takes up that which is later and prefers it before that which was earlier in the Church Whereas Tradition descends but does not ascend Now Learned Men of his own Communion allow that the ancient Church did not receive his Additional Canon any more than the Reformed will allow his Additional Creed When both are reduc'd to the ancient Standard the Church of God will enjoy a greater measure both of Truth and Peace I will lay before the Iesuit the Judgment of a Sorbonist who has read as many Ecclesiastical Books and made as great Collections as he pretends to and to better purpose than has yet been manifested by him I mean Mr. Ellies du Pin Who says of Tobit Iudith Wisdom Ecclesiasticus the second Book of Maccabees the History of Susanna and Bell that they are Books left out of the Canon by the Jews and by many ancient Christians and since that received by the Church He says this but in other places he for Church-Reasons is not so constant to himself I might therefore have rather mention'd the great Cardinal Ximenes whose Polyglot Bible was dedicated to Pope Leo the Tenth the Pope in whose time Luther liv'd and in express words by that Pope approv'd That Cardinall in his Preface does thus instruct his Readers That the Pentateuch is set forth in a threefold Tongue Hebrew Chaldee Greek with Latin Interpretations of each That the Hagiographa and Prophetical Books are in a twofold Tongue Hebrew and Greek with Latin Versions But as he goes on the Books out of the Canon which the Church receives rather for the Edification of the People than for confirming the Authority of Ecclesiastical Doctrines are only in Greek but with a twofold Latin Translation the one St. Hierom's the other the Interlinary reading word for word This may satisfy Mr. P. if he be a reasonable Man that he was not infallible when he denied there was any Canon like ours at Luther's appearing Mr. P. will perhaps say for something some Men will say when they cannot say that which amounts to an Answer that he has produc'd greater Authorities and that du Pin and the Cardinal are not his Popes I come therefore 2 dly To the Examination of his Authorities after having suggested this general Answer to those or any others which he shall be able to bring forth out of his Magazine of voluminous Collections That is to say that the Apochryphal Books being valuable some Churches received them as a Secondary Canon so his own Sixtus Senensis called them and yet not as a Canon of Faith but Manners And the Fancies of Men after some Apocryphal Books were read in Churches being apt to affect the introducing of more it was thought Prudence to limit that Secondary Canon lest Books should be multiplied to the hinderance of the Scripture and the prejudice of Truth Our Church instructs the People in the Reason of the Reception of the Apocryphal Books and the distinction of them from the Primary Canon out of S. Hierom. Article 6. Holy Scripture containeth all things necessary to Salvation So that whatsoever is not read therein nor may be proved thereby is not to be required of any Man that it should be believed as an Article of the Faith or be thought requisite or necessary to Salvation In the name of the holy Scripture we do understand those Canonical Books of the Old and New Testament of whose Authority was never any doubt in the Church Of the Names and Numbers of the Canonical Books Genesis Exodus c. And the other Books as Hierom saith the Church doth read for Example of Life and Instruction of Manners but yet doth not apply them to establish any Doctrine Such are these following the three Books of Esdras c. Mr. P's great and leading Authority is the third Council of Carthage in which if you give credit to a Man that witnesses for himself that he has read all Ecclesiastical History the Books we call Apocryphal were found to be of equal Authority with the rest and consequently received into the Canon Here I intreat the Reader to make with me these Observations First Mr. P. notes on his Margin concerning the Council of Laodicea that it was only a National Council of no general Obligation but he points not at his Council of Carthage which was later and but a Provincial Council with any such marginal Finger Secondly Whereas he says that the Council of Carthage was confirm'd in the sixth Council of Constantinople in the Year 680. he forbears to add that there was no Enumeration of Books in that Council and that the National Council of Laodicea was there confirmed as well as the Provincial Council of Carthage And he observes not that the Council of Laodicea was confirm'd by the great Council of Chalcedon not so the Council of Carthage This sure was done to show his Impartiality Thirdly He observes not that the Council of Laodicea was taken into the Code of the Universal Church but not the Council of Carthage The first Collection of that Code ends with the second General Council the first of Constantinople It is true that Council ended about 16 Years before the Synod of Carthage but the Collection was not made so soon tho before the Year 431. Nor is the Council of Carthage added to that Code in the Collection made afterwards It is true it is in the African Addition in Dionysus Exiguus but in the more ancient one it is not to be found Fourthly He omits the Note in the Collection of his dear Friends Labbâ— and Cossart put under this 37 th Canon of Carthage about the Scriptures A certain Ancient Code has it thus Touching the confirming that Canon Let the Transmarine Churches be consulted There was no full Satisfaction among them in these Additional Books and for satisfaction they did not refer meerly to the Roman Church 5ly This Canon could not be a Canon of the third Council of Carthage held as Mr. P. says in the year 397. for Relation is had in it to Boniface who began his Pontificate about the year 419. 6ly It is not true that this Council found these Books to be of equal Authority with the rest 1. Learned and impartial Romans do not say what Mr. P. does and the Presumption of the Fathers of Trent in setting them upon the same Level is very heinous as well as very new Cardinal Cajetan was much of another mind but neither is he Mr. Pulton's Pope 2. The former Books of the Old Testament for about that Canon is the Contest were own'd by Christ himself and St. Paul But these were not could not be so And the Canon of the Israelites in Iosephus is ours 3. The Council of Carthage call'd these Books Canonical upon no other account than as Books allow'd to be read in Churches This is clear'd by the latter part of that supposed Canon for there the Fathers would have it known to
the 2d Commandment Scholar Explain I pray you by some Example How it may be possible for our Lords Body to be in so many Hosties as many as are found upon so very many Altars Master It is written in the Life of St. Anthony of Padua That when he was preaching in one of the Cities of Italy he was by means of the Divine Grace at the same time in Portugal and there did another good Work. Now therefore if God could bring it to pass that St. Anthony should be in his own form in two such distinct places at such distance how should it not agree to his Power to effect it that Christ should be in many Hosties under the shew of the same Hosties This is my Story from Bellarmin who forgat to prove it Now Mr. Pulton if he pleaseth may call it Impertinent But here is Catechism for Catechism and Allen for Rodriguez And here is the Cardinal in his Cloyster setling the Doctrine of Transubstantiation with St. Anthony here and St. Anthony there and St. Anthony at the same time in his own figure in both places And here is the Parish Priest settling the matter about Looseness and Relicks with the Tax of Pope Leo and the Probe of St. Germain And if his Doctorship ought not to have told the latter the former might have been let alone by the Cardinal Seeing there are such Tales and they themselves tell them why may not I when I can so pertinently do it be a Rehearser of them Is not their own Angelinus Gazoeus a Teller of Tales And does he not give his Book the Title of Pia Hilaria or Pious Merriments Have not Capgrave Alford Cressey told Tales in abundance Was not the Liber Festivalis read here in Churches in K. Hen. VII time a book of stories Ex. gr It speaks of Adam and Eve standing for Penance in the Water till they were as Green as Glass And whilst one has written the Golden Legend another has taken the freedom to write the Wooden one ACCUS 4. D. T. has like E. S. from whom he has borrowed quoted St. Cyril most DISINGENUOUSLY leaving out that Text which if cited would have left no place of doubting but that he makes for the Roman Catholick Tenet part of it is as follows That which seems Bread is not Bread although to the Taste it appears to be so but is the Body of Christ He that cavils about such a Text has doubtless great humility of soul and notable dispositions of Faith. Note That not one word was quoted out of St. Cyril in the Conference ANSWER Answer This NOTE has a little of the Aequivocator in it He did not cite in Terms at length therefore 't was not produced at the Conference EXCELLENTLY WELL as his word was to me as often as I had answered and he began to reply the plain truth is this he named St. Cyril's Catechism for the proof of his Corporal Presence I did prevent his repeating the words by saying that I knew them and that they needed no Answer from me being answered already at the end of a certain Printed Conference to which he replied that there was a Printed Answer to that Account of the Conference betwixt Mr. S. c. and that he would shew it me now that Famous Answer I could never yet hear of any more than I could hear of the Famous Paper Mr. Pulton promised to print last Monday Seven-night for the clearing the Certificate of Katherine in the Clouds Well but the Answer was borrow'd from E. S. just as a man borrows when he promises you a Citation out of St. Austin and truly cites his words But when I have occasion to borrow I should as soon borrow of the Reverend E. S. as of any man for he has a mighty Stock of good Learning and he is very Communicative I would not so soon go to Mr. P. notwithstanding he has read all Ecclesiastical History he says it himself and he is an Oracle and has Volumes of Notes relating to it But where is my Disingenuity in leaving out words which were not in the place I promised to repeat And what need was there of adding those words The sense of them was enough shew'd in the words produc'd to wit that the Consecrated Bread was no more mere Bread than the Consecrated Water is meer Water And for the disingenuity of the Reverend D. S. if Mr. P. can shew us it it is a new discovery I suppose that this which follows will satisfy the just Reader that the disingenuity is in the Accuser and not in him who is unworthily reflected on To D. T. c. SIR HAVING the Curiosity to turn over Mr. P's Remarks I found my self remark'd upon in his Postscript with wonderful Civility and Kindness of which I thought fit to give you this Account He charges me with most disingenuous leaving out some words of St. Cyril which if cited would have left no place of doubting that he makes for the Catholick Tenet Whereas the Design of that part of the Discourse was to answer this very Quotation of S. Cyril which was urged by M. W. in the Conference His Words are But to Theodoret he would oppose S. Cyril who in his Fourth Myst. Catech. says expressly Tho thou see it to be bread yet believe it is the Flesh and the Blood of the Lord Iesus doubt it not since he hath said This is my Body Our Business was to answer the Testimony produced by them and I do not remember the least omission as to the strength and force of it and those words Mr. P. produces signifie no more than the other unless he thinks the Sense of Tasting more Emphatical than that of Seeing But I suppose his meaning is that there is omitted that Clause That which seems Bread is not Bread altho to the Taste it appears to be so But this is the very same difficulty in Sense which was answered For if tho we see it to be Bread yet we are to believe it to be the Body of Christ then according to him the meaning is though we see it to be bread it is not bread but the body of Christ. To which it was truly answer'd That in this fourth Catech. he bids them not to consider it as meer bread As if a man should break in pieces the Kings Broad Seal and another to aggravate his fault should tell him That which you have broken is not Wax but the Kings Broad Seal would not any one understand this not to be denying it to be truly Wax but that it was something far beyond that by the Impression of the Royal Seal Or as if a Judg setting forth the Crime of a Clipper should tell him that what he clipt was not silver but the Kings Coin who would need an Infallible Interpreter to tell him that by silver he meant common silver If St. Cyril had deliver'd any such Doctrine in any other
of which the latter part was written in Mr. Pulton's own Hand And in that Letter he is taught to revile King Henry the VIII by the name of Leacher This has been observ'd to Mr. P. but still he goes on and rebukes Luther for such ill Manners as he himself is a Teacher of And here with sincere not hypocritical Charity I pity I. S. who has had such ill Example set him both of Falshood and Incivility His Crime was the less that he copied and did not invent God pardon and amend him Object 5. Luther learned That Consecrated Bread was still Bread not from the Colledg of Cardinals Bishops and Prelats but from the very Courtizans And here the Doctor has unawares pointed us out the true Motive of Luther's Change of Life and Doctrine viz. the Conversation of Courtizans which he knew being a Fryer he could not easily enjoy Answer I had thought they had been then connived at at Rome For the state of the single and not the married But however we have here another Instance of Mr. PVLTON'S SINCERITY D.T. had thus reported that Story from Luther and from the Writer of his Life 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 say that some who consecrated had used these words Bread thou art and Bread thou shalt be Wine thou art and Wine thou shalt be This Story sticks in Mr. Pulton's side but as yet he never would rightly repeat it Sometimes it is I know not what Story of a Priest that was heard to say aloud that he believed not as the Roman Church obliged Now Luther learn'd it only from the Courtizans tho he said he himself took notice of the Profaneness of the Mass-Priests But here again his Dexterity in equivocating can fetch him off for the Mass-Priests were not Cardinals Bishops or Prelats But his main Point is that of LVTHER and the DEVIL with that he began with I. S. that he pursued and that he will not part with Whether his Affection to that Fable will permit him to part with it is not a very material Inquiry It seems as dear to him as Katherina in the Clouds But I am apt to believe that the impartial will dismiss it upon due attention to that which follows A Confutation of Mr. Cordemoy's Book written upon the CONFERENCE OF LUTHER WITH THE DEVIL By Gaspar Sagittarius THE Author pretends that the Jesuits of Germany first began to wrangle upon this Dispute of Luther with the Devil and that they did not so much as think of any such thing till more than sixty Years after that was published So then according to his Reckoning 't is a Cheat of more than fourscore Years since that Luther publish'd the first Account of it in the Year 1533 and they who know the humour of the Controvertists are not at al surpriz'd at the bustle they have made upon that Subject but they rather wonder that it had not been long before reproach'd to Protestants that the Devil was the Author of their Doctrine since none but he instructed Luther to contest the Holy and Divine Sacrifice of the Mass. Besides 't is easy to guess at those moral Reflections which follow the Train of these vile Imputations viz. That God whose Providence is ever watchful for the good of his Church has permitted this wretched Arch-Heretick to discover himself that so the Catholicks may be the more confirmed in the Faith and have new occasion offer'd to wonder at the blindness and the fatal obstinacy that do's attend all Hereticks and Schismaticks The Author supposeth that the Advantage which they will have Providence to have managed for Catholicism by the manifestation of this Dispute of Luther is not bounded there he imagines that they pretend thereby to render all Protestants unworthy of humane Pity or Compassion and to expose them to the rigor of the Laws made against those who voluntarily and by premeditated design subject themselves to the desires of the Devil He further insinuates to us that the Abbot of Cordemoy affects to render the Calvinists Accomplices of the Lutherans upon no other account than to render them more odious And if he engages to answer him 't is chiefly to the end that the Protestants of Germany may understand that Popery is always ill-intentioned against them and that they have reason to fear every thing if they once fall into the same condition with the Provinces which have been dismembred from the Empire I cannot believe that this Abbot had a design to perswade the Higher Powers that since the Calvinists adopt an Opinion which Luther had learned of the Devil and that they offer'd their Communion to the Lutherans they ought to be punish'd as Agents of the Devil but 't is true if we consider those studied Reflections and Invectives with which many Disputants have fraught their Disputes about this Conference of Luther one would be easily induc'd to think that their chief aim has been to let the World know that the Protestants are the Disciples of a Demon who spoke face to face with one of their Masters without disguising his Quality so that they are very near rank'd in the same Classis with those Men who study the Black Art and are as punishable as Magicians and Sorcerers and as heretofore many of our Legislators to gain to themselves greater Reputation have sain'd I know not what Commerce with the Gods So Luther came in like manner to say boldly that he had learn'd of the Devil that which he vented against the Mass. In which the Lutherans now fully justify themselves and do not at all complain as he who said Pudet haec approbria nobis Et dici potuisse non potuisse refelli To make the Accusation strike home it must be confessed 1. That Luther being fully perswaded that private Masses were good he was set upon concerning this Point by the Devil and that after having made what defence he could he was at last forc'd to submit to the Reasons of this Spirit of Darkness 2. That having been convinc'd by these Reasons he published his Book against the Mass and in all places where he had Interest made it to be laid aside this is what his Accusers suppose and without that we cannot see how he was able to oppose the Mass under the Conduct and by the Instructions of the Devil Now Mr. Sagittarius after many other great Divines of his Party lets us clearly see that the thing was not transacted after this manner There fore c. 'T is a matter of Fact agreed on by all Men that Luther had published nothing of this Conference before that Treatise which he caus'd to be printed in the Year 1533. And 't is also certain that he remarks not the time when he was attack'd by the Devil unless then the contrary is proved the Lutherans may
suppose that this Dispute happen'd in the same Year 1533. and this is what Balduinus highly supposes in a Treatise which he has published upon this Subject against the Jesuit Serrarius in the Year 1605. if this Supposition passes the Accusation falls to the ground since that 't is publickly known that from the Year 1520. Luther had written Books against the Mass and that in the Year 1530. it was both highly condemned and forbidden by the Confession of Augsbourgh But taking the thing at the worst it cannot be supposed that this Dispute happen'd before the end of April 1522. and here is a demonstrative Proof of it 'T is certain that Luther was made Priest on the Sunday Cantate the Year 1507. and that he confesses that when he was attacked by the Devil he had said Mass 15 entire Years therefore it must necessarily be that this Dispute happen'd after the Sunday Cantate in the Year 1522. Now this Sunday falls out either about the end of April or in the Month of May. If it be therefore found that before the Month of May 1522. Luther oppos'd the Mass with all the vigour imaginable it will evidently follow that his Dispute with the Devil did not determine him to that Now these are the Arguments which Mr. Sagittarius offers upon this Subject 1. He observes that Luther publish'd his Book de Captivitate Babylonicâ in the Year 1520. and that de abrogandà missâ the Year after 2. That being called to the Diet of Worms in April 1521. where they objected to him among other Articles taken out of his Captivitas Babylonica by the Nuncio Ierom Alexander this which condemns the Sacrifice of the Mass and that having acknowledged this Article as his own he maintain'd it by those Arguments which he had brought in the Book it self 3. That there is a Sermon which Luther preach'd in High Dutch in the Year 1520. and is printed in all the Editions of his Works which contains a long Confutation of the Mass. 4. That 't is most certainly known that Luther's Book against Ambrosius Catharinus was written by him in March 1521. Now this is a Book where he speaks violently against the Abuses of the Mass. Mr. Sagittarius adds to this these three Considerations 1. That the Augustines of Wittemberg began the first of all to abolish private Masses without imparting it to Luther in the Year 1521. which their Provincial Chapter confirm'd sometime after in respect of Votive Masses Luther being yet in the Castle of Wittemberg these are Matters of Fact of which we have strong Proofs and the Consequences whereof are not less strong against the Pretensions of those who controvert this matter For will they suppose also that these Augustins had learn'd of the Devil what they thought false in the Mass. 2. The Author says in the second place that Luther being come out of Custody and preaching at Wittemberg the 28 th of March 1521. declared that tho the Mass was an impious and abominable thing yet that he did condemn Carolostad who excited Tumults to abolish it 3. That Luther protested in the Book which he writ in the Month of Iuly 1522. against the King of England that he holds his Doctrine from Heaven and that he defended it against the Temptations of the Devil Now in this Treatise he discoursed chiefly of the Eucharist if it be demanded to what purpose does the second Consideration serve to the design of Mr. Sagittarius I answer that he makes use of it to show that the Devil had himself destroyed his own Kingdom if he had excited Luther to the Abolition of the Mass and if Luther at the same time did oppose those Advances which Carolostad had made Now Mr. Cordemoy pretends that the Evil Spirit would not ruin his own Work himself The result of what has been hitherto read is That Luther's Accusers have a little too much confounded the Account of Times but they have yet much worse setled the state of the Controversy between this Doctor and the Devil they have supposed it as a thing out of doubt that what was disputed between these two Champions was to know Whether private Masses were good and that Luther did maintain the Affirmative but yielded to the weight of his Adversary's Objections It was nothing less than this if we believe Mr. Sagittarius Luther did not deny to the Devil that the Sacrifice of the Mass was a very ill thing it was a Principle to which both Adversaries consented but Luther would not admit of the Consequence which the Devil drew from thence to wit that a Man who had said Mass for 15 Years together ought to consider himself as lost without Remedy The Devil therefore had a design to raise a thousand Remorses and a despairing confusion in the Soul of his Adversary He on the other side sought for Excuses and Justifications not for the Mass but for the Fault he had done in celebrating of it and in fine all the Consolation that was left him after that he had seen all that he could say for his Excuse defeated by the Devil was that the Mercy of God and the Death of Christ Jesus would preserve him from the Damnation which he deserv'd You see here two wonderful Differences betwixt the pretentions of the Lutherans and those of their Adversaries these pretend that the Dispute run only upon this Thesis That private Masses are good and that the Devil who took upon him the Office of an Opponent confounded Luther The others say That the state of the Question was Whether a Man who had said Mass for 15 Years was a Sinner pardonable and that Luther who was the Defendant had been quite gravell'd if it had not been that he alleadg'd the Merit of Jesus Christ and the Mercy of God. Can any one consider such diversities of Opinion upon the same Matter of Fact without adopting the Judgment of Mr. Simon concerning these Controvertists Mutatis mutandis The Author complains That Mr. Cordemoy has omitted the last part of the Conference where appears the design which the Devil had and the Victory that Luther got over them That which is very strange is That many eminent Protestants Hospinian Pareus and one Modern that is yet of greater Note than those have confess'd that the result of this Dispute was the abbrogating of private Masses so that they agree with the Controvertists of the Roman Party That Luther overcome by the Reasons which the Devil laid before him reform'd this part of Worship Now this by no means appears in the account of the Conference and is invincibly refuted by the Chronology which is above-mentioned Who can we trust There is one other Remark that possibly may not be useless Mr. Nicole had objected to the Protestants this Dispute of Luther and has drawn a Consequence from it more odious than the Controvertists ever did Mr. Claud answer'd it and among other things hath observ'd that these Accusations of the Evil Spirit were
Terrors from the Anathema's of the Bold and Uncharitable by being call'd to by several at the same time with great and restless Importunity saying This is the Way the right Hand is the Way the left Hand is the Way I say if such a Man by such Disturbance by repeated dinns of Clamour and by such other Mechanick Influences has the Frame of his Head so open'd as to let in a Scruple which cannot be remov'd or an Error which cannot be resisted let not Man judg such a one his Case must be reserv'd to God. This is the safety of Men and the true Bottom on which they may be easy in all Times of Controversy and in all Places and Circumstances viz. That they doing their present best with a good Heart both for Judgment and Manners and repenting sincerely of the Omission or Abuse of former Means God will accept of them according to what they have and not according to what they have not And this anticipates Mr. Pulton's Object 4. That Men of his Communion using all possible means for Truth are not therefore to be punished with Draconic or Sanguinary Laws because when all is done they are to be left to their Conscience For this is yielded to Men of all Communions upon supposition that the Government is satisfy'd 't is not Humour Interest or Faction but final Conscience and not present Perswasion which needs only consideration for the altering of it and may be put upon consideration by Discipline Provided also that Publick Peace be secured which Peace if Men disturb out of final or present Conscience as Saul did that of the Assemblies of Christians a careful Governour uses Civil Power against them for Example to looser Men and to them by way of Restraint rather than Punishment And in such Cases their Confinement is a Bethlem Object 5. The Primitive Christians made a True Church To a True Church the Rule of a Church is Essential This Church subsisted many Years without a compiled Canon for several Years past without any written Gospels or Epistles either divulg'd or compil'd into a Canon Wherefore the written Word of God can't be the only true Rule of Faith. Answer Part of this Objection is false History and part of it is fallacious Reasoning Part of this Argument is false History For First The first Christians were not without the Old Testament which is the same Rule with the New though the New is clearer And that Rule was illuminated by the very coming of Christ. Secondly St. Matthew's Gospel was written and divulged and accepted within very few Years after Christ's Ascension and so was St. Paul's first Epistle to the Thessalonians and the whole of the New Testament was written during part of the Life of a Man for St. Iohn a Disciple of Christ was the last Writer Part of this Argument is fallacious Reasoning For first The New Testament was a Rule to the Christians before it was compiled into a Canon for by compil'd he means compil'd into a Codex or Volume of Canons by a Council for Canons Laws and Statutes are Rules before they are collected into a Body and we see the Sacred Scripture cited as the Rule by St. Ignatius Clement Irenaeus Tertullian and other Ancient Christians before any Council met to compile them And the Jews had the Law for their Rule before Esdras as they say put the Holy Writers together 2. Writing or not writing does not alter the Christian Rule which is the same spoken or written But a Rule which may be preserved without writing for a few Years and whilst the Apostles were alive and to be consulted and Evangelists commission'd by them who wrought amongst them real Miracles whilst they taught the Christian Doctrine and expounded the Old Testament and after the manner of Christ opened the Understanding of the People that they might understand the mystical Sense of the Old Covenant was not likely to be preserved so entirely and so usefully without writing to the end of the World Nor was the Law trusted without writing When therefore we say that the Scriptures are our Rule what else do we mean but that the Doctrine of the Messiah first taught by him and afterwards written down by Evangelists and Apostles for the sake of Posterity to whom nothing could have been accurately transmitted for so long a time from Mouth to Mouth that this Doctrine first preached and then written is the Rule of his Disciples It is a Fallacy then to say that a Rule once not written and afterwards written is not the same because one is not written and the other is And it is so weak a one that no Man of Judgment will be insnar'd by it For he knows in his own little Affairs that an Account made first by word of Mouth and afterward written down for the avoiding of Mistakes and for the Preservation of that which frail Memory would lose is but the same Account So our Rule which was first dictated and then written is but one Rule When our Saviour said it and St. Paul repeated it and St. Luke wrote it down that it was more blessed to give than to receive the Rule was not altered but preserved And our Saviour said many other things which because they were not written down are not known Object 6. Neither the universal Church nor any part of it deliver'd the Protestants the Bible as they have it The other Books being brought under examination in the Year 397. were found to be of equal Authority with those which were formerly received So that the Protestants not receiving the Books they call Apochryphal want ten parts of the Rule For the making good of this Reasoning he mentions the Authorities of the Councils of Carthage Constantinople and Florence and of the Fathers S. Austin Pope Innocent the first Pope Gelasius and Pope Eugenius Answer His Reasoning shall be first consider'd and then his Authorities 1. His Reasoning is not right upon two Accounts First The Rule of the Scripture is not like a Mechanick Rule of which just so much serves for measuring For the Scripture is both a sufficient and an abundant Rule And strictly speaking our Rule of Faith is rather in the Scripture than the entire Volume For the necessary Doctrines are few and they are often repeated and the same things are said more than once by Moses by the Prophets Evangelists and Apostles There is good use to be made of all the Books extant but if some of them had been wanting the Rule of Faith might still have been contained in the rest If therefore we lay aside some Books he calls Canonical it does not thence follow that the Rule of Faith is shortned because the Code of the Canon is less All things in Scripture are useful but all things are not Doctrines absolutely necessary to Salvation Secondly Whilst he argues for a Rule larger than the Primitive Church received and adheres to a later Canon he argues against Tradition For he
Boniface and other Bishops in order to the confirming of this Canon that they had received these Books to be read in the Church and then they give leave also that the Passions of Martyrs may be there read too upon their Anniversaries 2 ly It is true that St. Austin his next best Authority was a Consenter in general to the Council of Carthage and by that which he teaches about the Additional Books we shall understand them not to have been esteemed of equal Authority with the former Canon so that Mr. P. by producing St. Austin has brought us a Key to the Council of Carthage for the shutting out of himself Let us hear St. Austin in the very place cited by Mr. P. and afterwards in other places in which his mind is not ambiguously delivered The place cited by Mr. P. is in St. Austin's Book De Doctrina Christiana in which Book that Father asserts a Mystical sense in the Sixth Chapter of St. Iohn and in the very next Chapter to that cited by Mr. P. the Sufficiency and Perspicuity of the Scriptures If his Authority be valid for the Canon Why is it not for these latter Points But how very wide is Mr. P. of St. Austin's sense in this very place about the Canonical Books St. Austin affirms they are not all of equal Authority and Mr. P. affirms they are St. Austin before the Enumeration of them lays down these Rules of Caution A man must hold this measure in the Canonical Books he is to prefer those Scriptures which are received of all Catholick Churches where note he speaks of more Catholick Churches than one that is by Catholick he means Apostolick and Orthodox before those which some do not receive and in those which are not received of all let him prefer those which the greater number and the more considerable Churches receive before those which the Churches which are fewer and of lesser Authority receive But if he shall find some to be received by the greater number of Churches and others by the more considerable tho' this will scarce be found yet my opinion is that such are to be esteem'd of equal Authority There are many other places in S. Austin which make his mind very plain to those who are not so blind that they will not see Two places may at present suffice The first is In his Book of the City of God There he speaks of other Books which are not Canonical and amongst them reckons those of the Macchabees which were not in the Canon of the Israelites received as canonical by the Church by reason of the Suffering certain Martyrs by which passage it appears that the Church read them not as a primary Canon of Faith but a secondary Canon of Manners The next place is in his second Book against the Epistle of Gaudentius in which he asserteth that the Writings of the Macchabees were not received by the Iews as they received the Law the Prophets the Psalms for which our Lord bears Testimony as his Witnesses but that it is received by the Church and not unprofitably if it be soberly read or heard especially by reason of the Macchabean Martyrs As to the rest of his Authorities they are a further Testimony of the choice he made in his great Collection For his Epistle of Innnocent it was shuffled at last into the Roman Code which was very long without it Nor was the Decree of Gelasius known to the World till some Hundreds of years after his death and then it came forth out of the Dark Ware-house of Isidore Mercator Nor does it speak of the Order of the Canonical Books but of the Books of the Old Testament and it makes mention but of one Book of the Macchabees Further to what purpose is it after so great a gap in time as is betwixt these Authorities to mention the Council of Florence not held till the Year 1438. in which there was no Decree at all about the Apocryphal Books tho' he asserts the contrary from the no Authority of those who deceived the modern Epitomizer Caranza What Pope Eugenius might do is in this Cause insignificant As to that whole Council the Greeks at their return and when they were at Liberty undid that which out of fear and hope of Succour they seem'd to agree to whilst they were in the Territories of the Papacy 2. Touching his particular Points seeing he only mentions them and asks Questions about them without further Discourse upon them I will return him here a very brief answer reserving the further consideration of them for the forementioned Tract First For the Lords-day seeing a time is to be set apart for the Worship of God and that the Israelites by God's appointment kept one Day in Seven Sacred and that tho' the Law written in Tables of Stone so far as it was Typical and Mosaic was done away and that Christ came to perfect and not destroy the Law and that Christ rose on that day and that on that day at Pentecost his Church properly began and that this day was generally observed by Christians not meerly by Romans there is so strong a Scriptural Reason for the observation of it that no Church-Authority can omit or alter it without doing that which is irrational and unbecoming a Christian Society And if the Roman should make this Attempt it ought not to be obey'd 2. Concerning the Feast of Easter and the time of its observation I do not know who they are among Christians who make it one of the Necessaries to Salvation There is reason for making a solemn Memorial of Christ's Resurrection but that the Apostles setled the time is contrary to the express words in the Epistle not of Philippus as the Editor mistakes but Theophilus in the Council of Caesarea Which Epistle tho it is not so very ancient yet it is set out as such by the Jesuit Bucherius 3. Concerning Baptism Mr. P's third Point he says 't is necessary to Salvation If he had said generally necessary our Catechism had thus far agreed with him And St. Austin fetches his proofs for Infant-Baptism out of the Scripture against the Pelagians as our Church-Office does And they who consider that Infants are capable of ent'ring into Covenant with God and that Christ hath mentioned no other Gate of admittance into his Church but Baptism will fear the omission of Baptizing Infants And he who has regard to the Analogy of both Covenants will as readily construe our Saviour as requiring the Baptizing of Infants in that command Go and bring into the Christian School All Nations as a Iew would have construed Moses as requiring the Circumcising of Infants if he had said Go and Circumcise all Nations 4. For the Doctrine of the Blessed Trinity the Arians opposed it by Tradition and the Fathers prov'd it by Scripture And the place in St. Iohn's Epistle There are three that bear Record in Heaven was by the Arians believed to be of such
Rome shall be Triumphant He leaves this sting in the close of his Paper God be thanked our Church is too strong to waver by the blasts which flow from his mouth and will TRIUMPH when perchance the Doctor may SMART for having attempted its destruction Here 's want of respect with a witness to his Gracious Majesty's principle That Conscience cannot be forc'd Mr. P. himself is again besides his bounden Duty when he opens those wounds in his next Accusation which the Royal Clemency would heal Mr. P. consider'd in his Accusations ACCUSAT 2. HERE Mr. Pulton for my utter Affrightment has conjur'd up the Ghosts of the Duke of Monmouth and Sir Thomas Armstrong whom I assisted in their Extreams And he has charg'd me with assisting the latter of these without obliging him to an humble Confession of his Crimes and acknowledgment of the Injury done to his King and Country For tho Sir Thomas Armstrong and D. T. who had never before been in his Company were then in private within thick Walls and several Locks yet Katherine in the Cloudes was invisible there and gave Information to Mr. Pulton And note well here his Argument which cuts me on both sides If I do not reveal Confessions then it cuts me for not Revealing and injuring Government and if I do reveal Confessions then it cuts me for opening such a Seal as is not fit to be broken up For his Brother Bellarmin the Jesuit has demonstrated it in the case of his other Brother Garnett That he could not have reveal'd the Gun-powder Treason made known to him in what he calls Sacramental Confession without having made a discovery of the Traitors Therefore he chose rather to lose his Life by a cruel Punishment not crueller than that Treason than violate the very holy Secret A. P further informs the World A. P. has used a very fit word for it is as I observed before right informing that he has lately reconcil'd Two zealous Protestants one of which had been with the Doctor and sincerely desired to be satisfied in certain Queries about an uninterrupted Succession of the Protestant Religion from the Apostles About the Fallibility of of the Church of England And about the Miracles of the Roman Church To the first he says I answered only 't would cost Ten Thousand pounds worth of Books to show it A Thousand I might say but I said something besides and might have said much more having just then preached upon that very subject of visible Succession upon those words A City built upon a Hill cannot be hid What I said was open and before Hundreds of Witnesses what he reports was private and attested by one with whom I had no reason to use much freedom of Speech But does Mr. P. consider the Cost of Books out of which a man may prove minutely since Christ's time Succession of Doctrine in the Christian Churches It is true he may do it in some manner with little Cost but not amply and to the satisfaction of Cavillers without much Money and Labour For Examples sake There are MSS. relating to the Eastern Churches which a man would willingly use in this Argument And the purchase of that one Book of Dionysius Syrus in which 't is manifest that new Popery was not old Christianity in the great Article of their Corporal Presence did not come from so far a Countrey to Arch-bishop Vsher at a very easy Rate If Mr. P. would condescend to learn from Protestants and look into the Learned Work of Dr. Pearson late Bishop of Chester and Mr. Dodwell who have set that right in the Chronology of Popes which no Romon Writer could effect before them he would be convinc'd how many pounds worth of Books were necessarily to be consulted in order to the clearing of that one matter in the Succession of a very few Popes I will take leave to say further that a small Sum will not purchase all the Books necessary for the answering of this Question Whether a Woman did not set in the Papal Chair betwixt the Pontificates of Leo the IV. and Benedict III. And there are some who would not spare Cost for the retrieving of that History which was cut out of a fair MS. of Ranulph of Chester To the second how the Church of England granting her self to be fallible and for ought she knew in actual Error could be the Church built upon a Rock c. he assures me I answer'd nothing but instead of answering grew warm and call'd the party Impertinent and Impudent Now thus much is true There came a Woman to me with Queries as many have done and some of them have been sent upon no very commendable designs She was a Person I never to my knowledg saw before or since much less in a Church or at a Sacrament She own'd to the best of my remembrance that her Brother was a Priest She had the very Shibboleth of the Party Perhaps she was not formally reconcil'd for I perceive a great many are some years contracted e're the Priest joins their hands but they live all the while very lovingly together I told her of my Suspicion that some Priest or other had sent her of an Errand and at that saying she seem'd out of Countenance So little Reason had I for the incivility of saying She was Impudent But however if Katherine Lamb was there in her Magical Mantle she may I doubt not prove it upon me I do not affect the finesses of Courtship but for IMPUDENCE it is a word I do seldom use to those who deserve it But if I gave her a Reproof for coming with her Snares I did not trespass against good Manners by doing Justice It is much that I had nothing to say upon this Argument when Mr. Meredith may remember that upon the Objection as made by him I gave him this answer to which he has not yet repli'd That our Church was no more Fallible than any other in the World That God's Providence would not suffer all to fail together That we had a certain Rule and Sufficient means That we were as infallibly sure of the Necessaries of Faith as a man is of casting up a Sum right tho' by misattention 't was possible to commit a mistake And that our Church could prove it had rightly computed This was said to him at the side of the Bed in the second Room about the Close of our Talk. For the Third about Roman Miracles he thus misrepresents me in his very pleasant and Comical Humour You talk said he of Miracles in the Romish Church I 'le show in one Example what Credit they are of There was upon a time a certain Priest who got money by exposing the head of a pretended Saint to the peoples charitable Veneration Now as Providence would have it a Chirurgion on what suspicion I know not pierced this Saintly Head with his Launce and found it to be a piece of Parchment now said he tell
me of Roman Miracles again This was certainly the happiest stroke of a Launce we shall ever find mentioned in History if his Hand was not that of a Lady his Eyes at least those of an Eagle and his Heart of a Lyon. I wonder this Chirurgion is not Canonized by the pretended Reformers for thus totally routing the Romish Church What need then of tumbling over Concordances and beating mens Brains to search out misapplied Texts of Scripture and bring them in by the Head and Shoulders against Popery an instance whereof we have in that Learned Catechism lately cry'd about the Streets and to give it the greater Credit father'd on our Doctor when this one story of the Chirurgion with the help of Doctor T 's Application would every whit as well do the feat and be as much to the purpose As you may see by this Specimen Master Were there ever any Miracles wrought in the Roman Church these Twelve hundred years Scholar No for there was a Chirurgion c. Master Must we then believe that all those recounted by St. Austin St. Gregory St. Bernard Venerable Beda and Infinite others were so many Impostures Scholar Yes for there was a Chirurgion c. Can any man be so unreasonable as to desire a more irrefragable Proof of the Roman Churches Errors Our Accuser is very smart upon me and I must mind him when he says smart things or else he will take it for a Neglect He is here as grave as he was in his Pulpit when he talked of an Arian Cobler capping of Texts with a Protestant Doctor Here 's smartness again Capping of Texts and capping of Shoes he is mightily improv'd in the space of a Month for a man that has been Eighteen years out of England for I suppose they never quibble nor speak nor write nor read any English in the English Seminaries abroad But to return to the story if he by mis-telling it and making it a Tale and I by telling it as it is in the Book do not justify my self and shew his Talent in Repetition I am in Tale-telling a most fallible man. The story is neither more nor less than this in the Book from whence I repeat it These Gentlemen are so imprudent as to bring to light such scandalous Histories as rejoice Hereticks For example can any thing be more terrible than what they have caused to be printed against Indulgences and Relicks with that Bull of Innocent the XI which condemns some supposed Relicks without design of injuring those that are real Amongst others this is one of the Stories they have published in the year 1668 Pope Alexander the VII sent into France three Chests of Relicks to be put into the Hospital Church these Three Chests were bound up with Red silk Cords and sealed with the Seal of Cardinal Ginetti Commissary for the Relicks and with the Seal of the Popes Sacristain These Relicks were accompanied with a Bull which said they might with all surety be exposed to the Veneration of the people they had already caused Magnificent Bills to be fixed in every Quarter of the City to draw the people to this Devotion The Bishops of Bayeux and Cahors Father Don Cosme Father Crasset and the Abbot Fromentieres were to Preach during the Octave It was however order'd they should be search'd In the third Chest was found a Head which at first appear'd to be a real one It had this Inscription The Head of St. Fortunatus In searching it there was perceived above the ear a piece of Painted Cloth. The Physician whose name was M. de S. Germain took an Iron Instrument and scraped it and thrust it in and found it was a Paist-board Head. They put a lighted Candle into the Head but the light did not appear through at last they cast the Head into hot water which defaced the Paint and the Paist-board fell in pieces M. de St. Germain made his Verbal Process thereupon But by a Letter of Cachet he was forbidden to show it upon pain of being sent the same moment to the Bastille Is not it insupportable that Hereticks must learn such like Stories from Catholicks Now I appeal to men of common sense whether this was represented as it ought to be either by a Woman of so raw a Conscience as to doubt her Salvation in our Church or by a Iesuit who speaks so frequently of the day of Iudgment and has cited me to appear at that day for denying the modern Real Presence Here let the Misrepresenter call for his Chirurgion for the healing this breach he has made in his sincerity But A. P. goes on and with great Condescension grants that the Doctor added another Story to fix this wavering mind of the Querist in an Aversion to the Roman Church and it was of a person of his own Acquaintance who had been at Rome where he had known those who for six-pence a Month obtained a dispensation to live at discretion and violate the Commands of God and the Church at pleasure He is again a very Fidentinus in repeating Instead of this it was said that Pope Leo in Luther's time set out a Book of Rules in which the greatest Villanies even Incest with nearest Relations was rated at a few pence and that I had this Book of Rates of the Edition of Rome I do believe I added that I had had an acquaintance there who if the Priest was but sure of his Six-pence was never importun'd by him to see Mass. Now if a Iulio be Six-pence farthing then I am quite lost with him for a Computer For this in his very charitable opinion I am commenc'd Doctor at Salamanca and become a very Titus in Narrative Now tho mine is the History and his ' the Fable yet upon it he gives me this friendly advice that I addict not my self much for the future to this way of Tale-telling For once however I will decline his advice and the rather because he does not use it himself And I will tell him a Tale out of a Jesuit's School and it shall be about his beloved Article of Transubstantiation Bellarmin the fam'd Cardinal and Learned Jesuit wrote a Catechism for Youth He pretends in it to lay the Grounds of Religion You will perceive by the Story that his Grounds and mine do very much differ if I be the Author as I never said I was of the Catechism cry'd about in my Name in the Streets He means if a man can guess at his meaning the Catechism of the Church of England with Scripture Proofs Scripture Proofs are good Grounds whomsoever they offend but they will not always serve the Jesuits turn Therefore he has found out an easier way and a pleasanter way for Children for Story-telling shall settle them in the Faith. Thus then we find it in the Edition of Cologn tho in the English Editions they are as sparing of putting it in as they are of
from their signification recedes from his Art. They were used to these Victories beyond the Alps whilst the Iesuits preached the Mountebanks down from their own Stages I believe such a man as the Excellent Bishop Saanderson would have been silenced by this way And his Reputation would have suffer'd through his modesty but I who had less Learning and more confidence than he did set my Face against his Face as well as my Reason and what he calls my Rule against his shews of Reason and Authority Now I must confess an Infirmity and own to my Reader that he still stands in my Fancy in the Figure of a Man of Huffing Valour who asks for his Adversary tho' he is in readiness and threatens to draw and immediately to slay him and still he does nothing tho' there is no Lock upon his sheath He goes away and triumphs and at last shows his Sword to the World and it appears to be a weapon of Lath. But Secondly as he triumphs in his performance in the Conference so he glories still more in the success that attended it He will tell you it himself for he has the Art of putting the Laurel on his own Head. He glories not indeed in Mrs. R. in Mr. V. or Mrs. V. who were all come over in the Taverns and Coffee-houses but confirm'd at home But let that pass he has other Triumphs which will render him a Man of Fame to Posterity There are he says and we have found him a man of his word at least two a gaining two in fieri in his beloved Latin and I. S. is in facto esse Why here 's the success of the D. of Lorain and Morosini Nay further the Report of that Catholick Ladies Leaving the Roman Faith is false we have it upon his Certificate in the Margin but what if more than Two are coming from his Church and from under his very Wings tho' they are not Ladies And that the Tyber loses more ground on the one side than it gains on the other If he had had a FAIR CONFERENCE he questions not but he should have been yet more successful if he might have read on in his Specutum and Breviary and been suffer'd to set time back some hundreds of years and brought Paschasius acquainted with Innocent the Third no doubt he had been the Xaverius of the Savoy But as it was he carry'd off young I.S. and Ten days after I.S. was reconciled I had thought they were very good friends before but the Mayor is no Mayor till the Show be over I pity any that are seduced from the bottom of my Heart but if any shall go away upon noisy Talk and such Motives as Mr. P. has yet given either in his Discourse or Catechizing or Printed Books in which the World may see his strength they are either very weak in Capacity or strong in their inclinations to wander Now seeing he has writ what he would have said about his main point and no body has given him interruption and some-body they say has given him help we shall surely ere long have his Two turn'd to Fifty for his REMARKS must certainly carry all before him And now methinks I see him in the figure into which Valerian the famous Capuchin once condescended to put himself Has it not been told you have you not read says the humble Valerian how I overcame Bartholomew Nigrinus in a Publick Disputation I am the man who laid along that Pillar of Calvinism in Poland But what said some of our Inns of Court after hearing Mr. Pulton when they came out of the Door of the Savoy Mass-house This man does banter finely Atheists he may make by such discourse but if he makes any Papists he works a Miracle And this I assure him is not Invention but History CHAP. IX Mr. Pulton considered in his Threatnings HE has both promised and threatn'd what he would do His promises he is not very likely to perform for he has said he will give an Answer to certain places when produc'd from Beda and Hoveden and such others There can be no Answer there may be evasion He has threatned if I tell any more Tales of Iulio's and Past-board-Heads that he will come forth with what I know not It may be he intends a second Century of Scandalous Ministers and an Appendix to the Cobler of Glocester But let him remember the man that blew the Coal till the sparks put out his Eyes He threatens me with himself and Mr. Meredith his Second Let Mr. M. come forth Possibly some or other may oblige him in the Art of wrangling for he loves to be engaged He is the very Salesman at every Auction of Arguments He may still find himself business if he pleases but I have Employment more worthy my time He Threatens me with an Answer about S. Ambrose if he can effect that he will be greater than his very great Cardinal Bona And let the Ball be between them for the showing of their Unity He will do more he will show my Contradictions Alas good Man they are innocent things a man cannot celebrate Mass without them but he will shew them like Catharine Lamb whom no body could see The CONCLUSION MANY things might be further added as Ex. Gr. 1. He charges me with producing these words Ever since the pretended Reformed had proceeded upon the word of the Devil Instead of these Now I ask whether the Doctrine delivered by the spirit of Untruth can be from the Holy Ghost And he cites the first and second Pages whilst in those Pages all is repeated from what I. S. said before Witness before the Conference And that which is reported as Mr. P's in the Conference is in the 7th Page in these words which he has confirmed instead of disowning them Mr. P. proceeded to talk about Luther and the Devil and his leaving Mass at the Devil's instance 2. He says he began not to Catechise till after Whitsuntide and from thence he infers that he could not tamper with I. S. who had waver'd before As if there were no Tamperers besides himself and as if he could not tamper with him in private before he did it in publick 3. He condemns me for giving I. S. so publick a Reproof tho 't was done after private admonition and after he had brought I. S. upon the Stage for I was of Solomon's mind who esteemed of open rebuke as better than secret love And hearing what his Relations his Master and Mistris and Fellow-servants had said I could not then stroke him as Mr. P. did by calling him a very Candid ingenuous laborious tractable youth God I hope will make him so whilst he is with true Friends 4. He tells his Reader that when I quoted Paschasius Radbertus saying there were three Sacraments I naming which they are should have added he allow'd no more than three which I can never make out As if when St.
Iohn said There are three that bear record in Heaven he should have told us there are but three 5. He charges me with three Calumnies upon my telling the story of Abbot Theodore tho it be told by me out of the Acts of his Council of Nice as published by his Brethren Labbe and Cossart whose very Pages are cited 6. He has found in one of his Store-houses i.e. in the Guide in Controversie that the Rock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek is in the Syriack Kypha which is of the Masculine Gender as if the Primitive Translator if Saint Matthew's Gospel was Translated out of Hebrew could have better render'd his sense by a word of the Masculine than of the Feminine Gender If that had been his opinion he would have done it 7. He formerly reflected on the Greeks as Lyars and Hereticks Now he professes †that he said it not in his own but in my opinion This is for the sweetning of the Greeks in the Morea He is very politick in nicking of Junctures 8. He says I mistake when I assert That the Roman Church proves her being and Authority out of the Scriptures To say that they can or do prove it out of the Scriptures is a mistake I am not apt to be guilty of but to say that they attempt to do it is none for to this purpose they alledg so very often Hear the Church and Thou art Peter c. 9. He calls for our Catalogue of Witnesses against their Errors Yet he had heard of the Works of Illyricus and others of this nature And I am not ashamed to own that I published in the English Tongue divers Months ago the Testimonies of Writers in the several Ages of Christianity against Transubstantiation 10. He pull'd a Book of written Collections together with his Breviary out of his Pocket as sure as he put my Paper into it and there were eyes enough to discern it and now he denies he ever produced it perhaps he never read out of it or according to his Evasion about shewing Luther's works he never produc'd it in the Pulpit 11. He mentions a place in St. Ambrose which in his Opinion is evidently against me and which he says I refused to hear It was not worth either my Attention or my Answer for I had before told him the true Meaning of all such Places viz. That Consecration altered Sacramental Elements from common to Sacred things in use and benefit and that the Fathers used the same Expressions about the Water in Baptism as about Bread and Wine in the Lords Supper whilst no body imagines the Substance of the Water is by the most powerful benediction remov'd In that very Chapter a fragment of which is cited by Mr. P. St. Ambrose compares the Change in the Lords Supper upon Consecration with that in Baptism and proves the Change of Baptismal Regeneration by that with which he had just before illustrated the Change in the Eucharist the Miraculous Conception of Christ in the Blessed Virgins Body Disputants who like unsatisfied Beggars will still ask on extort a Reproof instead of a Grant. 12. He Charges me with a Reflection upon the Apostles who preached in rich and warm Countries because I took notice tho from Balzac a Papist that Missionaries chose such places rather than Nova Zembla But he takes no notice of the Argument it self That the talk of Conversions and of Places and Numbers and Qualities is insignificant unless it be first prov'd that men are not made Proselytes as the Scribes and Pharisees made them but converted to True Religion But enough if not too much has been said in Answer to Objections which are not real Difficulties Perhaps my Readers have already taken Compassion on themselves and left off some Pages before they have come at this And I think it is time to relieve my self after having been concern'd in a Controversial matter which in the nature of it I do not much relish and which by the length of it has created in me a most ungrateful Satiety FINIS ERRATA PAge 20. l. 15. for Homouslon read Homousion Marg. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 21. Marg. l. 9. f. At r Aut p. 26. l. 30. f. it must be r. they would have it be p. 29. l. 39. f. design r. designs p. 33. and often elsewhere Objection f. Objections p. 52. l. 27. f. Churches r. Church There are other mistakes which are left to the Correction of the Judicious Reader ADVERTISEMENT WHereas there has been a Paper cry'd by some Hawkers as a Sermon preached by D. T. at the Funeral of M. E. Gwynn this may Certify that that Paper is the Forgery of some Mercinary people (a) Mr. Pulton's Remarks p. 38. (b) Concl. of Pax Vobis (c) Reason and Antiquity p. 45. (d) A Reply to the Def. of the Expos. of the Church of England (a) Mr. P's Rem p. 32. (a) Advice to the Pulpits p. 26 27 28 29. (b) See his Rem p. 36. (a) 2 Mr. P's Rem p. 35. (a) M. P's True and full Account Ep. to the Reader (b) M. P's Full Account p. 11. (b) See his Letter here published chap. 7. (a) D. T 's Ac. p. 82. Parag. 17 18. (a) Dr. H. H. Works Vol. 2. at the end of his Dispatcher dispatch'd or Third Defence of his Book of Schism against S. W. p. 253 415. NOTE This S. W. has been generally supposed to be the same Person with I. S. who at this present writes the Pamphlets call'd the Catholick Letters (a) I. B's Life of Luther S. Omers 1624. p. 17 29 39 44 52 c. (b) Mr. P's Full Account p. 11. (a) Fioreti de la Bibia Vulgari Historiati c. Novamente stampati in Milano C. 170. An. 1524. (a) Mr. P's Rem p. 8. (b) Luth. contra Latom Homousion quod Hieronymus optavit aboleri (c) Luth. cont Latom. Etsi Ariani malè senserunt in fide hoc tamen optimè sive malo sive bono animo exegerunt ne vocem profanam Novam in Regulis fidei usurpare liceret * Bell. Pref. ad l. de Chr. p. 227. M. L. contra Jac. Latomum Scribens Anima mea inquit odit hoc verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) Mr. P's Rem p. 8. * L. Op. Tom. 3. fol. 231. Liber multis nominibus dignus qui omnium manibus tereretur fol. 232. Relig. causâ sordidissimè victitârunt Neque enim contemnit faelicitèr mundum qui vivit solitarius at qui abstinet à pecuniis ut Franciscani sed qui in mediis rebus versatur neabque tamen earum affectibus rapitur (b) Mr. P's Rem p. 9 10. (c) Conc. Decr. Synod S. Rotomag Eccles. Const. Gall. Capitul 1. p. 209. Moneantur quoque ne MATRES vel Uxores aliasque conjunctas personas secum habeant cum quibus etsi nihil saevi criminis faedus naturale existimari permittat tamen frequenter suggerente
th day of November 1687. Richard Rider Edward Salisbury William Cleer Christopher Cock William Thompson Robert Wood Iohn Roydhous Benjamin Thody Novemb. 4 th 1687. WHereas in a Book this day published by Mr. Pulton School-Master in the Savoy there is this following Certificate inserted viz. Being in the Chamber where the Conference was held I saw Mr. Pulton come up with only one Gentleman in his Company and a third person who followed them Witness my Hand Cath. Lamb. Now this is to Certifie That I was in my own Chamber being the place where the Conference was held when Mr. Pulton came up with his Train following him who shall be named when there is occasion And that no Woman or any other Person besides Dr. Tenison and my self was there at that time Witness my Hand the 4 th of November 1687. Susanna Robinson WE living in the same House and seeing what persons came in Do certifie That besides Dr. Tenison no Person went into Mrs. Robinson's Chamber till Mr. Pulton entered with his Company Witness our Hands Anna Uppington Sarah Wood. I Do certifie That during the time of the Conference several Gentlemen came to the Door and importuned me to let them in telling me Mr. Pulton had appointed them to meet him there at Three of the Clock Witness my Hand A true Copy Sarah Wood. I Do in Relation to the Testimony of the L. S. I. Certifie That Three Persons came to my House at the Conference and pressed to come in and one of them asking me if I did not know him and I answering I did not said he belonged to the L. S. I. and came from thence And that it was never suggested that one of them was the L. S. I. Priest for then it would not have been said a Person supposed to be a Priest by reason the L. S. I. Priest is known to the Neighbourhood and I believe having never heard the contrary that he has been civilly used by them Witness my Hand the 11 th Day of November 1687. Robert Uppington I Do Certifie That I have been to acquaint the L. S. I. of the persons coming to my House and one of them saying he belonged to her But she being with Company I told the same to some of her Servants Witness my Hand the 11 th Day of November 1687. Anna Uppington CHAP. II. An Artifice in Mr. Pulton's Second Narrative detected together with an Instance of the like Artifice practis'd in relation to Dr. Hammond CUrsory Notes have already been made both upon the Iesuit's True and his True and Full Account And I do not yet see any great Reason given by him for the blotting out of a single line Something hovvever may be added seeing he has been pleas'd to make both Additions and Alterations He has added an Advertisement and a Preface and in both of them he is a pleasant man. In his Advertisement he excuses his false English by his having been Eighteen Years out of England And yet he can write two English Books in a few Weeks and in one of them use three several Stiles I do not enquire whereabouts he has liv'd one would think by his Narratives and Certificates that he has liv'd among the Cretians But seeing he speaks English as readily as any man it may reasonably be demanded how in his Travels a man of his Profession retains the Pronunciation and loses the Grammar of his Native Language Now perceiving that the Printers are become Criticks in the English Tongue he sends me a Challenge to dispute with him in Latin. Latin it seems is so belov'd a Language that he chuses to have both Prayers and Conferences in that Tongue for the Edification of the People for certainly the Learned have no need of our assistance I fear we may rather become their sport After this our Champion advanceth with his Preface and there he imitates the ruggider Duellists who without any Embraces make fierce passes at one another He accuses me of Mistakes and Misrepresentations and want of Sincerity not thinking of his own guilt whilst he traduces his Neighbour Nay I am become so potent in these Arts that I have confounded the whole matter and truly inverted the whole Order of the Conference I have done a wondrous thing in representing that as Confusion which was so By whose means the unbyass'd can tell But what if in the little method that was us'd Mr. P. himself should be the man who has inverted the Order Why then he wants either Memory or Sincerity Now after having spoken of the Words of St. Ambrose he introduces the story of Luther and the Courtezans This was mention'd at the beginning and St. Ambrose towards the end And if the setting of the last first and the first last be Order Mr. P. is a man of Method and no Inverter But perhaps it was in him a Point of Good Manners to set St. Ambrose before Luther and let it go so Of this true Relation he says that D. T. recounted he knows not what Story of some Priest at Rome And yet the Story is told as plainly as a Story can be told and it needs no Interpreter He is a singular man He will neither tell a thing plainly himself nor understand another that does so He goes on and informs the World for it is informing That I was offering at another long passage in Luther ' s Works and yet it was a Story out of the Acts of his beloved Second Synod of Nice as set forth by the Iesuites Labbe and Cossart If the Iesuites Collection of Councils and Popes Epistles and Decrees be Luther's Works the Lutherans and Romans are in a marvellous accommodation which none of them know of This is a Discovery worthy the invention of the invisible Catharine But why is my I know not what Story of a Priest so very idle He gives a false Account of Luther's leaving the Mass and I requite him with a true one He from Luther's bitter Adversaries and I from Luther himself The Protestants thought it not at all amiss that I should give him an Allen for his Duncomb But to come to his Artifice He sends me his Second Narrative in Writing He expects my Notes upon it He desires in order to his easier finding of my Objections that I will observe the Numbers of his Paragraphs I do this little Service for him I send him my Account and Notes in Print on Wednesday My Man carries a Book to him before he brings one either into my own House or Parishes He reads these words in it Observe here the Fidelity either of Mr. P' s Memory or his Conscience He says the Dr. told a Story of some Priest at Rome who having pronounced the Words of Consecration was heard to say aloud That he believed not as the Roman Church obliged Whereas the Story as before repeated was about the Courtezans over-hearing the Priest say Bread thou art and Bread thou shalt be c. Notwithstanding
this without any notice given me or any acknowledgment in either of his Books he besides many other Variations not so material makes in Print this alteration from the MS. he sent me He recounted I know not what Story of some Priest at Rome who pronouncing the words of Consecration was heard to say Bread thou art and Bread thou shalt be Wine thou art c. To what end do you imagine is this Alteration made without giving any notice Is it not that Readers observing first the Words I cite as his and then perusing his Account and finding in it that I tax him with failure in Memory or in Conscience may be induc'd to think I falsifie Some who came to me pleas'd to use the freedom for which I thank them and to ask how this could come about I show'd them the Account in MS. which Mr. Pulton sent me and compar'd it with the Account which he had Printed and they were satisfied about the truth and fullness of his Narrative He had better have left a void space in his Story than have fill'd it with things which should not have been put in But he must not arrogate to himself this Artifice It is an old Invention and I am going about to give a Remarkable Instance of it in the case of the Reverend the Learned and that for which I most esteem him the Pious Dr. Hammond He had cited a Passage out of Mr. White the Leaf was cut out and another pasted in and then the Dr. was charg'd by his Adversary W. S. with falsifying a Quotation I will give you this in Dr. Hammond's own Words both that it may not rest upon my slender Authority and that People may see it without the trouble of buying a great Book not in every hand Dr. Hammond's own Relation entitled A Brief Account of one Suggestion of the Romanist 1 IT is the Statesman's Maxim concerning a false Suggestion That if it be believed but Four and Twenty Hours the Value of it is inestimable which tho it must be allow'd to receive a grand Abatement when it is apply'd to inferiour and less considerable Transactions yet the Interests of Religion in the maintenance of Truth are not so dispisable as that he that hath appear'd or embarked in them can safely neglect the advantages which evil Arts may yield or furnish an Adversary against him 2. Such in Reason and in Experience beyond all others is the Charge of falsifying which if it be but suggested and believed of any and much more if a pregnant and visible Proof of it be tender'd there needs no other Blast or Smut or Vermine to lay waste the whole Field and deprive him of all Harvest of his Seed and Labours 3. How this is my Concernment at this time the Reader will not suddenly divine till I have entertain'd him with a short Relation of that which I had rather my self proclaim on the House-top than leave others to whisper it in Corners 4. I was lately advertised by a Judicious and Reverend Friend that it was particularly urged against me by a Romanist That I had mistaken or perverted Mr. White 's Words which I refer to in The Dispatcher Dispatch't Chap. 3. Sect. 4. p. 279. where I suppose him to answer in his Apology for Tradition p. 56. That the Beatifical Vision of the Saints before the Day of Judgment was not yet held a matter of Faith but only a Theological Conclusion when said he the Apology in that very place had expresly said That this Point is a matter of Faith grounded on Tradition and not a Theological Conclusion 5. That I should be guilty of but of such an Oscitancy or Mistake much more of such a vile perversion as this I may be allow'd to have been as unwilling my self to believe as I am oblig'd to take care that others should not causlesly apprehend it of me Therefore without delay I turn'd first to mine own Words which as I then could not doubt so now I acknowledge to be faithfully related then to Mr. White 's Words in the Page of his Apology whence I had cited them and those I found exactly and to a Letter concordant to my Transcript of them in the Dispatcher Dispatch't 6. For thus I still read if I will not at Noon-day suspect mine own Eyes in that Apologist p. 56. l. 12. For nothing is more clear than that the Validity of Baptism by Hereticks was a Tradition and decided by it So the Beatifical Vision of the Saints before the Day of Iudgment the Spirituality of Angels are not yet held matters of Faith but only Theological Conclusions as likewise the Souls being concreated to the perfecting of the Body What can be more manifest than that in this Period the Beatifical Vision of Saints before the Day of Iudgment is by that Apologist set down as one of the two things to which after a third is subjoin'd of which it is affirm'd in the Plural that they are not yet held matters of Faith but only Theological Conclusions Which was all to a Syllable that I cited from him in that place with this only change that speaking only of one of these the Beatifical Vision c. I set it as it was necessary in the Singular is not yet held a matter of Faith but only a Theological Conclusion 7. That I might be sure not to have mistaken my Author I carefully consulted the Errata but there was none noted relating to that Page And indeed the whole Composure of the Period was such that there must be a concurrence of very many changes in the compass of very few lines more I believe than the most negligent Compositor and Corrector have at any time conspir'd to be guilty of to wrest this Testimony from me or change it into what this Romanist had affirmed it to be 8. Having dispatch'd this account to my Friend from whom I received the former Advertisement I had no cause of doubt but that this affair had received its full Period the Romanist being obliged to yeild to such full uncontrollable Evidence and every man's Eyes to whom the contrary Suggestion could be offered being as well qualify'd as mine to secure him from being misled by it And on these grounds of safety I had no least thought of troubling the Reader with any Account or Complaint which I now see is become some part of my Interest and my Duty 9. For I was soon assured by my Friend that the Words which I had punctually transcribed from my Copy of the Apology were not to be found in that which he had before him but quite transformed into the contrary sense even that for which the Romanist had vouch'd them For thus he found them for nothing is more clear than that the Validity of Baptism by Hereticks was a Tradition and decided by it So the Beatifical Vision of the Saints before the Day of Iudgment The Spirituality of Angels is not yet held a matter of Faith but