first Christians received the Canon of the old Testament Mr. M. catch'd at the words and said D. T. builds his Faith on Jews D. T. answered That that was not fair and that he should take his words in their coherence and make the best of them He continued and said That by this way of Universal Consent we were by way of external inducement as sure of this Books being the Bible as of Cicero's Offices being his Book Mr. M. said we were not infallibly sure of that D. T. added That the Consent of the World removed all doubt and that for the Holy Bible when men came to consider the Prophesies and their Events the Characters of Christ the History of Christ and things in those Books most worthy of God and use of pious means in humility of Soul they had further assurance begotten in them Mr. M. asked D. T. how he proved that inward sense D. T. said it could satisfie the persons themselves Then Mr. P. began again to ask Questions about the Bible How from what Churches Copies c. we had received it It had been no difficult matter to have perplexed him by asking from what Copy of the O. T. St. Peter had what Copy of the New he gave to Linus and he to the rest and where and by whom Linus was ordained and in what form c. but he only ask'd him upon what motive he believed Infallibly that St. Peter was ever at Rome seeing the Scripture had not said it Mr. P. said all the world knew that D. T. ask'd him whether all the world were good witnesses for this and not for the Bible Then Mr. P. said something of Thou art Peter and upon Thee will I build my Church D. T. said that he made no distinction between the masculine and feminine Gender and that the Text ran not upon thee Peter or this Peter but upon this Rock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Feminine tho admitting that our Saviour did build upon him for by him he opened the Kingdom of the Gospel to the Jews at Jerusalem and to the Gentiles at Cesarea yet seeing there were Twelve Foundations Christ promising that he should be one did not exclude the other Eleven Hereabouts upon Mr. P's citing this place and that other Hear the Church c. and D T. desiring to fix upon something and opening an English Bible and Mr P. denying it to be the Bible and D. T. desiring to send for a Greek Testament one was produced by the Company but not used Mr. P. saying he would allow the Translation of the places to be true Mrs. R. in this talk about St. Peter being nigh Mr. P. said softly 't was St. Peters Confession on which Christ built his Church Hereabouts also Mr. P. spake about a Church at Rome spoken of by St. Paul and D. T. taking up the Bible and desiring to show how that matter stood was not permitted after three or four offers For Mr. P. turned all off by general discourse about the Bible and Rule of Faith and began again to ask Questions and to say that the Greeks of whom D. T. spake were all Lyars being Hereticks and that the Catholicks meaning Romans were said by him to be a corrupt Church and that therefore the Protestants depended upon Lyars for their Bible Here first began a strife about the word Catholick and of the Popes being the Catholick Bishops and D. T. asking Mr. P. whether the Ancient Bishops of other Sees did not stile themselves the Catholick Bishops of this and the other place Mr. P. yielded it and this word-bate ended Then D. T. in Answer to his Argument said to this effect First That the Greeks were not all Lyars and Hereticks and that the Missionaries had Misrepresented them Secondly That when all the World of all Ages conspired in a testimony about a book or such a City as Rome or Jerusalem tho some might be ill men and in some particulars Lyars yet we could not believe them Lyars in their Universal Consent because they could never be in a Confederacy to vend such a Lye. Thirdly That tho we took in part the Testimony of the Roman Church yet from her Authority the S. S. could not be prov'd because she went about to prove her Being and Authority out of the Scriptures and therefore could not do it till it was first proved that the Scriptures were the Word of God and the places cited were infallibly proved to carry that sense which the Romanists put upon them D. T. remembers not that any thing was said to the two last but upon the first Mr. P. charged him with joining with the Greeks in the Herefie of the Holy Ghost proceeding from the Father by the Son Mr. D. A. C. not known before to D. T. interposed and said That that was a dispute about Phrases and that they were agreed in sense And when Mr. P. wondred at that saying and had said there would in a fortnights time come forth a Book which should sufficiently show what the Greek Church was D. T. referred him to Father Simons Book called Histoire Critique de la Creance c. des Nations du Levant published three years ago in which that Learned Romanist show'd how the Missionaries had slandered the Greek Church and made those Hereticks who were not so and raised a dust about words when they agreed in meaning Mr. P. did not own his knowledg of this Book Since the Conference D. T. hath seen a Second Book upon the like Argument lately published by the said Learned French man and he perceives by it that as times Change men can do so too Here abouts D. T. offer'd to fix upon something and to speak to the Text cited by M. P. viz. Hear the Church but Mr. P. did not suffer it for some time but said The Church was a City on a Hill and always visible and ask'd Where such a Church as ours was visible in all Ages And how and where c. And clap'd his Hand with great force upon the Table and a while after said If he could not shew the visibility of his Church and we could that of ours he would be hang'd D. T. when Mr. P. beat the Table said smiling Sir I would not by any means come under your Ferula Mr. P. replied very calmly I use none D. T. does think that he ought to have spared those words as seeming to reflect upon that Profession which he very much Honours as one of the most useful in the World As likewise those used by him upon Mr. P's talking of being hang'd it being somewhat severe But in heat of talk D. T. did say Mr. P. you use a very scurvy word and you put me in mind of a saying of the late Lord Faulkland You are apt to hang and to damn but if they whom you hang were no more hang'd than they who you damn were damn'd few men would fear either your hanging or your damning After this there
was more talk about the visibility of the Church and D. T. said to this purpose The History of this matter is beyond both the Purse and the Capacity of the People A great many Pounds and Books are required A Priest or Candidate said 'T is in less room and was pulling out I think a little Book It sufficeth the People that they have heard Christ's Promise That there shall be a Society of men professing Christianity to the end of the World That they believe Christ will make good his word and that they find among us such Doctrine and Rules of Life as are in the Bible That the Greeks have always had Churches that among the Latins we have Catalogues of Witnesses against Romish Errors That a True Church may though not as such have many Corruptions And that the present Corruptions in the Roman Church were not formerly made Articles of Faith. That we had the True Faith before any Mission came from Rome That S. Gregories Faith was not that which Rome now teaches That here the Synods of the Second of Nice and Trent could not prevail That a Doctrine contrary to Transubstantiation had been taught in the Saxon Church and that he would prove such things as these out of their own Writers Mr. M. ask'd what Writers D. T. answer'd Beda and such Historians as Hoveden c. D. T. said moreover to Mr. P. asking after a distinct Church before Luther That he would shew him Christians in Bohemia making the Bible their Rule and protesting against the Errors of Rome And ask'd him If he should shew him out of Aeneas Sylvius Mr. P. did not desire it nor seem to know what Book that was Mr. M. had some while before ask'd D. T. who had said That we find the Bible which we now have quoted by the Ancient Fathers How he came to know they were Fathers To which Question he thought an Answer in that Place a condesension to an impertinence Hereabouts I think Mr. P. introduced a short Discourse about Transubstantiation and when D. T. had said as before that that manner of the Breads becoming Christ's Body was invented by Paschasius Radbertus M. P. in warm manner said What talk you of Paschasius Radbertus It was decreed in the Great General Council of Lateran where there were all the Patriarchs D. T. perceiving him to mistake so much in History and likewise err in time nigh Four hundred years for Paschasius flourished according to Bellarmin in the year 821. and that Lateran Council was held Ann. 1215. He turn'd to Mr. M. and said Why do you bring a man who has not common skill in History And then turning to Mr. P. he ask'd him Under what Pope that Council was held And his Memory did not serve him to tell Then Mr. D. A. C. addressing himself to him having a Breviary in his Hand in which the Trinity was pictur'd said Sir I can inform you under what Pope that Council was held 't was held under Innocent the Third Mr. P. being moved either by his Answer or his Book or Picture or all called him Buffoon D. T. then told Mr. P. he had transgressed against part of the Office of that day of St. Michael in which these words of St. Jude were read Michael the Arch-angel disputing with the Devil about the Body of Moses would not bring against him a railing Accusation but said The Lord rebuke thee And further D. T. ask'd him If all the Patriarchs were there in person or not Mr. P. replied By their Legats D. T. ask'd him Whether he had seen Father Walsh's late Book which contradicted what he said Mr. P. answered that Father Walsh was not his Pope Some of the words of Father Walsh the Franciscan are these There were not above 414 Bishops in the whole and none of all other than a Member of the Latin Church those very Two Patriarchs he means those of Hierusalem and Constantinople being themselves Latins and consequently not one of the Greek Church or of any other part or Church of the World among them By this time Mr. P. had produced a Breviary a written Collection of Quotations and Two large sheets of Quotations printed and would go to the Fathers D. T. desired first to speak to his Citation Hear the Church but still being denied he was contented to hear what he would alledge out of the Fathers with this Caution That he would not take them either for his infallible Judges or Rule but that seeing he had them on the side of his Church he would not part with them He began with his Breviary and read out of it part of that which is in the Margent construing it into English And the Sum of it was That before Consecration it was Bread but after it the Flesh of Christ And that Christ whose Word made things begin to be which were not before could much more bring it to pass that they should be what they were and yet changed into another thing which shews the opinion of the Author to have been that it was Bread and Christ's Body too if from this place we may find out his mind And then he nam'd S. Cyril's Catechism and then Justin Martyr and was going on to read many more Citations out of the printed Sheets entituled Speculum Ecclesiasticum but call'd it seems by their Hawkers The Soldiers Paper of which Title D. T. being ignorant his Man could not till Wednesday procure him a Copy of them D. T. Propos'd the fixing upon something after so long and noisie a rambling and call'd for Pen Ink and Paper and said he would begin with S. Ambrose and then go on to S. Cyril and J. Martyr in the order of Mr. P. and answering those Quotations there at that time he would afterwards as they agreed go on to the rest Mr. P. would go on and read further and did it so often out of those two Sheets repeating the names Justin Martyr Irenaeus c. that D. T. provoked with what he thought an unreasonable digression call'd the Papers his Ballads and said he might give them for Kites to his Boys which words were too light and he repents him of using them At last D. T. took the Pen and wrote down an Assertion to this effect That that was a spurious and late Book and none of S. Ambrose 's and that he would show it to be such Then he desir'd Mr. P. to underwrite that D. T. could not do what he there undertook M. P. refus'd and taking a Pen began to write his name to his Quotations in the printed Sheets but did not write as I think all his name there After which Mr. M. took Pen and D. T. delivering him the Paper he had sign'd in order to a regular proceeding he began to write the first words of these Questions Whether God Almighty hath left us any Guide or Guides to direct us in the Interpretation of Scripture in things necessary to Salvation Whether he hath
to be contrary to the Bible and therefore that which is tenderest they are not so willing to touch in popular Conferences It is enough if they can get them to the Authority of their Church and then the obedient Child swallows whatsoever the Mother gives it 3. It is said no particular Answer was given it will be found otherwise in the account of the Conference But if a sufficient Sum be tendered and Mr. P. be out of humour to receive it he ought not to complain that he cannot have his Debt paid him If Dr. T. had said less certainly it had not been out of unreadiness to answer seeing in that matter he was prepared he having publish'd a Tract about the Rule of Faith of which a second Edition came forth but a while ago and no Answer has been yet made to it whether out of contempt of the imperfections of it or for other Reasons he cannot tell And here seeing Self-defence is not vanity he takes occasion to make mention of another Tract scribbled by him against the Romish Author of the Protestants Plea for a Socinian at the latter end of which Mr. Meredith's Question about being judg'd by another or going on our own head is answer'd tho not so fully as by another Pen and to be perpetually answering Questions answered already is a Task which a person of good breeding will not impose till the Answer first given is refuted by him It is true there was one who cited a few lines of the latter Tract who if he had cited a few more had spoil'd his design of Misrepresentation His words are these If you have seen the Answer to the Protestants Plea for a Socinian you 'l find there Pag. 26. he points it out for the mark of a Right Socinian to make Reason the Rule of the Scriptures Such a one says he makes Reason the Rule of the Rule He goes no farther for that which follows shews the Author to have spoken of their Reasonings not of Reason it self which if any Man allows them in their own Doctrines he in effect does yeild them the Cause That which there follows is this Though he the Right Socinian thinks a Doctrine is plain in Scripture yet if he believes it to be against HIS REASON He assents not to it And P. 27. A Man of this Church of England suspects not Reason it self but his own present Art of Reasoning whensoever it concludes against that which he reads and reads without doubting of the Sense of the Words If the Representer can come no nigher the Likeness he may if he please lay down his Pencil D. T. owns that this is a Digression but he judged it better seeing there was no more needed to write a Paragraph in defence of himself against a publick unjust Cavil than to trouble the World with a whole Book 4. Whereas it is said that by the Universal Church Dr. T. said he meant the several Bodies who make up the Number of Christians which Mr. P. afterwards calls distinct Bodies Dr. T. did not use that Phrase For his Words were remarkable enough that he meant by the Universal Church what he called it every Lords Day before Sermon the Congregation of Christian People dispersed throughout the World. And he added that he took in the Testimony of Jews and Heathens and might believe Men sincere when they spake against themselves and that he also took in the Roman Church in the better Ages and honest Men in it who in the corrupter Ages gave Testimony against its Corruptions as they arose And he always inserted this Caution that he took this Testimony from such Universal Consent with Considerations of the Persons as agreeing Witnesses and not from their Authority 5. There is Craft in putting in the words distinct Bodies as if the Being of a Church could not be continued and the Corruptions of it opposed and relinquish'd without going forth to some other Body of Men free from all such Corruptions Mr. P. may please to answer Dr. T. in this Point about the Church of the Literal Israel besides which there was then no other Church and enlighten him by the Resolution of this Query whether there may be a Reformation in a Church without leaving of it The Learned Dr. Jackson said it long ago That our Church was in the Romish Church before Luther's Time and yet in it neither as a visible Church altogether distinct from it nor as any native Member of it To his Arguments and Explications at present I refer Mr. P. tho there are others of other kinds of equal weight and clearness For the rest the aforesaid Account of the Conference will shew how far this Paper of Mr. Pulton's is true and whether it contains a fair Proposal when it offers in Exchange for the Contents of it that which is really thinner Stuff and much shorter Measure The Account written by Mr. Pulton A True Account of a Conference had about Religion between Dr. T. and A. P. on the 29th of September 1687 in Long-Acre London Dr. T 's Note MR. P. scattered Copies of this Account and Dr. T. saw three of them on Monday October the 10th Dr. T. and Mr. P. spent their time very ill if so lame an Account as this of a four-Hours Conference be a true one How far it is from the whole Truth has been already shewn in Dr. T 's fuller and more impartial Relation And it is so ill repeated that Mr. P. having by so doing made it his own may take the whole to himself For Dr. T 's part he will not be his Stirrop to be let down and taken up at his Pleasure That which is against him is omitted by him and that which he thinks is for him is added tho never spoken Mr. Pulton's Account ON Monday there came a Youth to A. P. who desir'd to know if he was willing to accept of a Conference with D. H. concerning Religion He answer'd that he was But on Tuesday it was told him Dr. T. would be the Person he must meet at 3 in the Afternoon on Thursday Accordingly the Parties met on the said Thursday being Michaelmas Day A. P. came with one Witness no Priest Dr. T. alone And when the Doctor excepted against the Gentleman A. P. was willing he should retire and pitch'd upon another who casually came in at the same time tho not so much as known by name to A. P. If the Doctor would have no Witness present then A. P. desir'd all might depart except the young Man upon whose account they met the Room being now full The Doctor not assenting to that a A. P. press'd much that whatsoever should be said on either side might be writ down but this not being accepted of the Subject of the Conference was proposed by A. P. who desir'd the Doctor to give the young Man b a Rule of Faith which might keep him in the Church of England After some Preambles the Doctor was pleas'd
Point of Controversy in time of Schools or tamper with him out of them And this was the Conclusion of our Conference s If any doubt of the Truth of any thing here asserted let him go to Dr. T. to be inform'd and desire him to shew the t Famous Paper as also to receive a more satisfactory Answer than A. P. could to the main Question A. P. had never gone so far as to give any publick account of this Affair had not the Town and Kingdom been already full of very false injurious and scandalous Reports relating thereunto And tho upon the Doctors instance A. P. promised not to speak of it from the Pulpit Sunday next the 9th of this Instant as he had intended yet now being so far provoked he could not in Honour and Conscience but find some means to disabuse the World since his Adversaries tho he believes not the Doctor have been so industrious to impose upon it Dr. Tenison's Notes upon it MR. P's Account begins unluckily for he stumbles at the first setting out he makes as if the Appointment which came from the Romans proceeded from Dr. T. who till it was made knew nothing of it a A. P. press'd Writing yet when Dr. T. began to do so he declined it But whereabouts would these Disputers be a while ago they were all for verbal Conferences when written ones were offered as more safe and useful Dr. T. is Witness of this in a greater Case and so is an excellent Bishop and a worthy Dean Now when verbal Conferences are agreed to Writing is press'd b A Rule of Faith which might keep the Boy in the Church of England A new Art of shutting the Doors of St. Martin's Church for the keeping in of a Person who was before gone out and gone as far as Rome c Two things incumbent on the Doctor to prove 1. That the Books which he called the Scriptures were truly such 2. That when so proved they were of themselves a sufficient Rule But to the second Point nothing was said Good Reason for it was never propounded the only Question of that kind was Whether our Bible was a Bible and how we could prove it to be so The Sufficiency and Purity of the Scriptures were Points never started This Dr. T. is certain of from his own Memory and from the Concurrence of more than an ordinary number of Witnesses whom upon this new Narrative he consulted d All the World Turks c. The Turks were never named on this occasion It had been monstrously absurd if they had And when some judicious People present at the Conference heard this Paragraph of Mr. P's Narrative they were amazed at the Invention But no Additions are to be wondered at where Men will add to the Creed it self e Different Bodies who make up the whole Number of Christians This Mistake of Mr. P's may be rectified by what is said before in Dr. T 's Account and Notes on Mr. P's Paper f The Sense of holy Scripture being as he said depraved If he means Dr. T. 't is a great Slander It is true he said it was happy for the World that the Copies of the Bible were so widely dispersed for if they had been all in Roman Hands they wou'd have been in Danger Of this Dr. T. was reminded by some of the Hearers of the Conference upon the Perusal of this Narrative g A pleasant Schoolmaster diverted the Auditory with a Picture The Schoolmaster is of Age and he will answer for himself h St. Paul had us'd as sharp Language in a like occasion This about St. Paul Dr. T. does not remember nor do others who stood by Mr. M. for he spake of St. Jude but perhaps it might be so i Harangue Dr. T. knows not what Mr. P. means by this For to repeat a Verse out of St. Jude about the Disputation betwixt Michael and the Devil is not properly haranguing k Mr. M. from the Window whither A. P. had desired him to retire Mr. M. stay'd much longer for he began to write upon the Back of D. T 's Paper as is aforesaid And he removed upon a Gentlewoman's coming to him with a Mask in her Hand which gave occasion to another of that Sex to say to Mr. M. he chose to dispute rather with Ladies than Doctors It is unhappy that amidst so many things we can have nothing sincere and in its Naturals l A. P. could never obtain any satisfactory Answer to his Difficulty proposed The Account shews that fit Answer was obtain'd tho not accepted m Which when A. P. was ready to prove There was no occasion for that for it was then granted that he was at Rome but not till 25 years after Christ's Ascension n The Doctor pass'd to the Real Presence and Transustantiation Whereas he was led into it by Mr. P. upon his reading about it out of his Books and Sheets o He desired to hear St. Ambrose Mr. P. began with it of his own meer Motion pulling out his Breviary and reading the words Dr. T. was so far from desiring to hear St. Ambrose first that when Mr. P. began with him out of St. Ambrose he told him he should not begin with so late an Author but with S. Clement and so go downwards And if Mr. P. said any thing in general about Places in the true St. Ambrose Dr. T. did not hear him repeat the Words Nor is any other Book of St. Ambrose cited in his Breviary in that Place p But that the Doctor would not note down He had no reason to write a second Paper after having been refus'd signing of the first But he spake enough to the Place as is before rehearsed q Sum of Money This was said to Mr. M. at the Window in the back-Room by Dr. T. himself Mr. M. complain'd that Dr. T. was too hard upon Mr. P. supposing that Book was not St. Ambrose's Dr. T. appeals to Mr. M. whether his answer was not this If a Man be to pay me a Sum of Money and the first peice I take proves a brass Half-Crown he that offers it to me either knows it not or knowing of it is not honest in offering it as good Coin. If Mr. P. will own either of these that he was either ignorant or insincere I am content r The Papists were by their Principles Breakers of their Word Mr. P. has forgotten all about his Aequivocation about Luther Pope Innocent and the Council of Lateran the places of Scripture the Pope's Jurisdiction c. But he will not fail of his Insinuation He is an Enemy unto Caesar. And he here makes a Syllogism which upon the place the Protestants could not hear and he omits Dr. T 's answer to Mr. M. and the Sense of the Company s If any doubt of the Truth of any thing here asserted let him go to Dr. T. to be inform'd There have many come and none have gone away yet unsatisfied t The famous Paper No Body boasted of the Paper
his first onset was very vigorous D. T. answered at first to this purpose That Mr. P. might send for that Book which he owned to be his Bible and out of that he would dispute with him or if that were too great a trouble he would borrow an English Bible in the house which was afterwards fetch'd and discourse out of that and endeavour to vindicate the Translation where it should be by Mr. P. excepted against This Method Mr. P. would not allow but repeated his discourse about our not having a Bible and our not being able if we had one to prove we had one and ask'd again about the Rule of our Faith. D. T. before he answered to this applied himself to Mr. M. who seem'd to be the calmer person and of a temper inclining to Piety and put him in mind that such discourses as these and some others lately used by the Romanists about the Trinity and Transubstantiation would rather make the people Atheists or Unbelievers than Converts and that the indifferent were ready to say Content We cannot believe Transubstantiation and we will have no Trinity we cannot have the Bible unless we take it upon Roman Authority and none we will have Mr. M. said That would not be the consequence but gave no reason why he said so Then D. T. turned to Mr. P. and told him that he began at a point of which the Boy had not said a tittle to him in the Closet or to his Master the first and chief thing said by him being that about Luther's Works and Sacraments and his Colloquy with the Devil Mr. P. at first denied that he had shown such a Book to the Boy and the Boy began at first to shuffle about the Story but afterwards own'd it his Master attesting it and upbraiding him with lying in that and other things Mr. P. then salv'd the matter by saying he did not show him the Book in Publick D. T. then replied Is not a thing shown because it is not shown in a Market this is the fruit of the ill art of Equivocation Mr. P. proceeded to talk about Luther and the Devil and his leaving Mass at the Devils instance this discourse of Mr. P's had very good effect upon the other servants in the house as they confessed to their Mistress they now perceiving that to be the Jesuits talk which the Boy had fathered upon the Doctor To Mr. P's discourse about Luther D. T. answered on this manner That our Church depended not upon Luther but Christ That Luther some grains of allowance being given to him as we ought to every man was an excellent instrument of God's That he ought to have read if he had not done so the Book lately published at Oxford Entituled The Spirit of Martin Luther That if Luther had said any where there were Three Sacraments he had said no more than Paschasius Radbertus who was the Inventer of Transubstantâ—ation That admitting the Story Luther after the Monkish way had put his Spiritual Conflict into the form of a Colloquy and that he might well suspect a device in the Devil when he disswaded him from the Mass for the Devil might think the Piety of Luther would be apt to move him for that reason to go the rather to Mass because the Devil had forbidden him D. T. added that one of the first disswasives from the Mass which made impression upon Luther was this He had been at Rome and said Mass there and heard it said and he took notice of the profaneness of the Mass-Priests and he over-heard the very Courtizans jeeringly saying that some who Consecrated had used these Words Bread thou art Bread thou shalt be Wine thou art Wine thou shalt be Mr. P. asked D. T. where he had this Story D. T. answered where he might have it in Luthers Life D. T. would have gone on and given Mr. P. a Story out of their second Synod of Nice for his story about Luther's Colloquy with the Devil but Mr. P. would not accept of an old Tale for a new one and tho D. T. began his Story at the request of the people five or six times Mr. P. would not suffer him to proceed out-noising him in such manner that D. T. ask'd him if he had the Art of curing the deaf The Story which was afterwards told to the people in the back room was this Abbot Theodore reported before the Fathers of that Council which decreed the Worship of Images how the Devil appeared to an Old Man who asked him why he had troubled him so long with temptations to uncleanness the Devil swore him to secresie and then said Adore this Image no more I will give you no further trouble the Image was that of the Blessed Virgin with the Holy Jesus in her Arms The old man revealed this to Abbot Theodore who said he should not have sworn to the Devil yet notwithstanding 't was better for him not to dismiss his Courtezan than to forbear to worship Christ and his Mother in an Image The Abbot continued and comforted the old man and sent him away the Devil appeared again and upbraided him with perjury the old man answered What I have sworn I have sworn c. The Good Fathers excused the breach of his Oath and went on to applaud the practice of Image-worship Mr. P. not suffering D. T. scarce so much as to begin this story joined with Mr. Meredith in asking what was the Rule of Fairh and where we had our Bible And as to the latter Mr. P. ask'd with great quickness who gave us the Copies how where when and the like Insomuch that D. T. told him he was doing the office of a Catechist rather than a Disputer However D. T. answered thus First The Rule of Faith is the Holy Bible the sum of it in necessary Doctrines is the Apostolical Creed Mr. P. said we had other Negative Articles No Purgatory c. D. T. replied they were Guards of our Creed but not properly Articles and that as Protestations against Them they were not very Ancient because their Errors were not all from the beginning and that we could not pull up the weeds before they were grown up Secondly That if they had any good proof of the Bible we had it too and that the first external inducement for the receiving of the Bible as written by such and such persons and as such a Book was not so much the Authority as the Testimony of the Universal Church of all Ages all agreeing in it and amongst others the Roman excepting the Apochryphal Books of later time raised by them into a level with the primary Canon whilst we have the same Canon the Ancient Church owned in the Council of Laodicea D. T. added That the Protestants took in the Testimony of Heathens as of Julian the Apostate who against himself owned three of the Evangelists and the Jews who had once the Oracles of God committed to them and from whom the
a place of Scripture who should be judge D. T. answered there was no need here the case was plain especially if this Text was further compar'd with one in Deuteronomy and that if the Roman Church should make an Interpretation the sense of the words of that Interpretation would as much need a Key as the easie Text it self D. T. added that Christ's Church was not then throughly formed and that the Rule had some respect to the extraordinary state of those times in which it was not so proper to go to the ordinary Courts the Judges being unbelievers A Romanist not so well known by D. T. offered something in confutation of this but D. T. told him that if he would bring an Authentick interpretation out of some of his Church Books he would hear it But if not and at that he did not offer then he as a Romanist would say nothing to the purpose but argue as he says the Protestants do out of their own head At last Mr. P. and D. T. came to the Quotations again and then it was resolved that D. T. should write of this matter and of S. Ambrose S. Cyril and Justine Martyr c. to M. P. and receive his Answer and reply as often as there was just occasion given After this D. T. said to Mr. P. there was one thing remaining and fit to be said to him he had in a printed Paper promised not to tamper about Religion with the Protestant Boys who should come to the Savoy-School it had appeared that he tampered with Boys out of his care and would do so much more with those under it He said it did not follow because of his word which he would not break and that for this Boy he had done it in order to his everlasting Salvation D. T. answered that being your Principle that all out of your Communion are damned you being a Jesuite and a Papist must break your word in thaâ— Paper for the necessary good as you think of the Souls of the Boys especially you having hope of turning Boys under your Care. Mr. M. said to D. T. This reflects upon the King. Another more aloud this reflects upon the King and suggests that he will break his word and Mr. P. joyned in the Accusation but many of the Hearers cryed out against them and said it was a knavish trick Mr. M. was going away D. T. called to him and desired him not to run away with a false Tale. Mr. M. denied he said such words D. T. told him he did and that for his part he thought his Loyalty at this time to be more valuable than Mr. M's because he as a Son of the Church of England professed he would not rebel against the King notwithstanding he might be of another Religion whereas Mr. M. being of the same Religion could not so well separate Loyalty from Interest D. T. being concerned at this false and unworthy way of catching men did say to Mr. M. at the Door of the first Room that if he had persisted in this Trick he could not have forborn to have given him the name of Evidence Meredith Then D. T. desired Mr. P. and Mr. M. to go from the throng into the back Room and to talk a little where there was less heat and noise But Company follow'd thither too and there some things were repeated and some new things started about a Judge in Controversie about the Head of the Church about Berengarius but nothing was pursu'd Mr. M. took leave and just at the Door muttered something about Penal Laws Mr. P. was following and D. T. said to him that it was always his way to pity the people of differing Assemblies but that for such as his Order who had taught excluding and deposing Doctrines and brought in a foreign Jurisdiction it seemed fit to keep up some Laws against them Mr. P. deny'd that his Order taught any such Doctrines Mr. D. A. C. asked him what he thought of Suarez and Mariana M. P. asserted that the Pope had had a right of Jurisdiction here a thousand years and that D. T. ought not therefore to call it foreign D. T. said those were dangerous words soon after this Mr. P. took leave it being now late in the Evening D. T. staid a while and there was brought up to him out of the Shop the aforesaid Question of Mr. Meredith left with the Boy and written in the same hand with the few words which Mr. Meriton had begun to write upon the back of D. T 's Paper It was said to the Boy that he should have an Answer to that Paper if he came in the Morning to D. T. 'T was not thought fit by Mr. U. and his Wife that the Boy should come lest having been found to be so great and malicious a Lyar he should invent and spread some new Tale or other But Mrs. U. came her self and carried back a little Book in which an Answer to that Question was contain'd During the Conference the Son of Mr. J. a Roman came to a Constable and desir'd him to go to Mr. U's where the Father Mr. P. was in danger of being kill'd The Constable saw how little need there was for the Exercise of his Authority Next Morning came to Mr. U's the Roman who said if he was not in Orders he hoped to be so his pretended Errand was good Counsel to the Boy in Relation to his Master and Mistress who had complain'd that since he had been in this new way he had troubled the House mis-spent his time and become an intollerable Lyar and he pointed the Boy to a place or two of Scripture about Obedience but by and by the great design of his coming appeared for he ask'd the Boy if he was now satisfied in his Religion Both they and the Protestants knew that he was gone before and they had been told how much worse he was in his Morals since he had been tamper'd with and the Boy had owned to D. T. in his Closet that he had been often at Mass. And D. H. before this Conference had concluded him gone over and the Boy was already taught how to fence in this matter as may appear by his Letter to his Father September 20th upon his hearing the Contents of the Letter his Father had sent to Mrs. U. on September 17th she having given notice of the strange Alteration made in his Son. There came also a Woman to Mr. U's to be satisfi'd in these Questions whether there had not been a Conference there Whether there had not been five Ministers of the Church of England there against one Jesuite who put them all to silence whether Mr. U. and Mrs. U. were not stagger'd in their Religion upon this Conference Whether a Gentlewoman of the Church of England was not after the Conference fallen distracted And when she heard that there was but one Minister there and no putting of him to silence and no distraction and further Confirmation of Mr.
U. and Mrs. U. declared by themselves and the rather upon their taking notice of certain Arts of Lying not so much before observed by them she own'd that the aforesaid Stories were us'd by a Roman as Arguments to turn her I believe there might be false Stories to the prejudice of Mr. P. and his Friends but to the end that false Reports may not on either hand prevail this Account is written by D. T. which Mr. P. wheresoever he thinks it is faulty may please to correct Tho. Tenison A Pursuit of that which was said in the Conference about the three first Quotations viz. out of S. Ambrose de Sacramentis S. Cyril of Hierusalem in his Catechism and Justin Martyr in his Apology c. 1. FOR the Book de Sacramentis as not genuine it may suffice at present to say That though there was a Book written by S. Ambrose under that Title this is not it there not being found in this the Places which S. Austin cited out of that That the style is plainly more moderen and rude than that of S. Ambrose and his Age That the version of the places of Scripture mention'd in this Book is not the same with that which S. Ambrose uses in his genuine Works That this Book is taken notice of by the Writers of the 8th and 9th Age the time of the introducing of the Corporeal Presence The very eminent Cardinal Bona whose credit is greater than that of Alexander Natalis do's own all this the last words excepted Haec Ambrosius si tamen ipse horum librorum qui de Sacramentis inscribuntur Auctor est Testatur quidem Augustinus scripsisse Ambrosium libros de Sacramentis sive de Philosophia adverfus l'latonem quorum meminit lib. 2. Retract cap. 4. doctrina Christiana lib. 2. cap. 28. eosque peâ—iit sibi mitti à S. Paulino Ep. 34. sed illi vel perierunt vel alicubi latent longè diversi sunt ab his qui nunc extant ut patet ex sententiis quas ex illis citat idem August lib. 2. primi operis adversus Julianum cap. 5. tribus sequentibus De his verò quos hodiè habemus fecit primò ut dubitarem styli diversitas cùm enim opera Ambrosii ante aliquot annos haud perfunctoriè percurrerem 〈◊〉 ad hoc pervent visus sum mihi alterius lingue hominem ab Ambrosio prorsus diversum loquentem audire Tum animadverti loca scripturae in his citata non esse ejus versionis quâ in aliis libris Ambrosius uti consuevit Quaedam etiam in his reperi quae seculo Ambrosii minùs convenire visa sunt Nihilominùs à Scriptoribus octavi nani seculi laudantur saepiùs tanquam Ambrosii legitimus foetus quorum auctoritati cedens eos deinceps sub ejus nomine cujus est possessio semper cit abo It is true he says at the end of his Discourse that notwithstanding his Reasons before alledged he yields to the Authority of the Writers of the 8th and 9th Age and that seeing they are in possession he will henceforth cite this Book under the name of S. Ambrose But considering the Time and the Doctrine then preparing for the papal stamp who wants the fagacity of understanding to what purpose this Book was forg'd and then brought forth as out of its antient mouldiness And for the humility of the Cardinal's deference to such late Authority against his solid reasons and judgment all know what that means in the Roman Communion where Writers after knowing that they have said things against the genius of that Church do in the end submit all at her feet So did Des-Cartes whose principles are utterly inconsistent with Transubstantiation So did Molinos the Father of the numberless off-spring of the present Quietists For this is the Conclusion of his first amply licensed and then rigidly condemned Guida spirituale Il tutto sottoponga humilimente prostrato alla Correttione della Santa Chiesa Catolica Romana After all this I do allow that Mr. P. was the less to be blamed in this Quotation considered as a Romanist because he cited it out of his Breviary and believ'd as his Church believed Of this spurious S. Ambrose and of the doctrine of the Eucharist in the true S. Ambrose I will say more when more is required I will add only at this time these two things First The Author cited out of the Breviary suppose him S. Ambrose is inconsistent with himself if Transubstantiation be an Article of his Faith. For he saith in another place non iste panis est qui vadit in Corpus sed ille panis vitae aeternae qui animae nostrae Substantiam fulcit That is it is not that Bread which goes into the Body but the Bread of Life eternal which sustains the substance of the Soul. Now what a Judge has Mr. P. chosen toward the deciding of a Controversie in which he is not reconcil'd to himself Secondly This Author in all probability has been further tamper'd with for he would scarce have said that in the Breviary seeing he own'd the Canon of the Mass in his time to run otherwise than now it does in the Roman Missal and to assert that the Elements were the Figure of Christ's Body Sècondly For the Testimony of S. Cyril it was not that cited thus in the Speculum S. Cyril Alexandrinus c. For Mr. P. spake of S. Cyril of Jerusalem and tho' he did not produce the words yet he said they were those in his fourth Mystagogical Catechism I say now as I then did That the place was long ago fully answered The place of S. Cyril is by a Romanist M. W. thus rendered Tho' you see it to be Bread yet believe it is the Flesh and the Blood of the Lord Jesus Doubt it not since he had said This is my Body And for a proof instances Christ's changing Water into Wine The Answer is this and it is a true one We acknowledge that the words of S. Cyril of Jerusalem were truly cited but for clearing of them we shall neither alledge any thing to the lessening the Authority of that Father tho' we find but a slender Character given of him by Epiphanius and others Nor shall we say any thing to lessen the Authority of these Catechisms tho' much might be said But it is plain S. Cyril's design in these Catechisms was only to possess his Neophytes with a just and deep sense of these holy Symbols But even in his fourth Catechism he bids them not to consider it as meer Bread and Wine for it is the Body and Blood of Christ. By which it appears he thought it was Bread still tho' not meer Bread. And he gives elsewhere a very formal account in what sense he thought it Christ's Body and Blood which he also insinuates in his Fourth Catechism for in his first Mystical Catechism when he exhorts his young Christians to avoid
to assign the Holy Scriptures To which A. P. reply'd that there were c two things incumbent on the Doctor to prove 1. That the Books which he called the Scripture were truly such 2. That when so prov'd they were of themselves a sufficient Rule But to the second Point nothing was said To the first the Doctor replied that their Bible had been handed down from the Apostles A. P. desired to know by what Hands The Doctor answered by the Testimony of d all the World Turks Jews Gentiles and Christians But A. P. urging to know from what immediate Hands the Church of England had received them when she began to reform The Doctor answered From the Universal Church and that he meant by Universal Church all those e different Bodies who make up the whole Number of Christians Then A. P. demanded Whether those different Bodies of Christians made one true Church or no Or whether some one Part of them were so The Doctor tho much press'd would specify no Part which he acknowledged free from Corruption Upon that A. P. desired to know how the Doctor could make out that his Bible was the pure and uncorrupt Word of God if all those from whose Testimony he took it were corrupted and consequently false Witnesses and what Assurance he had f the sense of Holy Scripture being as he said depraved the Letter remained pure Here g a pleasant School-Master diverted the Auditory with a Picture as he said of the Blessed Trinity and offer'd it A. P. with wry Mouths and Antick Gestures But A. P. saying he saw no Reason why God appearing to Daniel under the Figure of an old Man might not be so painted provided one meant not to delineate him specie propriâ He return'd to the Doctor and press'd his forementioned Argument but the Schoolmaster continuing to give Diversion to the People and throw in impertinent Questions A. P. desired him to be silent saying he came not to dispute with a Buffoon but a Doctor which was ill taken Dr. T. read a Lesson of Charity upon that occasion endeavouring to prove that A. P. had violated the Holy-day And when Mr. M. said in A. P's Defence that h S. Paul had used as sharp Language in a like occasion The Doctor replied that if A. P. was St. Paul he might so do When the Doctor had done his i Harangue A. P. returned to his Argument and much importun'd the Doctor to make out how he was assured his Bible was the pure Word of God and not as full of Corruption and Falshood as he believed those to be from whom he received it Here the Doctor call'd k Mr. M. from the Window whither A. P. had desired him to retire that no Body might argue against the Doctor but himself and instead of answering the Difficulty began a private Parly with Mr. M. And l A. P. could never obtain any thing like a Satisfactory Answer to his Difficulty propos'd In the end he answer'd the calling the Authority of Scripture in question disposed to Atheism A. P. reply'd he believed it might in their Principle who having taken all Infallibility from the Church could assert none for the Scripture This Debate lasted upwards of 2 Hours when the Doctor threw in several By-questions about St. Peter's being at Rome m which when A. P. was ready to prove n the Doctor passed to the Real Presence and Transubstantion A. P. demanded of the Doctor whom he would be judg'd by not being able at this time to obtain any Answer to the first and chief Query The Doctor replied by the Universal Church A. P. demanded whether by the Universal Church now in being or by that which had been in the four first Centuries The Doctor said that of the four first Centuries A. P. asking how we should know the Judgment of those Times The Doctor answered by the Testimony of the Fathers then living Then A. P. naming several and proffering to begin with which the Doctor pleased o he desired to hear St. Ambrose A. P. thereupon read one out of his 4th Book de Sacramentis which the Doctor noted down and required A. P. to put his Hand to it which he refus'd for the present but said as soon as he had produced his whole Evidence he would then sign it But the Doctor plainly refused to hear any more saying that the rest would prove like that which he believed to be of a Spurious Author To which A. P. replied that if he doubted of that Work he would cite another of the same Author 's to the very same Intent of an unquestionable Work. But the Doctor refused absolutely to hear it And continued to press A. P. to subscribe He answered that he would when all his Witnesses were heard and with much ado after about 3 quarters of an hour after twenty endeavours he obliged the Doctor to hear of Justinus his Apology to Antoninus Pius p but that the Doctor would not note down or hear one word more which seeming unreasonable to Mr. M. he asked the Doctor using his own Instance whether or no if one should come to pay him a q a Sum of Mony and the first piece might appear somewhat dubious he would refuse the rest upon that account especially if the Party was content to change it in the very place Now this Paper it is which has made all the great Noise as though the Doctor having summ'd up the whole Discourse A. P. should refuse to sign what he had asserted In this Debate the Parties rising up the Doctor was pleased to say that r the Papists were by their Principles Breakers of their Word and proved against A. P. thus You believe yours to be the only saving Church but you are bound to save all you can therefore you are bound to break your Word given in your Paper of Rules of your Schools of not tampering with your Scholars in Matters of Religion A. P. replied that it was a very injurious Assertion and prov'd no more against him than his Majesty which he thus proved His Majesty believes his to be the only Saving Church but his Majesty being Head of his People is bound to endeavour to save them as much as A. P. to save his Scholars therefore according to the Doctor 's Argument his Majesty is bound to break his Word given to his People of not forcing their Consciences This Reflection was ill taken and A. P. said he was willing to believe the Doctor spake it not with any such Intention but added that it was ill done to vent such Propositions whence naturally and unavoidably ensued so bad Illations Then A. P. answered directly that no body was bound always to do all the good possible And that to teach gratis Learning with the Fear of God was very well done although one medled not with Religion and defied the Doctor to bring the Scholar where note that the Boy on whose account the Dispute was held was no Scholar that ever heard him touch a
For Councils they were not to give a Rule of Faith but to make Peace in the Church by proceeding according to the Rule the Scripture If it had been otherwise the Christian World in which from the Beginning were many Divisions and Heresies had been long without a sufficient Guide or Rule seeing there was no General Council till 325 years after Christ. They alledged Scriptures and if they had not done so Men would not have stood to heir meer Authority or to any other Tradition than the Creed and not to that but by universal Consent as found in the Holy Bible 3. The third Motive is their Unity and the dividing and subdividing of the Reformed without end as having no Guide Yet the Protestants have the surest Rule and due Ministerial Helps and they have published a Harmony of Confessions of Faith. And in the Roman Church the Jansenists have accused the Jesuits of a new Heresy of the Pope's being infallible in Matters of Fact and about many other things they are at variance The Anti-blacloists accuse the Blacloists of Heresy about their Method of Oral Tradition The Assembly of the Clergy of Hungary have lately condemned the Theses of the Assembly of the Clergy of France as dangerous to the Souls of Men and there are now in Spain and Italy great numbers of the Disciples of Molinos who are against the use of Images in praying and the Invocation of Saints and other things for which the rest of the Church of Rome do so very much contend and it is not long since the Assembly of the French Clergy approved of a Book of Mr. Gerbais which this best of modern Popes condemned forbidding the reading of it upon Pain of Excommunication and of not being absolv'd by any but this Pope or some other Pope for the time being unless in the Article of Death Certainly what they differed about must be something of Moment otherwise it would not have drawn after it so heavy a Sentence And now we see how Father Walsh and Father Pulton differ here about a General Council which the said Father P. in his late Catechisings has own'd as his Rule of Faith. 4. The fourth Motive is the Zeal of making Conversions abroad The Question is Whether they are Conversions to the true Christianity of which we have Instances in the English Protestant Colonies For the Scribes and Pharisees compass'd Sea and Land to make Proselytes but it would have been much better for Religion if they had staid at home and mended their own Morals Balzac somewhere observes that most of the Conversions are made in warm Countries where there is Gold and other valuable Things and that the like Zeal does not move them towards cold and barren Nova Zembla And the manner of the Conversions made by the Spaniards in America is too Tragical to be related 5. The fifth Motive is Miracles The Church has no need of them for the confirming the Apostles Creed If the Creed of Pope Pius wants them lying Wonders agree well enough to a Sum of false Articles of Faith. But seeing Miracles are for them that believe not and not for them who believe why do they not shew a Sign among us who are not too hasty of Assent to Doctrines properly Roman The Letter says none pretend to Miracles but the Romans yet even the Quakers and some very nigh to them pretend both to Miracles and Infallibility 6. The sixth Motive is That Men of Quality go out of the World into Holy Orders It is in the Ecclesiastical State the readiest way to Preferment but I do not say that none have better Intentions 7. The seventh is that they built our Churches A good Argument for the Heathens who built the Pantheon or the Temple for the Worship of all strange Gods which now at Rome they use as the Church of All their Saints A good Argument for the Turks who in the Morea built many of the Mosques which are now by the Romanists used as Churches 8. The eighth is the Leachery of King Henry the 8th He liv'd and died a Papist and many Popes have out-gone him in Vice and more in Atheism However he was a great Prince and Luther is blam'd for using Language towards him which was not so respectful but the Priests can put into the Mouth of a Boy words very unseemly 9. The ninth is the Violence of Queen Elizabeth c. But who are the violent they that provoke or they they that punish when justly provok'd Till the Pope sent his Bull against her the Papists liv'd in great Quiet and Ease and came to our Service Gabiutius confesseth that Pope Pius did by all means possible disturb her Reign and he himself would not let her die in Peace for he makes her Death after a Reign of four and forty years to be a Judgement upon her and says as his sort of Charity mov'd him that she exchanged a wicked Life for everlasting Death After all this Weakness of Argument to pretend to Inspiration and the Holy Ghost is certainly to grieve that blessed Spirit of Truth After their having taught the Boy to say this of the Spirit of God 't is a small thing for them to lessen Dr. T. and to manage him in writing that Dr. T 's four hours-Discourse had more confirm'd him He could scarce be harder than he was before But these Virtuosi have found out an Art of confirming a Nether Milstone May God give J. S. and them the Grace of Sincerity If they had had a sufficient Measure of it they would not have taught him to say that the Roman Faith such as is now their Faith had been here for a thousand years For Gregory the Great sent not the same Canon of Scripture they now go by For he would not allow the Book of Maccabees to be Canonical and what Bible did he send for he confesses he understood no Greek Further it appears from the very Recantation of John Wickliff for the saving of his Life that there was then in England no such Doctrine as Transubstantiation publickly impos'd as an Article of Faith. That which comes at the close is still as false viz. that all the Relations of the selling of Pardons are Stories tho the Romish Historians agree in this with the Protestant that the gross Practice of the Popes selling Pardons by Tezelius was the occasion of Luther's leaving the Church of Rome A Brief Account of Mr. Pulton's second Narrative with cursory Notes upon it AFter Dr. T. had sent Mr. P. the first Copy of his Account Mr. P. sent him his second Account or his Narrative enlarged On this Dr. T. makes these Cursory Notes 1. He will have the Conference to be for the sake of J. S. tho Dr. T. had declared otherwise and cautioned against the old Trick of making a Conversion of one chang'd already to turn upon a verbal Conference And to the End that the Opinion of Dr. Horneck touching J. S. as
are very little Remarks but they discover that which by God's Grace I shall always abhor great Shifting and Insincerity 30. He says that Pope Nicholas never taught that the People ate Christ's Flesh as divided into many pieces But how then does he construe the Confession of Berengarius enjoyn'd by the said Pope and his Synod I profess from my Heart that the true Body and Blood of our Lord Jesus Christ is and is sensually not only in the Sacrament but in Verity handled and broken by the Priests Hands and ground by the Teeth of the Faithful 32. Dr. T. is said to have cited Mariana and Suarez He never nam'd them The Schoolmaster did He spake only of Becanus and Doleman and of him not under the Name of Parsons for if Parsons own'd that Book he thinks 't was another Person that wrote it 32. Mr. P. ends as he brake up the Conference with insnaring Words about Persecution and the Q. of Scots and the Bill of Exclusion and he writes as if he had been transcribing Philanax or the Book whence he borrow'd Jerusalem and Babel And makes the fierceness of some Men to be the Spirit of the Reformation I will not touch upon indecent Arguments but conclude by wishing that Mr. P. well knew what Spirit he is of THE END a Pasc. Radb de Corp. Sang. Dom. c. 3. op p. 1561. sunt autem sacramenta Christi in Ecclesia baptismus Chrisma corpus quoque domini sanguis a V. Vit. Lutheri ap Melch. Ad. p. 104. b See Lat. Council To. 7. Act. 4. Con. 2. Nic. p. 253 254. Act. 5. p. 382. a La Creance de l Eglise Orientale sur la Transubst c. A Par. 87. a Letter to B. of L. p. 367. a Infra Oct. Corp. Christi Lectio 4. Tu forte dicis meus panis est usitatus Sed panis iste panis est ante verba Sacramentorum ubi accesserit consecratio de pane fit Caro Christi Hoc igitur astruamus quomodo potest qui panis est corpus esse Christi Consecratione Lectio 5. Vides ergo quam operatorius sit sermo Christi Si ergo tanta vis est in sermone Domini Jesu ut inciperent esse quae non erant quanto magis operatorius est ut sint quae erant in aliud commutentur Coelum non erat mare non erat terra non erat Sed audi dicentem ipse dixit facta sunt Ipse mandavit creata sunt Ergo tibi ut respondeam non erat corpus Christi ante consecrationem sed post consecrationem dico tibi quod jam corpus est Christi Ipse dixit est factum ipse mandavit creatum est a Deut. 17. 8 to 13. a Rer. Liturg l. 1. c. 7. p. 351. a Guid 1 Spir. per Il dott Mich. di Molinos sacerdote p. 318. Quarta impressione in Roma 1681. b De Sacr. l. c. c. 4 p. 447. b De Sacram l. 4. cap. 5. p. 439. Accipe quae sunt verba Dicit sacerdos fac nobis inquit banc oblationem ascriptam c. Quod est figura corporis sanguinis D. N. J. Christi c See Relation of a Conference by Ed. Still c. An. 1676. p. 36 37. and Append. p. 50 51 52. d Cyril Catech. Myst. 3. p. 235. and Catech. 4. p. 237. a St. Cyril p. 237. C. a St. Cyril Catech. 3. Ilâ—um p. 16. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sophron. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Hieron l. de Ser. Eccles Quis in Adolescentia composuit b Just. Mart. Apol. 2. p. 97 98. c Gr. Nyss. dc S. Ch. B. a I will prove if you please that this was a common Story T. T. a Diff. betwixt Prot. and Socin Meth. p. 57 58 c. b Judge in Contr. c The Catholick Representer 2 part ch 9. p. 58. * Dr. Jacks Works Tom. 3. cap. 16. p. 870. Rom. 11. 20 21 22. a Gerb. Dissert de Caus. major V. Bref du 8 Decemb. p. 84 85. Act. Cl. Gall. a See Mr. Barclay 's possib and necessity of immed Revel And Scarlot 's Eternal Gospel b Gabiut in vitâ Pii 5. c. 9. p. 102. tandem divino judicio impiam vitam cum sempiternâ morte commutaverit c. a V. H. de Knyghton p. 2647. b Eus. E. Hist. l. 2. c. 14. p. 41 l. 3. c. 1. p. 56 57. V. Orig. Exp. in Gen. Tom. 3. c Lact. de mort Perfec ap Baluz Misc. p. 2 3. * Decreti par 3. 1. 42. de Consecr p. 1932. Corde profiteor verum Corp. Sangu D. N. J Chr. esse sensualiter non solùm sacramento sed in veritate manibus Sacerdotum tractari frangi fidelium dentibus atteri c.