is  in   reality  the 
 whole  hun  and   CAthohck   Churchy  exchtfive 
 of  the  Greek,    Lusheran,  &c.    and    thofe 
 
 Come  i  Is 
 
LE  T  T  E  R   I.  53 
 
 Councils   which   Hereticks  call   VArty  0^?es, 
 are  nniverfal   and  infainhle.     Your  Author 
 laughs  at  this  ^  but  laughing  is  no  proving, 
 and  fo,  much  good  may  it   do  him.     5- 
 He  has  not  (hewn  that    theChnrchofKomQ 
 has  no  right  to  the  Title  of  the  Latin  or  Vm- 
 -verfd  Church,  for  fhe  is  the  only  True  Chtrch 
 in   the  Latin   World,  and  the  only  True 
 Church  m  the  whole  World  :  We  don't  de- 
 ny hue  fhe  may  be  outnumber'd  by  Here- 
 ticks,  Schifmatlcks,  &c,  in  fome  Parts  of  the 
 World,  but  that  does  not  hinder  her  trom 
 being  the  Only  True  Vniverfd  Churchy  as  fhe 
 was  when  the  Atians  were  fo  numerous,  &c. 
 6,  'Tis  untrue  that  the  Chnrch  of  Rome  has 
 no  National  Church  in  her  Comn^nmon^  hut  in 
 Europe,  for  Hie   has  in  her  Communion  the 
 iV^f/ow^/ Churches  of  Mexico^  Perti,  &c,  BuE 
 perhaps  he  think  Vm  no  Nations,  becaufe 
 the  King  is  not  their  Countryman.    A  Cu- 
 rious Thought!  • 
 
 57.  That  fame  of  onr  Commmion  fire  tnmoft 
 Conmries,  is  true,  and  more  then  your  Au- 
 thor can  fay  of  bis.     When  fhall  you  fee 
 aay  of  his  Coat  expofe  their  Lives  to  preach 
 Jefiis  Chrifl  to  Infidels  <»  Catch  'em  at  that  if 
 you  can  ;  They  love  to  fleep  in  a   whole 
 Skin ;  and  their  only  Aim  is  to   reform 
 Chrijlians^  not  to  convert  Heathens  to  the 
 Faith  !  It  is  untrue  that  rl?(?  Jews  ^^-e  more 
 umverfal  than  our  Church  ^  and  if  they  were, 
 it  is  in(igni[icant.That?kSmi»^r/>^f'/Rome, 
 or  Converted  Catholtcks  in  Heretital   Na- 
 tions,     cannot    refreferit    thofe     Heretical 
 Churches^  we  own,  nor    Two  or  Three  (it 
 £  3  theie 
 
54  L  E  T  T  E  R.  I 
 
 They  be  Ilo  many)  nor  500  Popljh  Blfhops, 
 can  reprefent  what  he  calls  the  Church  of 
 England  ^  but  thcle.  Semenaries  and  Bifljops 
 may  reprefem  the  true  Faithful  in  each  He- 
 retical Nation  ^  for  they  who  make  profef- 
 fion  of  the  True  Faith,  are  the  Church  of 
 the  Nation  ^  and  tho'   Herefy  fhould  be 
 eftablifh'd  by  Law,  yet  that  does  not  make 
 it  a  True  Churchy  I'll  make  you  fenfible  of 
 what  I  fay,  by  fomefew  Examples,  which  I 
 believe  your  Author  himfelf  cannot  except 
 againft.     i.  When  CathoUcks  were  under 
 the  Arian  Emperors,  and  when  the  Arims 
 were  then  what  your  Author  calls  the  Na^ 
 timal  Church  '^  could  no  Council  be  aflem- 
 bled,  becaule  the  CathoUcks  could  mi  repre^ 
 fent  the  Aria  a  Church  f  2.  Did  the  Catholick 
 Bifliops  of  Spain^    under  the  Arim  Gothsy 
 do  amifs  in  aflcmbling  Councils,  and  making 
 ^  thcmfelves  Reprefentatives  of  the  Church  of 
 Spain?  e^c.  3.  When  ?^;>fry  was cftabliniM 
 by  Law,  in  Q^tzn  Marys  Reign,  was  there 
 no  National  Frote§iam  Church  remaining,  or 
 could    none  of  their  Paftors  reprefent  the 
 Frotejrant  Church  of  EvgUnd  ?  4.  Could  not 
 Four  or  Five   Nonjuring  Bifhops  in  King 
 William^s  time,    reprefent  the  Church  of  En- 
 gland ?  Yet  I  think   your  Author  was  of 
 Dod.  Cdfd^his  Opinion,  and   is  fo  ilill,  unlefs    his 
 ■iu  view,    Friend  DodmlFs  Book  has  made  him  change 
 fiOTvinj'acl  Principle?.  And  what  he  repeates  here  of  St. 
 <^^^^^P^i^  Peter  and  St.  Pml  has  been  refuted  already, 
 ^  '  and  I  think  toyour  Satisfadion. 
 
 7'he  9th  §  5^-  ^^0-^  yo"r  Author  comes  to  the  InfaU 
 atjfwsr'l  ^^"to>^  of  t^^e  Churchy  and  thinks  what  he 
 ■  ^  fays 
 
t  E  T  T  E  R    I.  5> 
 
 fays  agaijrir  45  is  unanfwerabk  .■  But   you 
 (hall  foda  find   how  much  he  is  miftaken. 
 Tis  true,  if  bold  Affirnu^uons  without 
 Truth  will  do  the  bufiiiefs,  our  Cafe  is  def- 
 rerate-,  for  no  Man  is  betur  at  this  than 
 your  Author  is.     You  fee,    Sir,  what  he 
 fays      that  InfMilhy  is,no  where,  nor  cxn    Ibidem. 
 he  Imom    Men.    How  .'  i.  Cannot  God, 
 with  all   His   Power,  preferve  Men  trom 
 Error  and  Sin.'  2.  If  He  cannot,  whit  do 
 fo  many  Great  Men  of  your  Cmrch,  mean     Laud, 
 when  they  fay    the  Church  is    InfallMe  m  CMUng, 
 Fundamemds,  and  by  that  Anfwer  endea-^c. 
 vour  to  get  rid  of  ouf  Objeftions.     3-  1 
 think  Senfes  are  among  Men,  and  how  ot- 
 ten  have  you  told  us  that  they  are  wfallwle 
 about  their  proper  Ohjeas  in  proper  C.rcm- 
 (iances  1  and  is  not  this  one  oiyonr  ReaJ^ns 
 ggainft  rr^»fHbiianuatio».  4.  I  thought  your 
 Philofophers  admitted  an  hfallMe  Know- 
 ledge of  Firft  Principles;  as,   The  whole  u 
 ormer  than  ^  ^m.Noxhivg  can  h  and, .at be 
 it  the  fame  f/r«t,&c.  bm  now  it  feem  r,oJhch 
 thhg  CM  b'e  among  Men.    A    Curious  Opi- 
 
 "'°<V  Your  Author  quotes  feveral  Paflages 
 
 to  maintain  this  Opinion,  and  to  ftew  the 
 
 Jem(h  Church    was  not    Infallible^  bat  his 
 
 Qiototions  are  to  no   purpofe  •,  tor   not 
 
 Me  of    them    proves    that    the    JemPi  Cafe  flat. 
 
 aUerr'd    in ''her   DoBrine:  The  Jem  P^^'^l- 
 
 liv'd  wickedly,  and  this  they  were  blamd 
 
 for,  butnottor  pvopofing  ^'^'^9^^'^-,,..  ,  6. 
 
 The  Paffige  oLlfaiah  is  not   faid  of  M^elCM-S- 
 
 Jem  z^^Qmrch,  but  as  a  Nattov,  and  the 
 
 ■'  E  4  ■      Words 
 
5^  LETTER    I. 
 
 Words  following  nianifeftly  (hew  it;  and 
 
 fuppofe  iE  be  faid  of  the  Jews  as  a  Chnrchj 
 
 it  is  in  relation  to  her  Manners^  and  not  to 
 
 Jer.xii.8,  her  Fauh.  The  PafTagc  oi  Jeremiah  h^^  the 
 
 9*  fame  meaning ;  and   fo  your  Author  has 
 
 grolly  mifapply'd^'em  both, 
 .^  ,.  69.  'Tis  mofl:  untrue  that  the  Promifcs 
 
 he  mentions  were  made  to  the  jemlh 
 Church,  or  belong  literally  to  her ;  the  pre- 
 ceding Verfe  fhews  the  Promifes  were  made 
 to  the  Church  of  Chrifi,  The  Argument  of 
 the  Chapter  in  your  own  Bible  is  plain  for 
 it,  and  I  think  the  Authors  of  thofe  Argu- 
 Caf-  flat  ^^"^^  ^^^^  ^^  ^^^^  Authority  in  your 
 p/rfaS.  'Church  as  your  Author  has.  Here  he  returns 
 ""*  *  again  to  his  old  Fallacy  of  confounding 
 the  particular  Church  of  Rome  with  the 
 Catholick  Church  in  Communion  with  the 
 Bifliop  of  Rome-j  and  'tis  untrue  that  this 
 Church  fo  conl4der''d,  has  ?w  other  pretence  to 
 the  Promifes^  than  that  of  the  S^fremAcy  of 
 the  particular  Church  of  RomCj  for  fhe  be- 
 ing the  only  True  Church,  has  all  Pretences  to 
 all  the  Promifes  made  to  the  Church  in  general : 
 Therefore  the  Supremacy  cannot  be  her  only 
 Pretence.  As  to  what  he  adds,  we  know 
 that  the  Church  of  Rome\  Supremacy  is 
 difputed  by  Heretical  Seds,  which  the  Au- 
 thor call  Churches^  and  fo  is  Very  often,  a 
 King's  by  Rebels  ^but  that  does  not  deprive 
 of  their  Right  neither  the  one  or  the 
 other.  The  Jewi^  Church  was  not  the  On* 
 iy  Vifihle  Church  of  Gody  for  many  were 
 favM  out  of  kr,  and  none   Jews  but  were 
 
 bomd 
 
LETTERi    I.  57 
 
 hound  to  be  of  her :  No  Divine  can  be  ig- 
 norant of  this. 
 
 6 1.  Now    upon  the  Lord's  asking  whe- 
 ther the  Promifes  of   God  can  fail^  youv  An-     Ibidem, 
 thor's  Anjwer  feems  to  contradid  what  he 
 has  fdid  of  it  in  ^mother  place :  He  thefe 
 affirms  there  can  he  no  fnch  thing  as  Infallihi"  Vide  Ci/tr, 
 lity  amorg  Men^  and  now  he  feems  to  allow  p.  26.  (9O 
 of  a  ConditlonAi  one^  for  he  grants  that  God's 
 Tromifes  can  never  fail^  if   the  Condition  im- 
 fly'^d  beohferv'd'^  now  it  depended  on  the 
 Jews  to   fulfill  the  Condition  requir'd,  and  if 
 they  had,  their  infallibility  had  been  unal- 
 terable and  indefeafible.  So  here  we  have  fomc 
 Infallibility  at  leafl:  among  Men,     His  Afler- 
 tion  that  there  is  ftill  a  Condition  imfly^d  in 
 God's  Vromtfes^  is  falfe  ^  for  the  Promife  of 
 the  Mejfiah   and  feveral  others,  were  un- 
 conditional and  independent  of  our  Obe- 
 dience. The  Paflages  he  quotes  are  nothing 
 to  his  purpofe,  for  there  is   no  Mention 
 made  in  ''em,  that  the  Jewifij  Church  fhould 
 fail  in  Matter  of  DoElrine,     In  the  Paflage  Jer.  xvili. 
 of  Jeremiah  the  Word  (Church)  is  moft  un-  7>  &c. 
 fairly  foifled  in  by  your  Author,  and  againft 
 the  Prophet's  Meaning  ^  for  God  may  pluck  Cafe  ftat. 
 lip^  pull  down^  and  deftroy  a    Nation^  &C.  as  Pg,^'  29. 
 He  did  the  JVip/,  by  reducing  them  to  Sla- 
 very, &c.  And  yet  the  Church  may  be  fafe, 
 unlcfsyour  Author  thinks  that  a  Perfecuted 
 Enflav'd  People  cannot  be  of  the  Church, 
 and  profefs  the  True  Faith  / 
 
 52.  What  follows  in  your  Author  is 
 worth  Oofervation.  For,  i .  He  fays  that 
 Cod  has  told  us  plainly  that  we  are   to  under ^ 
 
 ftand 
 
58  LETTER    L 
 
 Ca.  p»  7$,fla?2d  His    Tromifts    conditicnaliy.     2.  That 
 this   vp^is  tie    Larigiit^ge  of  the  Prophets  to  ths 
 Jewifh  Church.    3.  That  [he  underflood  it  not^ 
 hut  lent  ufon   the  Promifes  made  to  her  as  un^ 
 co7}ditionJ»     4.     ThaC    this   hardened  her  a^ 
 gainft  the  Prophets^  as  Enemies  to  the  Church. 
 Now  how  could  the  Jewijli  Church  perfecute 
 Jcremyi  (for  Example)  as  an  Enemy  to  the 
 Churchy  if  Ihe  did  not  underfland  his  Lan- 
 guage  ?  Afid  how  v/as  iE   poflible  that  ^e 
 did    not  iindei Hand  his  Language^  which  is 
 fo  plain  and  eafy,  that  your  Author  under- 
 flands  n  ?  Befides,  if  the7^ir/yi7CWc-^  per- 
 fecuted  the  Prophet  Jeremy^  for  telling  her 
 the  Promifes  made  to  her  were  conditional^  why 
 did  .^e  receive   that  Prophet's  Book,  con- 
 taining thofe  Words,  as  divinely  rcveaPd, 
 and  propofe  it  as  fuch  to  her  People  ?  And 
 was  not  this  manifellly   deciding  that  the 
 Tromifes   made  to  her   were   conditional^  and 
 her  Infallibility  only  temporal?  But  /  ftiall 
 have  occafion  to  fpeak  more  of  the  matter, 
 in  the  mean  time,  1  fhould  be  glad  to  know 
 if  your  Author  could  anfwer  this. 
 Cafe  ftat.     6^.   Here  your  Author  quotes  a  PafTage 
 P'  ^o.       out  of  the  Romans  againft  the  Church  of  the 
 Gentiles^  but  it  make^  nothing  againft  us; 
 For  K  It's  fa  id  of  a  particular  Churchy  as  your 
 Author  owns,  and  we   ntver  deny'd  but  a 
 ParticuUr  Church  might  err  from  the  Faith  ^ 
 i.ay  if  all  the  6^f^f/7ff/ Ihould  fall  from  the 
 Rom.  xi.  Faith,   and  the  Jews  begr^fed  tn  again/that 
 22,23.    -does  not  prove.the  FalUbiUtyoi  the  Church, 
 Promifes .  may    bd    conditional- to    Particular 
 Cnurchts^    and   lipOQ   Non-performance    they 
 .      *  niay 
 
LETTER     I.  59 
 
 may  be  rejeded  •,  this  we  know  by  Sad 
 Experience:  The  Fall  of  Swedm^  Den- 
 mark^ Greece^  &c.  are  lamentable  Prrofs 
 that  if  a  People  do  vot  continue  in  the  Good" 
 vefs  of  Ged^  and  live  up  to  the  Holy  Re- 
 ligion they  profefs,  God  forfakes  'em, de- 
 livers 'em  over  to  their  own  Delufions, 
 and  takes  from\m  His  Kingdom^  and ^ives  it 
 to  Nations  bringing  fourth  it  Frntts  ^  but 
 what's  all  this  agaiaft  the  Catholick  Church 
 of  Chrifl  ?  If  one  Member  falls  off,  another 
 is  added;  the  Jews  were  rcjeded,  the  , 
 Genttles  were  receiv'd  ;,  and  if  the  Gentiles 
 fhould  not  continue  in  the  Goodncfs  of  God^ 
 He  vfouldgrafinthe  JeWS  again.  And  I  re-  . 
 peat  it  again,  what  can  the  Author  make 
 of  all  thisagainfl  us  f 
 
 64..  The  Fafl'age    of   St.     Lnhe,    which  lu.  xvlii. 
 your  Author  applies  to  the  Church  in  ge- 8. 
 neral,  has  not    the  Meaning  he  gives  it  : 
 Jefiis  ChriJ}  fpeaks  there  of  a  Perfe^l  Faith, 
 which  even  now  is  found  in  very  few  :  Thus 
 'tis  underflood  by  the  Holy  Fathers  of  the 
 Primitive  Church  •,  and  if  it  were  to  be  un-        au-. 
 derftood  of  total  Defeaion,  then  Jejns  Chnft  Ser.  :{5  dc 
 would  contradict  Himfelf,  for    he  allures  verDom 
 that  the    Ele^  will  not  be  feditc'd,  and  thc^^^^^>;;^ 
 Miferies  they  are  to  fuffcr  by  the  Fury  ot.,^,^ 
 Jntichrif},  will  make  'em  I'ifble,  for  I  fup- 
 pofe  your  Author  does  not  think  Invifiblc 
 Men  may  be  perfecuted  by  this  Man  of  Sin  ! 
 What  follows  ligniiies  nothing,  and  is  an- 
 fwer'd  in  every  little  Citechii'm  •,  the  Palla- 
 ges  areobfcuie,  and  fo  can  prove  nothing, 
 tiowevcr  HI  anfwer  'emforyouriatisfaction. 
 
6o  LETTER.    L 
 
 Cafe  ilat.He  fays  the  Church  is  compared  to  a  IVom^n 
 ^Rev  '"  f^^fi^^^^^  "'^^  ^  Wildernefs'j  but  then  Hie 
 6,^c\  *^*was  fo  vifihle  thai  the  Dragon  followed  her  : 
 It  is  compared  to  a  Lodge  in  a  Garden  of  Cu- 
 atmbersj  and  is  there  any  thing  more  vjfi' 
 hie  than  a  Lodge  in  fnch  a  Garden  ?  It  is 
 compared  to  a  Befie£d  City  ;  and  is  there  any 
 thing  more  vifible  ?  Les  him  confuh  the 
 poor  Germans  in  Frihttrg^  and  ihey  wii]  tell 
 him  their  Opinion  upon  this  matter.  But 
 perhaps  your  Author  thinks  that  Men  can 
 bombard  Invifible  Houfes,  batter  Invifible 
 Walls,  mount  Invifible  Breaches,  &c,  I 
 knew  your  Author  was  a  Politician,  but  I 
 did  not  think  he  had  fo  much  Skill  in  Mili- 
 tary Affairs  as  this  come  to !  Sir,  excuft 
 my  Ignorance ! 
 Ibidem.  6%.  His  Explication  of  the  PafDge  out  of 
 the  Ephf  may  be  eafily  excepted  againfl,  but 
 as  ift  liguifies  but  little,  I  fha'n't  infift  upoa 
 it.  The  Church  of  Rome  labours  under  n9 
 Difficulties^  nor  af plies  to  her  felfwhat  is  ap- 
 ply* d  to  the  Church  in  her  Triumphant  State  : 
 She  knows  that  many  of  her  Members  are 
 very  corrupt  in  their  Manners,  and  fhe  de- 
 plores their  Diforders,  but  at  the  fame 
 time  fhe  knows  that  her  Faith  is  pure  and 
 fpotlefs,  and  fhe  defies  all  her  Enemies  to- 
 gether to  prove  the  contrary.  Tis  true, 
 our  Pious  and  Learned  Men  do  lament  the 
 Corruptions  of  Manners  in  our  Churchy 
 and  labour  by  preachings  Good  Example^ 
 writings  &c,  to  mend  thofe  Corruptions, 
 '  They  know  thofe  Corruptions  have  been  the 
 Gaufe   of  your  Reformation,  'twas  her  Cur^ 
 
 rupt 
 
LETTER.!.  oi 
 
 ritpt  and  wicked  Members  that  gave  a  Be- 
 ginning, CO  ic  ^  if  their  Lives  had  been  ho- 
 ly, they  had  remain'd  in  the  Church  of 
 Chrifl'^  but  Lewd,  Ambitious,  Irreligious 
 Pr lefts,  Princes,  and  People,  went  out  from  r  , 
 /-^/,  bccMife  they  were  fjot  of  ju :  But  this  WC  "* 
 have  got  by  ic,  that  they  carry'd  away 
 with 'em  mn(t  of  our  Corruptions -^  and  Oh! 
 That  it  pleas'd  God  they  had  ali  the  reft 
 among  'em. 
 
 66.  Here  your  Author  repeats  again  his  Cafe, /^i^. 
 old  Maxim,  that  Nothin£  can  be  infallible  but  Z^- 
 "what  is  impeccable :  If  fo,  then  no  Man  knows 
 
 that  Two  and  Two  make  Fottr^  that  if  he 
 thinks  J  he  does  exijl  i  that  a  part  is  iefs 
 than  the  whole^  Crc  I  believe  your  Au- 
 thor's Senfes  are  not  impeccable^  why  then 
 does  he  think  'em  infallible  about  Iranfub- 
 ftantiation^  &c.  But  I  have  fpoke  of  this 
 already,  and  fo  fhall  fay  nothing  more  on'i 
 here. 
 
 67.  Your  Author  begins  his  Tenth  Seel.  7^^  j^^^y 
 with  faying  the  Apoftles  were  neither  />/.«/-  Sedion  An- 
 liblenor  impeccable*     This  (hews  great  Ref/wer'^. 
 pe£t  for  the  Companions  of   our  Saviour 
 
 'Jefm  Chriji  !   But    whal    Proof  does    he 
 bring  againft  'em  ?  Saint  Peter  walk'd  not  up-  Gal.H.15, 
 rightly^  &c.  This  indeed  may  prove  that  he  i4- 
 was  not  impeccable  in  his  Actions,  but  how 
 does  that  prove  that  be  was  not  infallible  in 
 Matters  of  Faith  ?  All  the  other  Paffiges 
 out  of  Saint  P^ulfigmfy  nothing,  for  what  i  Cor.vii. 
 Catholick  ever  faid  that  the  Apoftles  ip^r^,  ^•^-  ^2. 
 or  the  Church  /^  infallible  tn    every    thmgl 
 Whai  we  fay,  is  that  the  Apoftles  w^rr, 
 
 and 
 
6z  LETTEP^    L 
 
 and  the  Church  is  infallible  in  deli^^eriiig  to 
 .  us  the  ^fi/r^/V  Doctrines  of  C/7ri/?;  but  ia 
 other  things  we  own  the  Church  may  be, 
 and  has  been  miftaken.  Your  Author,  if 
 we  believe  him,  has  read  Bellarmin  and 
 others  of  our  Communion,  he  has  k^n  this 
 affirm'd  and  prov'd  in  every  one  of  them, 
 and  why  then  does  he  objedt  all  this  againft 
 us  ? 
 
 68.  Now  your  Author  comes  to  the  Mi- 
 racles of  the  Church  of  Reme^  and  denies 
 71&eiit^§.'em  Itoutly.     We  don't  wonder  at  thati 
 
 why  fhould  not  we  be  fatisfy'd  with  the 
 fame  Ufage  our  Mailer  had  ?  I  own,  fomc 
 Wicked  Members  of  the  Church  of  Rome 
 Cafe  flat,  have  forged  falfe  Miracles^  which  have  been 
 h  53*        notorioufly  deteUed-^  but  did  any  oi yours  ever 
 deteft  'em  ?  This,  Sir,  your    Author  can- 
 not fay;  the  Church  of  Rome  is  fo  cautious 
 in  this  Matter,  makes  fuch  ftriift  Examina- 
 tions, pronounces    fo    many    Anathema's 
 againft  fuch  Forgeries,   that  Ms  no  eafy 
 thing  to  deceive  her.     She  is  the  firft  to  de^ 
 ?^^'em,  to  expofe  their  Authors,  and  pu- 
 nifh  'em  feverely.     Of  this  many  Inftances 
 may  be  given  ;  but  at  the  fame  time  ihe 
 knows  the  Handof  the  L(7r^isnot/?;<?rrf;2'i!^, 
 He  has  now  the  fame  Power'  he  had  in  the 
 Apollles  time  -jHe  has  promis'd  that  thofe 
 who  believe  in    Him,  fhould  do  what  He 
 had  done,    and  greater  things ;  and  fhe 
 thinks   that   fometimes   He  gives  fuch  a 
 Power  to  his.  Servants.     If  they   do  any 
 ASioa  like  a  Miracle,  fhe  makes  a  rigorous 
 
 examinatioa 
 
L  E  T  T  E  R    I.  6j 
 
 examination  of  the  Matter,  and  when  by 
 Indifputable  Teftimonies  (he  finds  the  thing 
 to  be  true,  fhe  approves  on'c,  and  believes 
 it  with  the  fame  Certainty,  as  (he  does 
 other  Fads  depending  upon  the  mere  Tefli^ 
 tnoriy  of  Man  *,  but  thofe  Miracles  are  no 
 ^art  of  her  Faith^  neither  does  (he  propofe 
 'em  as  fnch ;  her  Childercn  may  believe  'em 
 or  disbelieve  'em,  as  they  fee  canfe :  And 
 can  the  Church's  Condudl  be  blam'd  in 
 this> 
 
 69,  But  fays  your  Author,  One  Fdfe MU^^'^^^^- 
 racle  is  enough  to  M [prove  all  comma  from  the 
 fame  Hand.  Very  well,  Sir  :  But  can  your 
 Author  prove  that  the  Church  of /?d>wjf  ad- 
 mits of  any  Fdfe  Miracles?  Or  can  he 
 fhew  that  (he  ever  proposed  any  Legendary 
 Miracle,  to  be  believ'd  as  a  Matter  of 
 Faith  ?  Unlefs  he  can  fhew  this,  what  he  fays 
 proves  nothing  againft  the  Miracles  of  the 
 Rom.  Church.  2.  Jf  one  Fdfe  Miracle  is 
 enough  to  difprove  all  coming  from  the  fame 
 Hand^  then  one  Falfe  Dodtrine  is  enostgh  to 
 difprove  all  Dodrines  coming  from  the  fame 
 Hand.  But  you  believe  that  the  Church 
 may  and  has  taught  Erroneous  Dodrines, 
 therefore^  according  to  your  Author,  that's 
 enough  to  difprove  all  Do^rines  coming  from 
 her  •,  Therefore  (he  muft  not  be  believM 
 when  (he  teaches  that  Scripture  is  the  Word 
 of  Coc/^  &c.  Your  Author  will  not  deny 
 but  fometimes  he  has  told  fome  Untruths, 
 and  this  very  Book  which  we  read,  is  a 
 plain  Proof  that  he  has  told  many ;  why 
 then  (hou'd  not  one  Untruth  be  enough  to 
 
 difprove 
 
64  L  E  T  T  E  R    I. 
 
 difprove  all  that  he  has  ever  faki  againft  us  ? 
 I  hope,  Sir,  you'll  believe  his  Maxim  againft 
 fiimielf  in  this,  and  according  to  />  believe 
 nothing  that  is  contain'd  in  his  Book  againft 
 Popery.  The  Legends^  as  I  faid  before,  are 
 not  believ'd  upon  the  Anthority  of  the 
 Church,  and  if  all  Books  muft  be  rcjeded 
 becaufc  of  feme  Miflakes,  Fiftions,  and 
 ^'  ^^'  Errors,  &c.  then  your  Author  and  others 
 too,  are  in  a  forry  Condidon.  There  are 
 fome  Foolifh  things  in  fome  Legends  I 
 own,  and  the  Members  of  the  Roman 
 Church  exclaim  againft,  and  redicule  'em 
 100,  as  much  as  any  other  can  ^  but  that 
 our  learned  Men  call  Vw  Vious  Cheats :  As  if 
 Cheats  were  allowable  to  ftit  up  the  Deve^ 
 tion  of  the  People^  is  a  hellilh  Calumny :  And 
 what  he  fays  of  the  Firkin's  Milk,  of  the 
 Cro/s^  &c,  vft  explode  and  laugh  at  as 
 much  as  he,  unlefs  we  have  Solid  Reafons 
 to  believe  what  is  faid  of  'em. 
 Ibidem.  70  Your  Author  laughs  on  (till  and  asks^ 
 Is  it  the  Head  or  Body  of  the  fame  St,  that  is 
 fijewn  in  Different  Churches  ?  I  anfwer  feri- 
 oufly  No,  But  a  Miftake  may  happen  con- 
 cerning Saints  of  the  fame  Name,  and  one 
 may  be  taken  for  the  other.  Thus  it  is  in 
 Two  Cities  in  Prance  ^  Amiens^  and  St.  Jem 
 D'  Angeli  ^  they  both  pretend  they  have  St. 
 John  Baftift's  Head,  but  the  Truth  is,  they 
 both  have  Heads  of  Saints  call'd  John^  fo 
 they  are  not  miftakea  in  the  thing  ^  tor  bath 
 have  Heads  of  Satnts^  but  they  give  *cm 
 the  fame  Name  •,  and  where's  the  Abfur- 
 dity    in  this  ?  Befides,    neither  of    the 
 
 Chnrchts 
 
LETTER;    I.  65 
 
 churches  will  fay   they    have   Miracles  to 
 prove  they  have  the  true  Head   of  Saint 
 John  Baptifi^  if  they  produce  any  Miracles, 
 'tis  only  to  vouch  they  have  the  True  Re- 
 lick  of  a  SatTJt^  whatever  his  Name  be:  But 
 as  I  faid  before,  this  is  no  Matter  of  Falth^ 
 and  every  one  has  free  liberty  to  think  of^^^  ^.^^ 
 it    what  he   pleafes  j    belides,    we   know  ^^  rdor. ' 
 there  may  be  Abufes  among  us,  which  the&c. 
 Church  condemns,  and  ufes  all  Means  pofTi- 
 ble  to  reform  'em  ^  and  can  your  Author  find 
 any  Society  of  Men,  who  have  no  Abufes 
 among  "'era  ?  As  for  the  Book  he  refers  us  to, 
 in  titled  The  Devotions  of  the  Church  of  Rome, 
 'tis  an  infamous  ColUElion  of  fcandalous  Lies 
 and   monftrous  Mif-reprefcntations,    com* 
 filed  by  the  Ignorance  and  Malice  of  fome 
 Man  void   of  Honour  and  Confcience :  A 
 very  fit  Book  to  ferve  your  Author's  turn  ! 
 What  he  adds  is  a  notorious  Calumny^  for 
 Relicks  are  neither  hoft^ht  nor  fold  among  us, 
 we  look  upon  fuch  a  Pradice  as  f^crilegiotuy 
 our  Divines  are  nnanimouliy  of  this  Opi- 
 nion \  and  fo  that  can  be  no  frejudice  to  Men 
 of  Senfe  again ji  our  Religion, 
 
 71.  What  your  Author  fays,  that  onr 
 Common  People  pnt  the  Legends  upon  the  level  ^^^'P'  5$' 
 rvith  the  Holy  Scriptures^  as  having  the  fame 
 Foundation^  is  another  notorious  Calumny, 
 Our  Church  propofes  to  het  common  People 
 the  Scrtptures  as  divinely  reveard,  and  inca- 
 pable of  Error,  ihe  propofes  the  Legends  as 
 humane  Hillory,  capable  of  Corruptions 
 and  Millakes^  ftie  binds  'em  to  believe 
 Scripture  as  an  Ayticle  of  Faith,  but  leaves 
 J?  ihc 
 
66  L  E  T  T  E  R    L 
 
 the  Belief  of  the  Legends  to  their  own  Dif- 
 cretion  *,  and  we  challenge  your  Author  to 
 Jfhew  any  o'cowv  common   People  that  put  Lt^ 
 gends  upon  the    fame  level  with  the  Script Hres^ 
 &c.  Sir,  you   know  many  of  our  Common 
 Sore,  have  your  ever  found   any  of  'em 
 guilty  of  what  you    Author  lays  to  their 
 charge  ?  Tis  true,  we  cannot  inftrui^  'em  as 
 much  as  we  wou'd,  and  you  know  very  well 
 the  Reafons  why  we  cannot ;  but  ilill  they 
 are  not  iiich  Brutes  as  your  Author  makes 
 'em,  they  know  at  leaft  the  Firft:  Principles 
 ofChrifiiamty^  efpecially  that  they  are  bound 
 to  pray  for  their  Ferfecntors   and  Cdumma- 
 Tors  ^  and  fo  your  Author  may  exped  they'll 
 pray  mofl  heartily  for  him. 
 Ibidem.      ^2.  As  to  what  your  Author   adds,  v^e 
 five  no  handle  to  Atheifts  or    Deifts,  to   ren^ 
 der  Scripture  fabulous  ^    but  be  and  'lis   C<?«- 
 freres  are  guilty  of  this  Crime,  they  furnifh 
 'em  with  Principles  to  attack  all  ReveaFd 
 Religion,  and  thofe   Principles    have  been 
 us'd  in  the  DiFcourfe  upon  Free-thinkings  a 
 Book  which  none  of  you  cou'd  ever  anfwer 
 I^hn.Lipf.to  any  Satisfaction ,  PhiL    Lipf.  has  done 
 ^^Tf!  on     ^o^^t^^'^g  towards  it,  by  the  help  of  a  cer- 
 Free-thin.  ^^^^  ^^/''i^    Principle,    caird    acqniefcing    or 
 &c.  Par.  l.fubmitttng  to    the   Judgment    of    other s^    &C. 
 tho'  at  the  fame  time  he  rails  againll  the 
 poor   Fapifts:  And  thus  he  thanks   us  for 
 borrowing  our    Principles !    But    then  he 
 lays   himfelf    entirely    open  to    the  Free- 
 thinker^ who  perhaps  will  not  negled  fuch 
 a  vifible  Advantage.    Bat  as   i  fhall  I  have 
 
 occaiion 
 
<L  E  T  T  E  R    I.  67 
 
 occaCon  to  fhew  this  more  at  large,  I  fhall 
 fay  nothing  more  on't  now. 
 
 73.  As  we  are  non  Conjurers  enough  to  Cafe  ftat. 
 bring  our  felves  out  of  the  old  Circle,  y our  P'y  ^ 
 Author  offers  his  Service  to  do  the  Bulincf?. 
 We  don't  doubt  of  his  being  more  skillM  in 
 the  Black  Art  than  we  can  be  ^  buc  wcare 
 not  very  willing  to  deale  with  Men  of  his. 
 Profeffion  •,  befides  he  need  not  give  himfclfvide  pipe 
 the  trouble  of  cafting  a  Figure  to  bring  us  36,  initio. 
 out  of  a  Circle  in  which  we  never  were, 
 and  too,  I  can  hardly  believe  his  Skill  tho' 
 never  fo  great,  can  reach  fo  far!  Sir,  a  Or- 
 cle  is  when  one  thing  is  prov'd  by  another 
 and  fo  back  again  to  a  Man  who  admits  nei^ 
 ther^  but  if  the    fame   Man  admits  either^ 
 then  'tis  no  CltcU  but  a  foiid  Proof:  For 
 Example,   your  Party  rejedl  the  Infallibity 
 of  the  Church,  they  admit  Scripture  ;  now 
 to  prove  out  of  this  Scripture,  which  they 
 admit,     the     Infallibiky     of    the  Church 
 which   they  rejcd,  is  neither  circulary -nor 
 ridiculous.     BeHdes,  Sir,  what    proof  had 
 we  for  the  Church,  before  there   was  any 
 Scripture  extant?    And   cannot   the  fame 
 Proof  be  employ'd  now  as  well  as  then,  to 
 fhew  the  true  Church  of  Jefns  Chnfl.     You 
 fee  then.  Sir,  we  are  in  no  danger  of  run- 
 ning in  a  Circle^  and  that  we  can  ealily  keep 
 out  on't,    without  ufing  any  of  your  Au- 
 thor's Enchantments. 
 
 74*  Your    Author,   in    the  Second  An- 
 fwer  of  this    Sed,  preffes  his   Lord  witho. />.  55. 
 Qjieflions  which  pleafe    himfclf,  but  make^'^^:  i=r^§. 
 nothing  againft  us,  for  we   never  deny'd  ^^1^^^^- 
 F  2  that 
 
6i  LETTER!. 
 
 that  all  bottoms  upn  our  own   Reafarj^  nor  do 
 we  ever  fir  he  to  ejcafefrom  it  ^  and  no  Peo- 
 ple in  the  World  ufe  it  more  in  proper  Oc- 
 cafions,  than  we  do,  we  only  captivate  it, 
 when  it  pretends  to   meddle    with  things 
 heyofid  its  teach  :  In  a  word,  we  believe  but 
 what  your  Author  himf^lf  is  forc'd  to  ad- 
 Vide  Cafe  xmt  in  this  Matter :  We  take  purely  upon  Re* 
 ^^^^^9p^"velation  many  thhgs  taught  us ^  of  the  Nature^ 
 ^^*  Power ^  Infinity^   8vC.  0/  God  ^  thofe  our  Reafon 
 
 coiCd  never  have  found  oHt^^  nor  perfe^ily  mder^ 
 ftand,  yet  God  will  have  us,  upon  Pain  of 
 Damnation,  not  only  believe  'em,  but  alfo 
 ,  rightly  believe  'em  ;  for  an  Erroneous  Be- 
 lief is  no  Divine  Faith :  True  Faith  then 
 being  the  right  way  to  Heaven,  we  think  it 
 Cdi^,p»^<.irKonJj(}aKt  with  the  Goodnefs  of  Gody  not  to 
 give  HS  an  Infallible  Gulden  to   lead  ns  in  that 
 right  Way^  Jiftce  our  own  Reafon    is  fo  weak  that 
 -we  cannot  trufl  u  it  in  thofe  Matters  of  Pure 
 Revelation,    and   that    Guide   is  the  Church. 
 This,  Sir,  is  our  Opinion,  and  as  I  have 
 Cafe  ftat.  faid  already,  your  Author  himfelf  is  forc'd 
 fa^e^'},     jQ  Q^r^j^  that  thofe  Matters  of  pure  Revela- 
 tion,  are  no  Objects   of  Reaion,  yet  now 
 he'll  have   us  believe  pure  Revelation  di- 
 reftly  upon  Reafon*    This  indeed  is  fome- 
 thing  kke  a  Contradidion,  but  your  Au- 
 thor has  'a  right  to  contradid  himfelf,  and 
 I  freely  confent  he  fhou'd  ufe  this  Privilege 
 againll  us,  as  often  as  he  pleafes. 
 €4ep,  36,   ,  75-  Your  Author  is  very  willing  to  Exer- 
 ,  cife  his  Conjuring  Art,  and  again  offers  his 
 Service  to  bring  us  out  of  the  Old  Circle  ^  buE 
 by  what  means  does  he  attempt  to  bring  us 
 
 out  5 
 
LETTER!.  69 
 
 out?     T.   By    asking   whether   we     believe  a 
 God.     And  this  is  a  pretty  good  Beginning 
 for  a  Conjurer.    2.  By  faying    twou'd  be 
 Blaffhemy  to  fay  we  believe  it  upon  any  Amho' 
 rlty.     And   why.'  Becanfe  thnt    wou'd  place 
 fuch     an     Authority     above     God.        Well, 
 and  does  believing   a  thing  upon   a  Mo- 
 tive^ place  that  Motive  above  the  thing  be- 
 liev'd/  Your  Author  fays  we  believe  a  God 
 purely  upon  oHr  own  Reafon,     But  according  to    ^  ^  ^"^^ 
 this  'm  Blafpheruy  in  him  to  fay  fo  '^  becaufe 
 that  is  placing  it  above  God:  But   which  is 
 more  wonderful,  according  to   your  Au- 
 thor,  God  has  given  ns  no  other  Guide  to  be" 
 lieve  in  Himfelf^  that's  to  fay,  He  \^?i% given 
 ns    foraething    above    Himjelf  to    believe  in 
 Him  i  A  ftrong  Proof  of    His   Wifdom ! 
 And  which  is  ftill  more  furprizing,  by  this 
 means  He  makes  us  commit  this  fame  Blaf'- 
 fhemy  /   A  Convincing  Proof  of  his  Good- 
 nefs!  And,  Sir,   are  not  thefe   Thoughts 
 very  becoming  the  Author  of  Chrifiianity 
 
 demon [Irated  \ 
 
 75.  Your  Author  adds  that  we  cannot  be  Ibidem, 
 more  fitre  there  is  a  God^  than  we  ate  perfiM- 
 ded  of  the  Trnth  of  thofe  Reafons  upon  which  we 
 do  believe  it.  If  fo,  then  I  ask  your  Au- 
 thor whether  we  are  infallibly  ^wvq  or  proba- 
 bly fure,  there  is  a  God^.  If  we  are  infillibly 
 fure,  then  we  are  iffalUble  in  this:  And 
 then  what  becomes  of  your  Author's  Prin- 
 ciples, that  there  is  no  Infallibility  anwg 
 Aden.,  that  none  are  infallible  but  thoje  who  (ir^ 
 impeccable.,  &c.  if  we  are  but  probably  fure, 
 then  \i%h\Xi  probMe  there  is  a  God  j  then  for 
 F  3  ought 
 
70  LETTER    L 
 
 ought  we  certainly  know,  there  is  no  God, 
 Then  prohMy^  if  we  can  fhelter  our  felves 
 from  humane  Laws,  we  may  do  any  thing 
 for  Interefl  or  Pleafure  ^  fwear^  cheat,  lye^ 
 flander^  &c.and  who  knows  but  your  Author 
 was  guided  by  this  Principle,  when  he  im- 
 pos'd  upon  us,  a  Poor  Diftrefs'd  People, 
 the  Calummes,  &c,  you  fee  in  every  Page  of 
 his  Book  ?  I  am  willing  to  fufpend  my  Judg- 
 ment, but  believe  me  Sir,  this  hint  I  give 
 is  not  altogether  unworthy  your  ferious 
 ConCderatioa. 
 Ibidem.  7.7.  But  fays  your  Author,  if  Uc;^ /;^ 
 gtven  Hs  no  other  Guide  but  our  own  Reafon, 
 nith  the  ^Jfifiance  of  His  Grace^  to  believe  in 
 Himfelf'^  if  this  be  all  we  have,  or  can  have, 
 for  the  Ftrfi  and  main  Article  of  our  Creed, 
 what  further  do  we  require  for  thofe  of  lefs  Con- 
 fequence}  Very  well,  Sir,  then  we  need  no 
 other  Guide  but  our  Reafon  for  thofe  other 
 Articles  of  our  Creed,  the  Irinlty,  Jn^ 
 carnation^  RefurreElion,  &c.  but  how  can  this 
 Cafe  fta- agree  with  what  your  Author  fays  in  an- 
 ted, ^  47.  other  Place  of  his  Book,  \\x^l  he  takes  thefe 
 purely  upon  the  Revelation  that  is  given  of  them 
 in  Scripture,  for  his  own  Reafon  con'd  never 
 have  found  'em  out.  So,  Sir,  you  fee  he 
 owns  here,  that  God  has  given  him  another 
 Guide  viz..  Revelation,  This  is  a  Contra- 
 didion  ;  but  as  I  told  you  already,  I  fliall 
 not  hinder  him  from  contradiding  himfelf 
 as  oken  as  he  pleafes,  in  his  Difputesa- 
 gainft  us :  All  that  1  dellre  is  that  you  Ihou'd 
 take  fome  notice  of  it. 
 
 78. 
 
LETTER    I.  71 
 
 78.  What  your  Author  adds  is  entirely 
 deftrudive  of  ChiBian  Faith  •,  and  I  ask 
 him  whether  he  believes  vi\x\\lefs  j^jfuruncc 
 the  Incarnation  {frimty^^c.  it^onthe  Amko' 
 rity  of  Scripture^  than  he  believes  a  God  ufon 
 his  Reafon,  If  he  docs,  then  there  is  fome 
 Doubl  in  his  Belief  of  thofe  Alifteries*, 
 then  for  ought  he  certainly  knows,  they 
 may  be  fiditious,  and  Chnftia/iiiy  but  an  Im- 
 pofture.  A  bkfied  Fruit  of  Private  Judg- 
 ment !  But  ihus  it  is  with  your  People, 
 whilft  they  admit  only  a  Moral  Certainty  ia 
 Faith,  they  expofe  Religion  to  the  Scorn  of 
 all  Unbelievers.  The  Incomparable  Au-T.  S.  Sure- 
 thcrof  Sure-footing  has  unanfwerably  prov'd  ^^'Ot'^Sj 
 this,  againll'  your  Tillot,  SilL  &c.  fo  I  ^^' 
 ihall  fay  nothing  of  it  now  ^  but  I  anfwer 
 your  Author's  Queftion,  and  allure  him  that 
 I  am  not  more  Hndoubtedly  ajfur'^d  of  the  Being 
 of  a  God^  than  of  Tranfibfhintiatton^  Trinity^ 
 Incarnation^  dcC'  which  I  believe  upon  Reve^ 
 lation  propcs'd  by  the  Church.  What  can 
 your  Author  make  of  this  Anfwer  ?  And  is 
 not  all  he  has  faid  here  a  rare  way  oi  bringing 
 as  out  of  our  Old  Circle  \ 
 
 70.  To  fay  God  is  oblifd^  in  due  Circum-  ^afe,  pg. 
 ftanc^,  to  give>  an  hfttUble  Giude^  is  not  ma-  37. 
 hin(^  too  bold  with  his  Providence ^  but  justify* 
 ing  His  Goodnefs^  for  if  He  will  not  five 
 us  but  by  True  Faith^  and  that  we  cannot 
 certainly  know  this  True  F^/r/?,. but  by  an 
 Infallible  6 aide ^  His  Jafiice^  Wifdom^  and 
 Coodnefs^  require  He  Ihould  appoint  fuch  an 
 one,  to  lead  us  /«  the  Right  IVuy.  Your 
 Auihor's  Reflections  on  Inanimates^  Jni- 
 F    4  rfuls^ 
 
72  LETTER    I. 
 
 maU^  ^atiovals^  &c.  are  nothing  to  the 
 purpofe  ^  and  tho'  he  boldly  aflerts  the 
 contrary,  according  to  oh*"  ArgHmtnt^  there  is 
 tjo  Refpeci  of  Ferfovs  with  God,  nor  has  His 
 Coodnefs  failld  any :  For  whenever  a  Right 
 Belief  of  Reveal'd  Religion  was  neceflary 
 to  Salvation,  there  has  been,  and  there  is  ftill 
 an  Outward  G'/W^,  for  all  to  confult.  Jefii^ 
 Cbrtfiw^sa  Sufficient  Outward  GWf,  to  all 
 in  his  time.  This,  fure,  your  Author 
 cannot  deny.  The  Church  is  now  a  fnffi- 
 cient  Outward  Guide  to  Jews^  Heathens^ 
 Mahometans^  Hereticks^  but  the  Misfortune 
 is,  their  own  Blindnefs,  and  their  blind 
 Gnides^  hinder  'em  from  confulting  this 
 outward  Infallible  Guide -^  but  that  will  not 
 juftify  'em  before  God  ^  withont  True  Faith 
 it  is  imfoffible  to  fleafe  Hirriy  and  He  has 
 j[^J^"\^' openly  declar'd  that  he  who  does  not  helieve^ 
 i6.  ^'fh^U  everlaflingly  be  damn'd:  And  if  your 
 Author  had  confider'd  this,  he  would  not 
 have  made  fuch  an  Apology  as  you  fee  here, 
 for  the  Salvation  of  Heathens  and  Infidels. 
 
 71.  Now,  Sir,  let  us  examine  his  Do- 
 drine  a  little  upon  this  Matter.  Accor- 
 ding as  he  dates  the  Cafe,  there's  no  Man 
 of  Senfe  but  had  rather  be  an  Infidel iftban 
 a  Chrtftian  \  for  if  Infidels  have  not  fo  many 
 j^dvantages  as  Chriftians  in  fome  things, 
 they  have  at  leaft  as  many  in  others :  It  is 
 true,  they  have  not  the  Rapture  and  Joy  mth 
 which  tie  Sight  of  the  wonderful  Oeconomy  of 
 our  Redemption^  fills  the  Souls  of  Chriftians, 
 CafefTa  but  then  they  have  not  rear  fo  many  grie- 
 tedjp.gS.  vous    Temptations  to  overcome  .♦  JS/atural 
 
 Religion 
 
LETTER.!.  7? 
 
 Religion  is  flamed  in  their  Hearts^  and  ^^^  '^^^ 
 'tis  "not  exceeding  difficuk  to  believe  and  J^^'J^^j'/'*' 
 pradife  it ;  but  is  there  any  Chrijlian  that 
 does  not  find  it  very  difficult  to  believe  fe- 
 veral  Myfteries  of  ReveaCd  Religion  F  Yet  he 
 mull  firmly  believe  'em,  refift  all  Tempta- 
 tions, &c»  or  be  damn'd,  err.  What  a 
 dangerous  Condition  !  And  who  would  not 
 prefer  the  State  of  an  Infidel,  free  from 
 fuch  grievous  Temptations,  before  that  of 
 a  Chrtftian^  continually  expos'd  to  'em,  du^ 
 ring  his  whole  Life?  If  there  was  any  Me- 
 rit to  be  expefted  by  being  expos'd  to 
 fuch  horrid  Dangers,  perhaps  it  would  not 
 be  altogether  {o  furprizing^  but  this  is 
 downright  Tojery^  and  fo  can  be  of  no  life 
 to  your  Anthor^  for  fupporting  his  Opinion. 
 Covenanted  or  Vncovenanted  Mercy  it  is  the 
 fame  thing,  (ince  they  are  fav'd:  If  an  e.^^''?*39 
 ftatc  is  got  cither  by  Covenant,  Gift,  Chance, 
 Purchafe,  or  any  Lawful  Way,  'tis  all  one, 
 fo  it  be  certainly  enjoy'd  and  pofiefs'd.  1 
 fay  it  again,  who  would  not  chufe  to  be  an 
 Infidel  rather  than  a  Chriftian^  as  your  Au- 
 thor ftates  the  Cafe  ! 
 
 8 1.  Sir,  I  have  often  wonderM  why 
 your  M — iters  never  minded  the  Conver- 
 fion  of  Infidels ;  Indeed  1  knew  that  a  pret- 
 ty Wife  and  a  parcel  of  Children  were 
 powerful  Motives  to  keep  'em  at  home-, 
 but  then  1  confiderM  thai  Zeal  for  the  Salva- 
 tion of  Souls  could  make  'em  carry  about 
 with  \m  their  Wrces^  aS  Saint  Peter  and  the 
 Jpoffles  did^if  we  believe  your  Tranflation. 
 i  own  this  wou'd  be  a  little  troublefome, 
 
 cfpecially 
 
74  L  E  T  T  E  R.  I 
 
 efpecially  if  their  Wives  Bellies  were  up ; 
 buE  what  cannot  a  true  Zeal  for  Chrifi  go 
 through  >  Now  your  Author  has  difclos'd 
 the  Myftery  .♦  Indeed,  you  may  reform  the 
 Abufes  of  Chrifi iantty^  but  'tis  not  your  bu- 
 finefs  to  convert  hfidels :  Let  foolifh  Papifts 
 venture  their  Lives  to  make  ^em  Chri/iians, 
 when  that  is  done,  your  bullnefs  is  to  make 
 ^em  Reformed  Cbrifiians}  If  you  fhou'd 
 preach  to  'em,  'tis  not  one  in  twenty  wou'd 
 be  converted,  and  the  Vnbelievers  woit*dcer» 
 U^uwutaitjly  he  damned^  if  what  Jefm  Chrifi  fays 
 '  •  be  true:  Since  the  Caie  is  thus,  it  wonld 
 
 be  barbarous    to  expofe  'em  to   manifefl: 
 Damnation,  and  that  only  to  give  *em  ?»- 
 ward  Raptures^  &C.  upen  confidering  the  Oeco^ 
 nomy  of    cur  Redemption^    &C.   they    may  he 
 fav*d  by  Chrifl:,  tho''  they  never  heard  of  Him, 
 Whatever  way  they  are  fav'd,  it  is  well  e- 
 nough.     Your  Behaviour  in  the  whole  is 
 both  Reafonable  and  Chrifiian  1 1  thank  your 
 Author  for  this  rare  Difcovery,  and  I  pro- 
 mife  him,  that   in    future  Difputes   with 
 thofe  of  his  Communion,  I  fhall  ufe  no  more 
 the  Converfion  of  Infidels,  as  an  Argumeni 
 againft  their  Religion. 
 C^iei^at.     32.  But,  Sir,  before  we  go  any  further, 
 ^'^  '       give  me  leave  to  ufe  here  one  of  your  Au- 
 thor's Inconceivahles,  That  many  may  befav^d 
 by    Chrift,  who  never  heard  of  Him^  I  eafi- 
 ly  conCGlVQ -i  fine e  He  made  fatisfaBion  to  In^ 
 finite  Juflice  for''em\  but  iince   this  5^nV/^- 
 tlion  of  Chrift^  and  the  Pra(f^ice  of  Natural 
 Religion^    may  fave  the  Gentils,    who  never 
 heard  of  Him^  is  it    not  inconceivable  that  J. 
 
 ChnsI 
 
LETTER      I.  75 
 
 Chrift  (houM  command  His  Difciples  to 
 preach  his  Dodrine  to  all  the  Gentiles^ 
 and  occafion  fo  many  Diffemions^  Animofi- 
 ties^  Rebellions^  A^affacres,  Martyrdoms^  &c, 
 in  the  Worlds  and  all  this  rm  to  fave  Peo- caf.  p.  39. 
 pie  from  Damnation,  but,  according  to 
 your  Author,  to  inflAme  their  Devotion^  in' 
 vigorate  their  Obedience^  and  give  rmre  comfim^ 
 Uton  to  their  Repemance^  than  otherwife  they 
 wou'd  have  had :  For  Devotion^  Obedience^ 
 and  CompunBion^  being  Duties  of  J^atHral 
 Religion^  thofe  who  never  heard  of  Chriflr, 
 are  bound,  in  proper  Occalions,  to  pradtife 
 'era.  I  cou'd  add  many  more  Inconceivables 
 here,  but  this  is  enough,  till  your  Author 
 can  Ihew,  i.  How  this  Condudt  of  J.  Cki^ 
 agrees  with  His  Infinite  Goodnefs  and 
 Wifdom,  2.  How  his  Dodrine  agrees  with 
 the  i8ch  Article  oi  his  own  Religion.  And 
 3.  How  it  agrees  with  that  of  the  Primi- 
 tive Fathers,  who  bid  us  helive  for  certain^  and 
 not  donbt^  that  Pagans^  Jews,  Hereticks^  and  ^^"«^.'  ^^ 
 Schifmaticks^  who  dye  out  of  the  Churchy  are  ^^^J'^  ^^ 
 to  go  into  Everlafling  Fire.  DonA,^c. 
 
 83.   Now  your  Author  has  done  with  his  tuigeyt.  l. 
 Cant,  and  makes  a  (hew  of  fome  PaiTages,  ^^^P^^- ^^^ 
 which  he  pretends  do  favour  his  Opinion  o? p^fj-^m.^ ^^ 
 the  Salvation  of  Heathens,  but  not  one  Word 
 of  'em  can  be  (IrainM  to  the  Meaning  he 
 gives  'era.    That  Job  wa^  out  of  the  Pale  of  the 
 Church  is  a  Miftake,  for  he  was  in  the  Way 
 of  Salvation,  which   cannot  be  om  of  the 
 Church  ^    and  let  your    Author  fhew  you 
 what  Church  there    was  in  Job'*%  time,  and 
 I'll   engage  to  find  him    Job  in  it.     The 
 
 Ctmlcs 
 
76  LETTER!. 
 
 Gentiles  your  Author  mentions  were  Con- 
 Mat.  xv.  verts  to  the  Faith,  ^sChrifi  Himfelf  mani- 
 as, feftly  declares :  To  the  Woman  of  Canaan 
 he   fays,  O  Woman^  great  is  thy  Faith  ^    to 
 the    Centurion,    I  have  not  found  fo  great 
 lukevii.  fv2/>^/;;  Ifrael;  to  th^  Samaritan,  ThyFaith^ 
 £>•  .      ..  hath  made  the  whole.     Neither   the  Compa- 
 Ibid,  xvii.  ^jp^^  ^^  ^t^g  Samaritan^  Prieft,  and  Levite, 
 lb.*  X.  30.  noir  \^\\^tjefns  Chrift  faid  of  the  Widow  of 
 jbid.  iv.     Sarepta,  and  Naaman  the  Syrian,  can  be  of 
 25,  &c.     anyufe  to  your  Author,  as  I  fee,  for  main- 
 taining his  Opinion,  unlcfs  he  thinks  this 
 Argument  good  ^ -^  Samaritan  c^j^'^  <<  tf^w^- 
 ded  Man,  A  Prophet  went  to  the  Widow  of 
 Sarepta,  Naaman  was  cur'd  of  a  Leprojy  ^ 
 ergo  Gentiles  may  be  fav^d  without  Faith  in 
 Chrift.     And  what  Pa0  is  able  to  withr 
 ftand  fuch  a  convincing  Argument ! 
 
 84.  Your  Author  is  much  miftaken  when 
 he  gives  the  Name  of  Rage  to  the  Zeal  we 
 Cai.p  4i-'|^g^g  for  the  Salvation  of  Souls.  We  are 
 griev'd  to  fee  poor  People  deluded  with 
 fpecious  Stories,  and  concern'd  to  fee  ^^em 
 lullM  into  a  carelefs  Security,  when  they 
 are  in  the  moft  horrid  Danger.  We  cry 
 out  to  awaken  *em,  to  undeceive  'em,  and 
 to  bring  them  into  the  Right  Way.  We 
 tell  *enri  what  the  Holy  Ghoft  fays,  that  there 
 sr  hut  One  God,  and  One  Faith,  without  which 
 T3eh.  xl  ^(is  impofihle  to  pleafe  Him,  and  wo  to  m,  if 
 Su  Paul,  jpg  ^Q  ^jQf  pyeach  to  ^em  this  CofpeL  And,  Sir, 
 can  this  be  juflJy  call'd  Rage  ?  But  he  is  con- 
 cern'd we  fhould  be  fo  z^edopi^  againft  CW- 
 jlians,  who,  I.  Hold  the  Three  Ancient 
 Creeds *i  and  2,  H^ive  everything  ejfsntialto  a 
 
 Church 
 
LETTER.    L  77 
 
 *  churchy  except  what  Rome  hits  made  fo.  Ve- 
 ry well.  Sir,  and  does  your  Author  think 
 the  holding  of  the  three  CVff^/ fufficient  ?  It 
 he  does,  then  he  think  Presbyterians^  &c.  in 
 a  Good  State,  tho'  they  be  noted  Schifma- 
 ticks,  and  have  no  Ordinations  nor  Sacra- 
 ments, &c.  2.  Does  he  think  thai  this  SeEl^ 
 having  no  Ordination,  or  Authority  to 
 fyeach^  or  adminifter  Sacraments^  hdivc  every 
 thing  efjential  to  a  Churchy  except  the  Sufn^ 
 macy  ?  Examine,  Sir,  one  of  the  39  Articles 
 of  your  Religion,  confider  how  it  agrees 
 with  your  Author's  Dodrine,  and  then  I  v 
 delire  you  may  lincerely  give  your  Judg- 
 ment upon  the  whole  Matter. 
 
 85.  That  the  Ch;irch  of  Rome  has  made    Supra. 
 the  Vnlimited  Sovereignty  of  her  Bifhop  ejfential 
 
 ,  to  aChpirch^  is  moft  untrue,  as  I  have  (hewn 
 you  already,  but   it  is  true  that  fhe  ftands 
 fingle  by   her  felf^  and    thrnfts   from    her    all 
 Hereticks,  Schifmaticks,  &c,  whom  he  calls   Supra, 
 Christian  Churches  •,  and  this  too  I  have  told 
 you  already  :  As  for  the  Cappadocian  Bifhop  Caf,  p. 42. 
 firmiliofi^  I  hope  your  Author  will  not  de- 
 ny he  maintain'd  a  Wrong  Caufe  againfl  St, 
 Stefhen-^  yet  in  all  his  furious  Violence,  he 
 never  queftion'd  Pope  Stephen's  Authority, 
 hut  blaim'd  only  the  ufe  he  made  of  it  againft 
 him  and  others,  who    taught  the  Rebapti- 
 zation  of  Hereticks.    What  he  fays  of  the 
 Jefip/^  Church   has   been    refuted  already,  Cj/cr  yF^f, 
 and  ihall  be  again   on  another     Occaiion.  p.  42  & 
 What  he  objedsfrom  the  ^o?72^»j  and  Saint  43- 
 Lake^  has  likewiie  been  anfwer'd  .•  The  Seven 
 Thoujand  who  had  not  bow'd  to  Baal,  &c,  is 
 
 no 
 
78  LETTER    I. 
 
 no  Advantage  to  your  Author's  Caufe  •,  for 
 at  the  fame  time  the  Church  was  fo  viiible 
 in  the  Kingdom  of  Jada^  i\hl  the  Soldiers 
 alone  were  above  a  Million.  Befides,  did 
 we  ever  deny  that  the  Church  may  be  hid 
 and  quite  fupprcfsM  in  fome  Places  /  We  on- 
 ly maintain  that  fhe  cannot  be  fo  hid  and 
 fupprefs'd  in  all  the  World,  but  that  (he  may 
 be  found  by  thofe  who  are  willing  to  be  of  her. 
 What  your  Author  adds  of  the  State  of  the 
 Cafe  ftat.  Church  of  thv  Depravity^  Corruption^  &c.  is  buG 
 fAg.  44.  groundlefs  Conjedure,  without  any  Proof, 
 and  fo  not  worthy  of  any  Notice. 
 
 85.  Sir,  1  own  fmccrely  that  I  cannot 
 underftand  what  your  Author  means  by 
 thefe  Words,  If  there  (hall  be  a  vifible 
 Ibidem.  Church  in  thofe  Days^  then,  that  Chnrch^  at 
 leaft  ths  Generality^  which  is  the  Ftfhil'tty  of 
 it^  will  fall  from  the  Faith ^  elfii  it  woiid  he 
 found  vidbly  upon  the  Earth.  Does  he  mean 
 that//  there p) all  be  a  f^tjible  Chnrch  in  thofe 
 Daysy  then  it  wiil  be  vifibl^  found}  It  he 
 does,  what  makes  him  fpeak  fo  obfcurely 
 of  a  thing  which  we  never  deny'd  ?  Does 
 he  mean,  that  if  the  Church  falls  from  the 
 f^/V/7,then  ^Qcaanot  be  viftbly  fcundupon Earth} 
 And  does  any  one  deny  this  <*  If  the  Church 
 faWs  from  the  Faith^  then  fhe  is  no  more  the 
 Church  of  C^r//?,and  undoubtedly  what  is  noi 
 in  being  is  not  vtfible '^bui  then  how  can  what 
 he  adds  happen,  that  Men  will  be  mijled  by  the 
 Churchy  which  is  invifible,  and  not  in  being  ?  [ 
 wilh,  Sir,  your  Author  wou'd  be  pleas'd  to 
 give  us  a  clearer  Notion  of  fo  many  curious 
 Thoughts,  which  he  has  here  heapM  toge- 
 ther! 
 
L  E  T  T  E  R    I.  79 
 
 tber  !  What  he  adds  concerning  thc7ewi[h 
 Church  ihall  be  anfwer'd  in  its  due  Place  ^  Cafe  ftat. 
 in  the  mean   time,  I  muft  own,  your  Au-p^ij.45. 
 thor  has  an   excellent  Method  of  dealing 
 with  all  forts   of  Adverfaries  /  When  he 
 has    to  do  with  Deifts  then  the  Jews  under" 
 flood  thufe  Prophejies  of  the  Maffiah,  now  he 
 has  to  do  with  the  Papifls  the  jQVJsdidnot  Chriflia- 
 under  Band  thofe  Prophefies  of  the  Maffiah,  butnity  De- 
 who  can  blame  him  for  defending  his  Caufe"^^"^'^" 
 as  well  as  he    can  /  If  the  Author  of  the^^^^  j^g^ 
 Detedion^  &c,  does  not  perceive  it,  all  is  Cafe  ftat! 
 well  enough,  but  if  he  does,  Wo  be  to  a  cei-p.  45. 
 tain  Book  call'd  Coriflianity   demon  fir  ate  d, 
 
 87.  Here  your  Author  makes  his  filly  Lord 
 fpeak  foolifhly,  and  then  confutes  him  with 
 a  Magifterial  Air:  Chnft  being  come-,  hys  the 
 Popijh  Lord,  He  was  then  the  Church,    He  was   Ibidem. 
 not  the  Churchy  fays  your  Author,  He  did  not 
 
 come  to  redeem  Himfdf^  He  was  the  Hea.d^  the 
 Church  the  Body^  but  the  Head  ts  not  the  Body, 
 And  what  Paptft  m  the  World  ever  denyM 
 what  your  Author  anfw^rs  here,  or  faid  that 
 Jefus  Church  was  the  Church}    On   another  Chriftia- 
 Occafion  your  Author  himfelf  own'd  that n\ty   De- 
 we  fay  Chrift  is  not  the  Churchy  but  came  to  re-  ^^^^J^' 
 deem  the  Churchy  &c.  but  then  was  fk»,  and^^^gg*^   ^^^ 
 now  is  now,     Oportet  Mendacem  effe  memorem, 
 
 88.  Now  your  Author  comes  to  what  he 
 thinks  deciiive,  and  which  he  ufes  as  an  in- 
 vincible Argument  againft  us,  in  his  Cki- 
 ftianity  demonjlrated.  After  propofing  fome 
 Jewish  Objedions,  and  urging  them  againft 
 us,  as  well  as  he  can,  he  concludes  that  up- 
 on Ehe  the  Foot  of  Authority  of  the  Churchy  iVCafe  ft  at. 
 
So  LETTER.    I. 
 
 Wit$  impojfihle^  in  the  Meffiah'/  titne^  for  a  Jev7 
 to  he  a  Chriflian.  Sir,  If  the  Jewiflj  Church, 
 before  the  Coming  of  Chrih^  did  believe 
 that  her  Infallibility  was  perpetual,  I  own 
 what  your  Author  fays  is  true  ^  but  it  is 
 evident  that  fhe  believ'd  her  [nfallibility 
 was  but  temporal,  and  to  continue  till  the 
 Time  of  the  Mejftah  ^  for  (he  believ'd  that 
 at  that  time  (he  was  to  fall  into  grievous  Er- 
 rors, that  (he  was  to  rejedt,  torment,  kill, 
 &c.  the  Meftah.  And,  Sir,  cou'd  (he  then 
 believe  that  fuch  grievous  Errors  were  com- 
 patible with  her  Infallibility  ?  No  Man  in 
 his  Wits  can  imagine  this.  Now  that  the 
 Jewipj  Church  believed  that  (he  was  to  fall 
 into  grievous  Errors,  at  the  time  of  the 
 Mejfiah^  is  alfo  evident,  and  I'll  prove  it 
 from  your  Author's  own  Words.  I  have 
 here  his  ChrifHanity  demon ftr at ed-^  in  this 
 Book  he  owns  and  proves  too,  as  much  as 
 can  be  defired,  for  my  purpofe  :  After  he 
 has  mention'd  the  Prophefies  concerning 
 the  Rejedtion,  Palfion,  Death,  &c.  of  the 
 Chriftia-  Mejftah^  he  fays,  that  before  the  Coming  of 
 nity  De-  Chrift  the  Jews  nnderftood  thofe  Texts^  as  we 
 monftrat.  ^^^  ^^  ^g  certainly  meant  of  the  Meffiah,  and 
 
 ibfp,  108  ^f  ^^^^  ^^^^^ '  ^^^  -^^^^  ^^^^^  ^^^^  ^^^y  ^^'^^ 
 
 i2'8.'  forced  themfelves  to  fut  the  moft  Strained  and 
 ContradiElory  Meanings  upon  them^  &€,  He  fays 
 the  fame  thing  in  other  Places  of  his  Book  .• 
 And  now  Sir,  fince  the  ^eros  mderftood 
 thofe  Prophefies  of  the  Mejfiah^  'tis  evident 
 that  they  believ'd  their  Church  was  to  de- 
 cide a  grievous  Error,  that  (he  was  torcjed 
 the  Me(ftahj  &c'.  and  th^t  her  Infallibility 
 
 was 
 
L  E  T  T  E  R   L  §i 
 
 was  then  to  ceafe  ,  therefore  at  that  time 
 by  her  own  Dodrine,  no  Jew  was  bound  to 
 fubmit  to  her  Authority,  and  every  Jew 
 was  bound  to  rejed  it  in  the  M'jf^ahh  Cafe, 
 when  they  faw  a  Man  appear  with  the  true 
 Signs  of  the  Mejfahj  as  Miracles^  &c, 
 they  had  grounds  to  believe  that  the  Pro- 
 phefies  of  the  Mijfiah^  which  their  Church, 
 whillt  fhe  was  infallible,  had  taught  'em, 
 were  then  fulfilled  j  and  in  thofe  Glrcum- 
 ftances^  nothing  cou'd  be  a  ftronger  Mo- 
 tive to  make  'em  believe  the  Mejfialj^  than 
 his  very  Rcjedion,  Condemnation,  Death, 
 €Tc,  And  how  then  can  what  your  Author 
 affirms  be  true,  that  ufon  the  Toot  of  the  Au- 
 thority of  the  Churchy  it  was  imfojfihle  for  a 
 Jew,  /«  f ^5  Mefliah'j  time^  to  he  a  Chriftian? 
 
 Further,  to  convince  you  more,  that  t^pon  chriftia- 
 the  Foot  of  Authority^  it  was  not  impojfible  for  nity  de- 
 ^  Jew,  in  Chrift'j  time,  to  be  a  Chriftian,  I  "^""^^/g^^; 
 ihall  makeufeof  a  Methodwhich  your  Au-^"^^^  ^ 
 thor  efteems,  and  which  he  ufes  in  his  dar- 
 ling Treaty  of  Private  Judgment :  There  he 
 introduces  a  Jew  difpuiing  with  a  Roman 
 Catholick^  who  is  reduced  to  great  ftraits ; 
 and  no  wonder,   lince  your   Author  had 
 both  the  making  and  anfweringof  the  Ob- 
 jedions.    Now  i  introduce  a  Roman  Catho^ 
 lick  difputing  with  a  Jew^  at  that  time^  and 
 convincing  him  by  the  very  Authority  of  his 
 own  Church,  that  ChriU    is  the   Mtjfah  ^ 
 and  if  I  do  this  with  Succefs^  I  hope  your 
 Author  will  not  fay  for  the  future,  that  of 
 all  Men  Chriftians  have  the  lea^  reafon  to  in* 
 fifi  ufon  Authority, 
 
 G  C^'  C,) 
 
82  L  E  T  T  E  R    L 
 
 (R,  .)  Jefns  Christ  is  the  Meftah^  and 
 you  (ho  j'd  believe  ia  Him.  (Jew,)  He  is 
 not  the  Meffiah^  for  the  Church,  whofe  De- 
 
 .  cifion  IS  infallible^  has  rejected  Him.  (CWr.) 
 You  are  miftaken,  your  Church  is  not  infal- 
 lible ^  (he  has  been  fo,  I  own^  but  now  llie 
 has  loft  that  Bleffing.  (J^^-^  ^^^  can  you 
 prove  that?  (C)  By  the  Judgment  of 
 your  own  Church:  She  declares  her  Infalli- 
 bility is  but  temford^  and  to  continue  till 
 the  Coming  of  the  Afeffiah  \  for  (he  teaches 
 that  (he  is  to  rejed:  Him,  that  Ihe  fhall  not 
 know  Him,  that  ihe  will  perfecuce  him  to 
 Death,  &c.  Therefore  (he  owns  fhc^'ll  be 
 deceiv'd,  and  that  you  muft  not  fubmit  to 
 her  jl'dthority^  for  ^t  wou'd  not  command 
 you  to  obey  her  Author iiy  in  a  thing  fhe 
 owns  to  be  wicked  *,  (he  owns  it  wou'd 
 be  a  wicked  thing  to  rejed;  the  Meffiah,  and 
 yet  fhe  owns  and  teaches  that  fhe  will  do  ic  • 
 therefore  by  her  own  Authority  you  are  dif- 
 charged  from  obeying  her,  and  commanded 
 to  follow  her  former  againft  her  prefent 
 Decifions;  therefore  if  this  Jefus  Chrift^ 
 Whom  (he  rcjeds,  has  the  other  Marks  of 
 
 .  the  Mejfiah  raention'd  in  the  Prophets^  the 
 pretended  Infallibility  of  your  Church  can- 
 not be  a  Hindrance  to  your  believing  in 
 Him.  Norv  Sir^  you  think  it  inconfiflent 
 with  the  Goodnefs  of  God^  not  to  appoint 
 An  Infallible  Guide  to  lead  us  in  the  right 
 Way  ^  this  Guide  mult  be  either  your 
 Church  or  ours,  for  no  other  pretends  to  it. 
 I  have  prov'd  it  cannot  be  yours,  therefore 
 h  mult  be  ours ,  and  fo  you  are  bound  not 
 
 only 
 
LETTER!.  85 
 
 only  to  be  a.JI:riftUfjy  buG  alfo  a  R.  Cnh. 
 ChYiftian.  This  is  a  Demonftracion  againit 
 t\[Qjews^  if  whatyour  Author  fays  be  true, 
 than  the  Jews  nndtrftood  the  Prephejies  of  the 
 Meffiah.  Now  let  us  fee  how  your  Author, 
 according  to  his  Principles,  can  convert  a 
 Ji'w  J  and  leE  us  hear  each  of  Vm  dddd  him- 
 felf.  (^Author.)  Jefus  Chrifl  is  che  MeJ]iahjZn'i 
 
 you  IhouM  believe  in  Him.  (Jew.)  He  is  no!; 
 the  Mejjiah^  for  the  infallible  Church  has  re- 
 jected Him.  (An)  Your  Church  is  not,  nor 
 ever    was    infallible.     {Jew*)    How  /  The 
 Guide    appointed  of   God    to  teach    Re- 
 veafd  Truth,  not  infallible  ! 'T;/  inconCisient  Chriftla- 
 with  Gods  Goodmfs  to    leave  Men  without  ^"^1  ^^\ 
 fajfident  Guide  in  Matters  of  Faith^  And  not  j-^j  p^^^ 
 topreferve  that  C Hide  from  mifleadirg  nsto  the  i%%, 
 Emn  of  our  Sods.     (Auth.)  Infallibility  is  no  Cafe  ftat. 
 where ^  nor  can  it  be  among  Men^  who  are  aUfal-  P*  ^®* 
 lible  J   and  to  fay  that  God  is  obliged  to  give  eve» 
 ry  Man  an  Outward  infallible  Gmde^  is  mahng 
 400  bold    with  Providence^  and  meafuring  His 
 Infinite  Wifdorh  and  Goodnefs  by  our  fliort  Ltne^ 
 &C.  Private  Judgment   is  all   we  have  for  the  lb.  p.  3^» 
 belief  of  a,  God^  or  of  Chrifl,  &c.    In  fhort 
 we  muft  triisi  to  it  in  every  thing  without  Ex* 
 ceptivn^  &c.  (Jew,)   Why  then    my  Private 
 Judgment  tells  me  thai  nothing  is  more  rea- 
 fonable  than  to  fubmit  to  the    Church  in    - 
 Matters  of  fure  Revelation^  which  my  Rea-  Ib.p.  37« 
 fon  could  never  have  found  out^  nor  can  perfectly 
 understand,     (Auth.)     Your     Judgment      is 
 miftaken,  you  mult  endeavour  to  have  it     . 
 better    informed.     (Jew.)    1  fay  your's  is 
 miftaken,  and  how  fhall  we  know  who  is  in 
 G  ^  the 
 
84  L  E  T  T  E  R    I. 
 
 the  right?  We  maydifpute  on  at  this  rate 
 till  LoomfiUy^  to  no  purpofe.  BefidtSjfuppofe 
 ycur  Rfafoiis  Ihould  convince  me  now,  o- 
 ther  Reafons  may  make  me  change,  then  up- 
 on o/kr  Reafons  I  may  change  again-,  thus 
 I  may  be  in  a  continual  Uncertainty,  to  day 
 a  Jcw^  to  morrow  a  Chnsl-ian^  then  a  Jf ir, 
 and  fo  on,  according  as  my  Private  Jn^'g- 
 mem  may  like  or  diflike  the  Reafons  gi- 
 ven by  each  Party.  What  a  ftrange  State  of 
 Religion  is  thisf  Efpeciaily  if  Salvation  de- 
 pend;^ oii  Trmh^  and  noc  upon  Opinion.  I 
 fay  ifc  ag^in,  i  have  another  notion  of 
 God's  Good nefs  :  If  He  will  fave  us  but  by 
 a  True  Faith,  He  certainly  will  appoint  a 
 jure  GuiJe  to  lead  us  in  the  RighE  Way : 
 This  my  Private  Juc^gmem  tells  me,  you 
 fay  /  muft  tr^Tp  to  it  in  every  thing  without 
 Excepicn/^  and  if  I  do,  I  am  certain  I 
 fhall  little  mind  whatever  you  can  fay  for 
 your  Religion  or  your  Meffuih.  (jinth,)  You 
 fhould  believe  in  Jcfus  Chrjft  ^  for  His  PJea- 
 venly  Docirine^  Jtiii  A^firavUs^  and  the  PrO" 
 fhefes  of  Hirriy  frove  Him  to  he  the  MefTiah* 
 0ew.y  Our  Church  has  declar'd  His  Do- 
 drine  falfe,  His  Miracles  fidlitious,  and 
 that  the  Prophefies  were  not  to  be  under- 
 ftood  of  Him.  (yluth.)  Before  the  Coming  of 
 Chriftia-Chrift,  the  jews  understood  thole  Prophe/ies, 
 nity  De  as  we  do^  to  be  meant  certainly  of  the  Mefllah, 
 jiionftrat.  ^„^  Qf  fjQ^g  0fljgy.  ^  y^^t;  Jlf2(;g  fljat  time  they 
 ^^i>^  99'  Ij^i'g  ^iii  tljg  f^ofi  Strain  d  and  ContradiBory 
 Meanings  upon  them.  (Jew.^  How  cou'd 
 they  underftand  thefe  Prophefies  of  the 
 /^f]^^/?,  and  believe  at  the  fame  time  their 
 
 Infallibility 
 
LETTER.    I.  S5 
 
 Infallibility  was  perpetual^  urconditio'ial^  inde^ 
 feafible^  as  you  own  ihey  did?  Is  ic  pofTible 
 they  were  foltupid  as  to  think  their  Infal- 
 libility was  compitible  wich  the  Reje(ftio!i 
 of  the  diief  Article  of  their  Fiith,  the  Mef- 
 fii^^t  Belides,  Sir,  how  can  this  agtee  wich 
 whit  you  fay  in  a  Book  lately  publilhM  a-  . 
 gainft  the  Papiflsi  There, afcer  you  hive  quo- 
 ted fome  PafTiges  out  of  the  Prophets,  to 
 prove  that  the  Promifcs  of  Infallibility^  hd  -  Cafe  ftat, 
 feSiib/liry,^c»  wereonly  conditional, you  add,  ?'*  ^^' 
 I .  This  was  the  Language  of  the  Prophets  to  the 
 Jewilh  Church^hiit  jlje  under  flood  it  not  ^  hut  leant 
 upon  the  Promijes  ynade  to  her  as  H>fcon  iitioral 
 and  indefeafible^  let  her  he  as  wicked  as  jjje 
 woitd  ^  and  this  hardened  her  agairfl  the  Pro- 
 phetss  &c.  2.  Upon  the  Lord's  objeding 
 that  it  was  prcphefy^d  in  the  Old  Teftament 
 that  the  Jews  ^hdidd  rejeEl:  their  Meffiah  at 
 His  CO  mi  fig-i  yow  anfiver  that  the  Jews  ^*W  Car./).45, 
 ?iOt  fo  underjtand  thefe  Propheftes  againfl  them- 
 Jelves^    &c-     (^Auth)  Q!  But    PapiHs    are 
 
 Papifts^  and  Jews  are  Jews-^ Very  good. 
 
 Sir  !  And  no  doubt  but  thefe  Arguments  are 
 excellent  tolmake  a  Jew  turn  Chrijtian  \ 
 And  now.  Sir,  afcer  all  that  I  have  faid, 
 give  me  leave  to  make  here  one  little  Di- 
 L-mma-^  either  the  Jews  underftood  the 
 Prophefiesof  the  Mffah^  or  they  did  not/ 
 If  they  did,  then  ail  your  Author's  Oh- 
 jedions  from  the  Authority  of  the  Jewifij 
 Church,  prove  nothing  againfl  us,  and  To 
 the  Cafeftated  falls  to  the  Ground:  irthey 
 did  not,  then  ail  that  your  Author  has 
 faid  againfl  DeiHs^  &c.  figuifies  nothing, 
 G  3  a^^ 
 
86  L  E  T  T  E  R.  I 
 
 and  then  what  becomes  of  that  celebrated 
 Book,  Chriftianity  demonflratedl     LcE  your 
 Author  take  his  choice,    he  is  here  IhuE 
 up  in  a  Circle  ^  he  offers  his  Service  offi- 
 cicufly   to  bring  others  out    of  Circles, 
 Charity  begins  at  home,  and  let  him  con- 
 jure himfelf  out  of  this  if  he  can.     In  the 
 mean    time    here's    another    Circle     to 
 Ihut  him  in,  when  he  has  got  out  of  this. 
 Either  the  Jews  believM  the  Infallible  Au- 
 .thority  was  in  the  High  Prieft  and   Sanhe- 
 drin^  or  in  a  General  Council  made  up  of 
 the  High  Prieft,  and  ail  their  Priefts,  af- 
 fembled  from  all  Parts  of  the  World  .♦  If 
 the  firft,  they  having  now  neither  High 
 Prieft  nor  Sanhedrin^  they    have  no  more 
 Infallibility,  and  therefore  they  cannot  ufe 
 Ch  iftia-"^^  '^^^  Principle,  which  your     Author 
 nity^  De-^^y^    they  do,  viz.^  That  it  is  imorjtfient  with 
 monftra-  the  Goodnefs  of  God  to  leave  Men   without  a 
 te^^  Page  ptffcietit   Guide  in  Matters  of  Faith ^  ^nd  not 
 1 8 8.  prefer vs  that  Guide  frtnn  mifleadijig  «/,  to  the 
 
 Ruin  of  our  Souls.  If  the  fecond,  then  it 
 being  evident  that  the  Council  which  con- 
 dcmn'd  Jefm  Ch/ifi  was  not  a  General  one, 
 made  up  of  the  High  Prielts  and  others, 
 c^c.  It  is  likewife  evident  that  the  Jews 
 were  not  bound  to  believe  its  Decifion^ 
 Sentence^  &c.  againft  Jefus  Chrift^  and 
 therefore  it  was  not  impoffible  for  them  to 
 believe  he  was  the  Meffiah^  tho'  they  ad- 
 her'd  to  the  Authority  ot  the  Church,  'lis  no 
 eafy  matter  to  get  over  this  Circle*  But  Til 
 warrant  your  Author  will  con  jure  himfelf  out 
 of  it,  as  fooa  as  he  has  got  out  of  the  others 
 for  we  know  he  is  a  very  excellent  Artift  !  85^, 
 
LETTER      I.  87 
 
 89.  Sir,  I  have  very  good  Grounds  to 
 believe  your  Author  is  no  Friend  to  Paptfts^ 
 and  who  knows  buc,  in  Spite  to  fopery^  he  ^ 
 
 may  give  up  Chrifli  unity  demon  Fir  At  ed   to  the  "^ 
 
 DeiBs^  and  ftand  by  what  he  fays  in  this 
 Book,  viz^.  I.  That  the  Jews  did  not  un- 
 derfl^nd  thofe  Prophelics  of  the  Aleffiah  ^ 
 and  2.  That  they  believed  their  Infallibility 
 was  perpetual.  But  Sir,  if  the  Jews  be- 
 liev'd  fuch  a  damnable  Error  as  their  Perpe- 
 tual Infallibility,  an  Error  which  made  it 
 imfojfible  for  'em  to  believe  the  Mefflah^  an 
 Error  which  was  to  be  the  Caufe  of  re- 
 jeding  and  murdering  the  A<fijfiah,  &c. 
 I..  Is  it  not  inconceivable  that  no  Levite, 
 Priefl,  Prophet,  &c.  in  the  whole  Na- 
 tion, ever  attempted  to  undeceive  'em, 
 and  teach  'em  in  plain  terms  the  dreadful 
 Gonfequenccs  of  it  ?  &c',  2.  Is  it  not  in- 
 conceivable that  God  always  look'd  upon 
 them  as  His  Cbofen  People,  notwith- 
 ftanding  their  being  all  involv'd  in  this 
 damnable  Error  ^  and  is  it  mt  inconceivable 
 thai  He  put  them  in  expeftation  of  a 
 Mejjialj^  and  then  fufFer'd  'em,  above  all 
 People  on  Earth,  to  take  up  an  Error 
 which  piit  them  in  an  abfolute  neceflity  of 
 rejeding  and  murdering  this  Mefftah^  io  of-  ^^ j)-  ij^-  t- 
 ten  promised,  and  fo  longexpeded.  3.  Is^^*^^^-"'' 
 it  not  inconceivable  that  the  Prophets,  &c. 
 far  from  inftruding  and  undeceiving  'em, 
 feem  rather  to  confirm  'em  in  the  Belief  of 
 io  pernicious  an  Error  ?  4.  Is  it  not  more 
 inconceivable  that  Jefm  Chriff  Himfelf,  ne- 
 ver told  them  of  it,  or  convinc'd  'em  of 
 its  Heinoufncfs ;  fiace  without  t*iis  Convi- 
 dion,  it  was  in  vain  for  Him  to  work  Mira- 
 
 G  4  cles,    ' 
 
88  LETTER    I. 
 
 cles.  b^c.  for  eheir  Coaverfion,  5.  Is  it 
 not  inconceivable  thac  He  fecms  raiher  to 
 confirm  ''em  in  ic,  by  commanding  His  DiP 
 ciples  to  obferve  and  do  what  the  Jewipi 
 »  Paftors  fhou'd  order?  &c.  6,  Is  it  not  in^ 
 
 Bf  conceivable  that  not  one  Apoflle  ever  fpoke 
 
 of  this  Error,  fo  fatal  to  the  Jews^  or  ever 
 reprefented  to  'em  ics  damnable  Confequen- 
 ces  ?  7.  Is  it  not  inconceivable  that  not  one 
 Jew^  in  all  their  Difputes  with  the  Ancient 
 Fathers,  ever  made  ufe  of  the  Advantage 
 this  Principle  gave  'em?  You  know,  Sir^ 
 what  Advantages  we  make  of  it  againft 
 your  People ;  by  it  we  are  always  fure  of 
 Vidory,  and  if  we  come  to  the  difcuflion  of 
 fome  particular  Points,  "'tis  but  mere  Con- 
 defcenfion  .•  And  to  (hew  you  that  we  can 
 encounter  and  defeat  you,  even  in  your 
 own  Way.  8.  Is  it  not  inconceivable  that 
 not  one  Ancient  Father  ever  took  notice  of 
 fuch  a  monftrous  Error,  the  only  Caufe  of 
 the  Perdition  and  Continual  Obllinacy  of 
 the  Jews^  &c.  If  Negative  Arguments  are 
 of  any  force,  I  fee  none  more  convincing 
 than  thefe  are.  Your  Author  feems  to  be 
 much  taken  with  this  way  of  arguing,  I 
 wifh  thefe  Arguments  may  make  a  deep  ira- 
 preflion  in  his  Mind. 
 Ue  T4  se-  ,  ^^^  Your  Author  having  entirely  rejefted 
 Tfd!  "any  Authority,  now  comes  to  his  beloved 
 Caie  ilat.^tile.  Private  J^idgmem.  It  is  all  we  have^ 
 />.  46^  47.  fays  he,  for  the  Belief  of  a  God^  or  of 
 Chrili,  in  (bo  t  we  muji  trufl  to  it  m  every 
 thing.  How  does  this  agree  with  what  he 
 fays'  in  the  very  next  Anfvver^  viz..  That 
 
 there 
 
LETTER;    I.  89 
 
 there  are  many  things  which  he  takes  purely  upofi 
 Revelation^  for  his  Reajon  coud  titver  have 
 found  ''em  out^  nor  can  perfet'ily  ttnderftnnd 
 ^em  f  But,  Sir,  wou'd  you  know  the  Cha- 
 rader  of  this  Guide  which  God  has  given  ///, 
 and  to  which  we  miifl  truFt  in  every  thing  ? 
 Your  Author  himfelt  thus  reprefents  it  in  his 
 Chrtftianity  demonfirated^The  FffeHs^ [ay ^hc^  of 
 Triv ate  Judgment  are  the fe^  Multiplicitly  of 
 Seds  and  Opinions,  Perpetual  VVranglmgs,  ^^^'^  • 
 without  any  Umpire,  or  Judge  of  Contro-  ^^'[1^2. 
 verfy,  whence  come  inveterate  Prejudices 
 againft  each  other ^  yinimo(ities^  Strifes^  Envy- 
 ings^  and  all  the  War  of  Religion^  which  the 
 mosf  of  any  one  things  embroils  the  Peace  of 
 the  World^  and  is  always  the  chief  Pretence  in 
 the  civil  Wars  of  Nations  within  themfelves^' 
 and  moft  commonly  in  the  Wars  of  Kingdoms 
 againB  Kingdoms^  &c.  This>  This  is  the 
 Guide  that  God  has  given,  to  lead  us  ftraii 
 to  Heaven,  and  who  can  lufHciently  ad-» 
 mire  His  \A^ifdom  and  Goodnefs,  in  provi- 
 ding for  us  (Poor  Mortals)  fuch  an  excel- 
 lent Guide !  Bui  Sir,  fince  Private  Judg^ 
 ment  is  the  only  Guide  we  muflr  trust  to  in  every 
 thing ;  when  you  were  in  power,  why 
 then  I.  Did  you  make  Penal  Laws,  to  hin- 
 der People  from  following  this  Private 
 Judgment  ?  You  damn'd  their  Souls  if  ihey 
 did  not  follow  it,  and  you  tormented  their 
 Bodies  if  they  did.  Cou'd  there  be  any 
 Tyranny  comparable  to  this/  You'll  fay 
 you  hinder  Private  Judgment  to  be  followed 
 when  it  leads  aft  ray  ^  bui  who  made  you 
 Judge  of  that  ^  Have  you   more  right   to 
 
 judge 
 
90  LETTER    I. 
 
 judge  of  me,  then  I  have  to  judge  of  you  ? 
 Muft  I  fubmit  my  Judgment  to  yours,  when 
 you  tell  me  I  am  wrong  ?  And  if  I  muft, 
 why  not  as  well  to  the  Judgment  of  the 
 Church,  when  (he  tells  me  the  fame  thing? 
 2.  If  is  be  the  only  Gmde^  why  does  your 
 Author  admit  Revelation  as  another  f  For 
 he  takes  furely  itfon  Revelation^  many  things 
 in  God^  &c.  And  this  is  exadly  what  we 
 do:  I  have  faid  it  already,  no  People  in 
 the  World  ufe  Private  'Judgment  more  than 
 w^edo,  in  due  Circumflances,  we  only  re- 
 ftrain  it  to  its  proper  Objeds  ^  we  take  purely 
 Tifon  Revelation  what  our  own  Reafon  cou?d  ne- 
 'ver  have  found  out  *,  nor  can  ferfc[ily  under" 
 ^and :  And  why  then  does  your  Author  ex- 
 claim fo  much  againfl  us,  iince  we  do  no- 
 thing but  what  he  himfelf  is  forc'd  to  do? 
 91.  As  to  what  he  adds,  I  know  it 
 wou^d  be  imrcafonahle  to  think  there  was  no^ 
 thing  in  the  Natures  of  the  Infinite  Beings  which 
 I  did  not  comprehend.  But  \  can't  fee  how 
 this  proves  that  fome  things,  which  ap- 
 pear to  be  manifeftly  againft  Pveafon,  are 
 in  the  Infinite  Beings  (For  Example,  that 
 Three  are  One,  and  One  Three,  &c.) 
 neither  can  I  conceive  how  'tis  as  much 
 /tgainft  Reafon  to  deny  that  One  is  Three,  as 
 to  deny  there  was  any  Country  or  Star^  which  I 
 had  not  fetn.  A  Deifi  may  laugh  in  his 
 fleeve,  tohearfuch  Reafons  given  for  our 
 Myderies.  This  is  not  defending  but  ex- 
 poijng  Chrifiianity^  and  every  true  Chrifiian 
 ihould  look  with  Horror,  not  only  upon 
 
 this, 
 
LETTER    I.  91 
 
 this,  but   efpecially  upon  his  Blafphemies 
 againfl:  the  Holy  Trinity. 
 
 22.  Sir,  hitherto  I  believ'd  your  Author 
 was  an  Enemy  to  the  Socinians^  and  that  he 
 had  an  Orthodox  Notion  of  the  Holy  Tri- 
 nity ^  I  find  now  I  have  been  miftaken,  and 
 according  as  he  exprelFes  his  Belief  of  it, 
 there's  no   Sandius^,  Brenins^    Clendon^    &c. 
 in  the  World,  but  will  readily  fqbfcribe  to 
 it.      Becanfe^   fays  he,  Perfonal    AEiions    ^^^ ^  ^       ^ 
 attribnted  to  the  Divine  Three ^  therefore  we  caH  ^^^'  ^  ^  ' 
 Vw  Ferfons^  which  Word  the  Scripture  apflies 
 to  God^  Heb.  i.  3.  but  it  is  only  ad  capcum, 
 as  the  Schools  ffeak^  that  is  condefc ending  to  our 
 Capacity^  as  when   God  is  [aid  to    repent  or 
 grieve^  &C.  it  is  not  that  we    flioiid  think  it 
 really  Jo  ^  for  that  wou''d  be  contradiHory  to  the 
 Nature  of  God^  &c.  Now,  Sir,  if  the  Di- 
 vine Three  are    Perfons,   becatife  Perfonal 
 Anions  are  attributed  to  'em,  then  before 
 thofe  Adions  were  attribnted  to  *cm,  they 
 were  not  Perfons,  &c.  2.  If  they  are  called 
 Terfons    only  ad  Captum,    and    not  that   we 
 fljoH'd  think  it  really  [0^  then  we    muft   not 
 think  there  are  any  real  Perfens  in  the  7r/- 
 vity^  and,  Sir,  can  any  Chriftian  Ears  bear 
 fuch  execrable  Blafphemies  ?  Sir,  what  have 
 poor  Papists  dionQ  to  your  Author  that  gives 
 him  fuch    a  Hatred    againfb  'em  ?  For  he 
 jfticks  at  nothing  to  do  them  all  the  mifchiet 
 he  can  ^  he  has  heretofore  defended  Revelati- 
 on againfl:  the  Deifis^  Chrifrianity  againft  the 
 Jews^  and  the  Trinity  againfl:  the  Socinians  ^ 
 now   in  this  Book  he  gives  up  ReveUttony 
 Chriftianity,  the    Trinity^   ail,  that   he  may 
 
LETTER-    L 
 
 diflrefs  Popery,  We  are  forry  to  fee  your 
 Auibor  in  fuch  a  Puflion,  but  we  arenoE 
 forry  to  fee  what  Shifis  our  Enemies  are 
 put  to,  and  that  they  cannoS  annoy  us^  buE 
 at  the  fame  time  they  muft  dedroy  all  Reve- 
 latlon^  all  Chriflianity^  all  Myfteries.  And 
 1  repeat  here  whac  I  hive  faid  fflready,  This 
 is  w  yrthythe  pecftliar  Care  and  feriom  Confi- 
 deration  of  any  Mm  tpko  thinks  he  hds  a 
 Sen!  to  he  fjiV*a. 
 
 Cafe  flat.     93.  All  your  Author  fays  in  his  15  Seft. 
 
 i'*  4  '4P'^jYiounts  to  no  more  than  this;  The  Deift 
 is  forc'^d  to  confefs^  upon  the   ConviBion  of  his 
 own  Reafo??^  that  there  is  a  Firfl  Caufe^  which 
 is  neccjfary^  eternal^    &C.     That     Eternity  is 
 without  Beginning^  pafly  or  to  come.    There- 
 fore   he    mult     believe   this    Firft    Caitfe 
 may  be  One  and  Three,  &c,  tho'  upon  the 
 Convi[iion  of  his  oi^n  Re  a  fan  he  finds   it  im- 
 podible  !   I   don't  know    what    you  may 
 think  of  this  Argument,  but  I  am  as  much 
 afraid  as  your    Author's  Lord   is,  that  the 
 Deifts  will  think  it  a  Strainirg  the  Point  in  fa* 
 v(^tic  of  ke\  elation*  Indeed   it  a  DeiFl^  upon 
 the  ConviEiion  of  his  own  Reafon^  cou'd  know 
 there's  Three  Perfons  in  One  Deity,  as  he 
 knows,    i>!pon   the  ConviHion  of  his    Reafon^ 
 that  Eternity  has  neither  Beginning  nor  End- 
 ing, your  Anchor's  Argument  wou'd  have 
 fomerhing  in  ic,  and  a  Deisl  would  be  un- 
 reafonable  if  he  (hould  deny  this  Myftery, 
 becc^ufi  bQ  cannot  corAtprehend  it^  as  he  wou'd 
 be  unreafooable  if  he  ihou'd  deny  Eternity^ 
 hecaiife  he    cannot   comprehend  it.      But   you 
 Ice  this  is  not  the  Cafe— —  Buc,  Sir,  no^ 
 
 I 
 
LETTER.!. 
 
 I  think  on'c,  I  beg  your  Author'sPardon;  ac- 
 cording to  the  Notion  he  gives  of  the  Trim- 
 iy^  any  Dcifi  may  eafiiy  comprehend  it  -^  for 
 who  is  fo  ftupid  as  noE  to  comprehend  Clen- 
 dorPs  A4anffefiations^  &c.  This  perhaps  is  your 
 Author's  Meaning,  which  1  had  almofl:  for- 
 got ;  Sir,  excufe  my  Want  of  Memory  1 
 
 94.  Now  your  Author's  Lord  propofcsa  ^  ^   „ 
 ifiical  Queftion,  which  is    a  little  PU7--^^[^^^^|'• 
 Ing.     What  Aitthority^  fays  the  !><?//?,  have^  ^'^^'^^' 
 yopi   to  believe  Scripture  ?    2\o  Anther ity^  fays 
 your  Author,  it  is    Evidence^  and  not   Au- 
 thority^ Hjon  which  ny  Belief  of  the  Scripture  is 
 founded^  By    the  by,  I    muft  here  obferve 
 that  your  Author  is  not  of  Saint  Afi^nfiins  paff^^c!* 
 Religion  ^  for  he  declares  it  is  Authority  up-  c.  v. 
 on  nhich  his  Belief  of  the  Scriptures  is  found" 
 td)  Your  Author  proves  this  Opinion  as. 
 well  as  he  can,  and  anfwers  the  Deifies  Obje- 
 dions  as  well  as  he  can  i .  I  believe^  fays  he, 
 the  Scripture^  and  the  FaUs  therein  related^  Hpon 
 the  fame ^  and  much  Stronger  Evidence^  than  I 
 have  for  helievir/g  there  was  fnch  a  Aian  as 
 Alexander,  or  Cjefar,  or  that  there  is  fnch  a. 
 Town  ^j    Rome,  or  Condantinople,   tho''  I 
 was  never  there*     To  this  the  Deif;^  may  eaii- 
 ly  reply,  that  the  Scripture  cannot  be  believed 
 fipon  the  fame  Evidence^  much  lels  a  Stronger  ; 
 for  no  Man  in  his  Senfes  ever  deny'd  there 
 was  fiich  a  Man  as  Alexander,  &c.  or  that 
 there  is  fnch  a  Town  as  Rome,  &C.  but  thou- 
 fands  of  Learned  Men  have  deny'd  Scripture 
 to  be  the  Word  of  God,  in  all  Ages  from 
 the  Beginning  down  to  our  Days.     And  I 
 think  this  makes  a  vafi  Difference  between 
 
 the 
 
94  LETTER    I. 
 
 the  Evidence  vtQ  have  for  C^farj  Eome^  &cl 
 and  the  Evidence  we  have  for  Holy  ScriptHre. 
 CdiCeipage^'  I  helieve  itj  fays  your  Author,  from  the 
 5 1.  Mature  of  the  Evidsnee^  which  makes  it  impof- 
 
 fihle  to  concert  fttch  a  Lye^  or  to  carry  it  on  with» 
 out  being  deteBed,  If  a  Papifi  (hou'd  urge 
 this  Reafon,  I  own  it  wrou'd  be  prefling  ^ 
 buG  that  any  of  your  Parcy  (hould  ufe  it 
 againfl  Deifts^  it  is  mofl  ridiculous ;  for  ag* 
 cording  to  your  Principle,  it  is  hot  impop^ 
 to  concert  fach  a  Eye^  or  carry  it  on^  without 
 being  deteBed  '^  and  your  whole  Reformation 
 is  grounded  upon  the  Poffibility  of  con- 
 certtng  fnch  a  Eye.  Don't  you  declare  that 
 the  Church  of  Rome  centerted  the  Lye  and 
 notorious  Impoflure  of  TranfahHantiation^ 
 &c,  and  carry' d  it  on  a  long  while  without 
 being  dete^ed}  Sure  you  cannot  deny  this. 
 Now  Sir,  if  the  Church  of  Rome  did  con^ 
 cert  fuch  a  monflrous  impofturej  if  (he 
 *  cheated  infenfibly  fo  many  Nations,  divided 
 
 by  Antipathy,  Interefl,  Government,  &c: 
 into  the  Belief  of  this  Impolture^  if, 
 againfl  the  plain  Dodrine  of  Chri^^  the 
 univerfal  Pradife  of  'Christians^  and  the 
 clear  Reafon  and  Senfe  of  Mankind,  (he 
 made  'em  believe  that  a  Bit  of  Bread  was 
 their  God,  made  'em  fall  down  and  wor- 
 fliipitas  fuch,  and  at  the  fame  time,  made 
 'cm  believe  that  this  was  the  continual 
 Faith  and  Pradtice  of  their  Forefathers  ^  if 
 flie  did  all  this  for  many  Ages,  withom  being 
 dete^ed  or  oppos'd  by  any  Church  whatfo- 
 ever,  why  might  not  fuch  a  Lye  as  the  For- 
 ging of  Scripture,  be  eafily  concert ed^  with- 
 out 
 
LETTER!.  95 
 
 out  being  deteBedt  You'll  fay  perhaps,  the 
 ^  Romijb  Impofture  was  deteUed^  becaufe  k 
 was  oppos'd  or  rejeded  by  feme  ;  and  Sir,  is 
 that  fufficient  for  a  full  Detedion  ?  If  it  be, 
 then  Scripture  is  but  a  mere  Forgery,  for  ia 
 every  Age  it  has  been  oppos'd  and  rejedlcd, 
 not  only  by  fome  few  Men,  but  alfo    by 
 
 'Whole  Congregations:    And  this  is   more 
 §r :  than  can  be  faid  of  Pofijl^  Tranfubjlamiation. 
 ^.  The  Canon  of  the  New  Teftament,  fays  he,  ^^^^>  n* 
 
 ^was  eftablifj^d  ufon  Evidence^  they  proceeded 
 wholly  upon  Evidence^  viz.  Whether  fnch  an 
 Epiftle  w^s  [em  to  Corinth,  &c.  who  carefully 
 kept  the  Originals^  and  fent  Copies  to  other 
 Churches  *,  and  by  this  Communication  of  the 
 Churches  one  with  another^  the  Scriptures  were 
 known.  But  Sir,  i.  What  Churches  were 
 the  Gofpels^  the  A3s^  Hebrews^  &c.  fent  ta, 
 and  whdt  Church  kept  cayefully  the  OriginalSy 
 and  fent  Copies  of  "^em  to  other  Churches  ?  It 
 v»?as  of  greater  coufequence  to  know  this^ 
 than  it  was  to  know  whether  fuch  and  fucb  \ 
 
 an  Epifile  was  fent  to  Ephefus,  &c.  2.  When 
 an  Epifile  was  fent  to  Corinth,  for  Exam- 
 ple, every  Member  of  that  Church  did  not 
 know  the  Apoftlcs  Hand,  and  the  few  vyho 
 knew  it,  might  have  been  deceivM,  and 
 have  taken  a  Falfe  Letter  for  »  True  one, 
 for  you  allow  ''em  no  Infallibility,  now  I 
 wou  d  fain  know  why  the  Church  of  Chrifi 
 fliou'd  be  bound,  under  Pain  of  Damnation, 
 to  believe  thofe  few  Fallible  Men,  or  take 
 fuch  an  Epiftle  to  be  the  Word  of  God, 
 
 t  upon  their  bare  Teltimony  f  At  lea  ft  I  fee 
 no  Evidence  here,  which  you  pretend  to  fo 
 
 much. 
 
<)6  LETTER    I. 
 
 much.     3.  Since  this  Method  was  fofure^ 
 
 and  the  Originals  were  extant^  why    was 
 
 Ca.p.  5 5. the  Canon  not  fettled   in  the  Firft  Age? 
 
 Why  were  many  Books  of  Scripture    re- 
 
 jeded  by  fome,  for  3  or  4  Ages?  Was  it 
 
 by  comparing  them  with  the  Originals  they 
 
 were  afterwards  received  into  the  Canon? 
 
 When,    where,    how,    and  by  whom  was 
 
 this  done  /*  How    happen'd  fo  many  Dif-    , 
 
 pures  concerning  the   Authors  of  many  o^ 
 
 thofe  Books,  the  Time  in  which  they  were 
 
 written,  c^c.  4.  As  the  mod  part  of  the 
 
 Difpuces  with  the  Ancient  Hereticks,  was 
 
 about    the  Spurioufnefs  and  Genuinefs  of 
 
 the  Scriptures  *,  if  the  Originals  had  been 
 
 extant,  the  producing  of  'em  wou'd  have 
 
 ended  theDifpute,  without  any  more  ado; 
 
 yet  this  was  never  done,  nor  ever  men- 
 
 tion'd  by  the  Fathers.     5.  ^l.  Ignatius  in  Ep. 
 
 -       a^l  Philad.  feems  to  be  of  a  contrary  opinion 
 
 I.  in  /r^»'.  ^^  yc>urs  ^  your  Friend  Dodwellh  entirely  a- 
 
 §[^8,  gp.'gainft  your  £'z//Ve'«(7f-  and  £«y^^/V/j  fpeaks  of 
 
 Eujeb.  H.  the   Followers  of  Artemon  ;    he  fays  they 
 
 Ecd.  1.  V.  corrupted  the  Scriptures  r^f«  receiv'd,  buE 
 
 cap.  ult.    jj^gy  jjj^  j^Qj  produce  For£d  ones ;  and  he 
 
 has  not  one  Word  of  the  flrfi  Originals  of 
 the  j^i'oH-lesy  nor  fays  that  Hereticks  were 
 brought  to  ihis  Test.  6.  But.fuppofe  the 
 Originals  were  then  extant,  might  not 
 Chnftians  have  confpir'd  to  fay  they  were  di- 
 vinely infpir'd ;  and  if  their  Infpiration  can- 
 not be  prov'd,  they  fignifie  nothing  as  to 
 Religion  ;  The  Truth  of  the  Fads  contain'd 
 in  them,  cannot  prove  they  are  divine,  for 
 True  Fads  may  be  mention'd  m  Uncanoni- 
 
 cal 
 
LETTER     I.  ^7 
 
 cal  Books  •,  what  then  maizes  you  believe 
 
 'em  to  be  divine  Scripture  ?  Is  ic  becaufe 
 
 they  were  written  by  Apoflles,  or  Apoflo- 
 
 lical  Men  ?  If  fo,  then  the  Epiftle  of  S.  Bar- 
 
 naby^  ihtPafiorof  Herman ^  the  Epifties  of  S. 
 
 Jgnatms^  &c,  are  Scripture,  for  your  Learned 
 
 Men  do  own  they  are  genuine.  If  this  be  noc 
 
 theReafon,  why  are  the  Epiftles  of  Sainc, 
 
 Taul^  the  Gofpeis  of  Saint  Lnkc  and  Saintt 
 
 Mark  receiv'd  as  Scripture  ?  &c.  Now  fup- 
 
 pofe  the  Churches  of  Corinth^  Efhefns^  &c. 
 
 did  receive    Letters  from  the    Apoftles, 
 
 knew  their  Hands,  could  not  be  deceived, 
 
 &c.  what  iignifies  all  that,  if  they   coa'd 
 
 not  be  fare  the  Epidle  was    divinely  in- 
 
 fpir'd,  and  fit  to  be  a  Rule  of  Faith  ?  Pray 
 
 Sir,   tell    us  by  what  means   they  cou'd 
 
 know  thisj  and  how  you  can  pretend  to  tz^^- 
 
 dince    for    what   you   Qdi\{  ReveUtlon^  {iViC^ 
 
 thefe  Churches  had  none  themfelves  ? 
 
 Well  Sir,  I  find  you  are  not  dclirous  the 
 Deifl;  fhould  puzzle  your  Author  any  longer  5 
 at  our  next  Meeting,  1  (hall  fpeak  again  of 
 this  Matter  \  but  remember.  Sir,  I  have  an- 
 fwer'd  his  Objedtions  againft  the  Infallibili- 
 ty of  the  Church,  and  notwithftaadingall 
 that  he  has.faid,  fhe  remains  Hill  in  full  Pof- 
 feffion  of  it.     That  alone  is  a  compleat  Aa- 
 fwer   to  your  Author's  whole  Book,  for 
 this  is   a  Demonlbration  •,  whatever    the 
 infallible  Church  condemns^  is  erroneous^ 
 but  fhe  condemns  what  the  Book  contains  of 
 tranfiihsiantUtion^    Invocation,  &c,  there- 
 fore what  the  Book  contains  is  erroneous 
 and    coadsmnable,   &c.  Sir,   before    we 
 H  part, 
 
9S  LETTER    I. 
 
 part,  1  muft  take  notice  of  a  common  Pra- 
 ctice among  you  ;  Your  petty  Scribblers 
 colledt  fome  Objedions,  which  have  been 
 anfwerM  a  bundred  times  ^  tbey  add  to 
 thefe  fome  filly  Fancy  of  their  own,  they 
 clap  a  Title  to  this  Farago^  and  t beret's  a 
 Book  publifh'd  againfl  P^pif?^.  If  no  parti- 
 cular Anfwer  is  made  to  the  trifling  Pam- 
 phlet, then  you  cry  out  fuch  a  Book  is  un- 
 anfvverahle,  &c.  Now,  Sir,  is  not  this 
 both  unjuft  and  ungenerous  f  You  challenge 
 us  to  anfwer  your  Books,  and  then,  by 
 grievous  Penalties,  you  hinder  us  from  an- 
 fwering  your  Challenge  :  But,  Sir,  fince 
 your  People  talk  fo  much  of  Books  riot  an- 
 fWer'd,d-t.l€t  them  prevail  with  the  Govern- 
 ment to  lee  us  defend  our  felves,  and  then 
 you'll  fee  whether  one  Half  Sheet  Pam- 
 phlet (hall  appear  in  the  World,  without 
 an  Anfwer  at  its  Heels.  If  you  are  not  fa- 
 ttsfy'd  with  this,  I  make  you  this  Propofal^ 
 Take  what  Book  of  yours  you  pleafe,  pick 
 out  on^t  what  Argument  you  pleafe,  and  if  I 
 do  not  anfwer  it  to  fatisfaction,  that  Inftant, 
 I  n  become  one  of  yours  ^  or  if  it  be  for 
 your  further  fatisfaftion,  I  offer  to  meet, 
 at  any  Time  or  Place,  any  Perfon  of  Ho- 
 nour and  Learning,  of  your  acquaintance, 
 2nd  difcourfe  with  him  on  the  fame  Con- 
 dition :  Then  you'll  fee  how  much  your 
 Author  is  miftaken,  when  he  gives  to  fome 
 Books  the  Titles  of  Vrunfwtr'd  and  Vnan- 
 faerahle^  and  I  (hail  evidently  prove  that  all 
 the  OhjenioNi  worth  any  Nocice,  contained 
 eicher  in  Barrow^s  Book  of  the  Fop^'*s  Snpre- 
 
 maty^ 
 
LETTER    I. 
 
 wacy^  or  ia  'Cofm\  Hiftories  of  the  5cn/?- 
 tnre  and  Tranjiihftantiation^  or  ia  the  Devo- 
 tions and  the"  Scepticifm  of  the  Clmrch  of 
 Rome^  have  been  thorowiy  anfyver'd,  many 
 Years  before  the  Author's  of  'em  were 
 brirn.  Sir,  I  believe  you  are  a  Man  of 
 Honour,  and  that  you'll  take  no  advantage 
 againft  me  from  this  Conference^  how- 
 ever to  prevent  Miftakes,  Mifconftrudions, 
 Wrong  Notions,  &c.  I  m^kehere  thefol- 
 lowing  Declarations. 
 
 1.  1  declare  that  inthisConverfation^  1  have 
 fpoken  in  my  own  Nams'^-  that  I  have  under- 
 taken it  without  the  Order  or  jimhority  of  any 
 P  erf  on  whatfoever  \  and  that  if  1  have  faid  any 
 indifcreet  things  it  must  be  imputed  only  to 
 my  Ir}7prndence. 
 
 2.  /  detlare  that  my  Intention  neither  rvaSy 
 nor  is^  to  fay  any  thing  againfi  the  prefent  Efia- 
 Ipli(hmer2t  in  Church  or  State  -^  and  that  when  I 
 fpeak  of  the  Ckurch  of  England,  /  mean  the 
 ISlonjuring^  not  the  Revolution  Church  of 
 England. 
 
 3 .  /  declare  thatif  fve  us^d  any  hard  Words  ^ 
 it  was  not  with  any  Defign  to  injidt  your  Aii^ 
 thor^  whom  I  valne  for  his  many  good  Parts'^ 
 hat  they  have  been  extorted  from  me  by  the  Fi.o» 
 Irnce  of  the  Gout^  by  the  Vnjairnefs  of  his 
 Dealings^  and  by  the  Zed  of  True  Religion  : 
 However  I  ask  God's  Pardon^  the  Churches  Par^' 
 don^  your  Author'' s  P^^rdon^  if  I  have  faid  any 
 thing  unbecoming  a  Chiiltian,  a  Catholick, 
 and  a  Gentleman* 
 
 This, 
 
 99 
 
xoo  VETTER  .L 
 
 This,  Sir,  is  a  F/ithful  Account  of  the 
 Conference  I  have  bad  with  our  Popi[lj 
 Friend,  concerning  the  Cafe  ftated-^  in  my 
 next  you  fhall  have  an  ample  Account  of 
 our  nex£  Converfation. 
 
 J  am^ 
 
 Tofir  true  friend^ 
 
 and  faithful  Servant^ 
 
 A.  C. 
 
 I 
 
 FINIS. 
 
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