submission to her Authority in every point of Religion so much greater reason there is to examine every one of her particulars and if I find that she is mistaken in any of them I am verysure that she is not infallible in all And if she will not allow me to make a Judgment of the Particulars 't is just as if a man should try to hinder me from castingup my own Accounts by going about to prove that he cannot possibly mistake in doing it he might indeed shew some Wit in working his Demonstration but I should shew a great deal more folly in trusting him To conclude We have a Rule whereby to try the Doctrine I will not only say of a Church or a Pope or a Council but even of an Angel from Heaven if an Angel should come and Preach to us and that Rule is the Holy Scripture especially the Writings of the Evangelists and Apostles These are by all Christians acknowledged to be the undoubted and the most ancient Records of our Holy Religion and they have had a Tradition so uncontroulable as no Books in the World ever had the like Whoever therefore is our Guide it is very reasonable that this should be our Rule And of all Churches in the World I will never trust my self to her discretion that will not trust me with the Knowledg and Study of this Rule Here we may if we please make our selves very sure that we are of those whom God will justifie for here we may discern what kind of persons St. Paul and the Christians of whom he speaks in this place and what all the Apostles and Primitive Disciples of our Lord were For those Books which acquaint us with their Names and which were written by some of themselves do also discover to us what Faith they profess'd what Doctrine they taught and what Lives they led Now if we profess that very Faith and teach no other Doctrine and frame our practise by their Rules and good Examples then without all question we are such kind of Christians as they were and then altho we should be used by the world as they were too yet the encouragement and comfort which they had will also belong to us and we too may say Who shall lay any thing to the charge of God's elect it is God that justifieth who is he that condemneth it is Christ that died yea rather that is risen again Having therefore the Infallible Rule of God's Word whereby to guide our selves We beseech you Brethren and exhort you by the Lord Jesus that as ye have received of us how you ought to walk and to please God so ye would abound more and more that while evil men and seducers shall wax worse and worse deceiving and being deceived ye may continue in the things which ye have learned knowing of whom ye have learned them even from the Sayings of our Lord Jesus and his holy Apostles delievered to us in the Scriptures which are able to make us wise unto salvation through saith which is in Christ Jesus Let us remember that it had been better for us not to have known the way of righteousness than after we have known it to turn from the holy commandment delivered to us not forgetting by any means that 't is a way of righteousness we have been made to know and an holy Commandment that hath been delivered to us from which therefore we may depart as damnably by an impure Conversation as by letting go our pure Profession in which case we are so far from being justified that we shall be the more condemned by our Faith We have no false Principles to save our hearts from condemning us if we allow our selves in any way of wickedness and God is greater than our hearts and knoweth all things Whoever else condemns us that is more than recompence enough if God justifieth But who is he that shall justifie us if God condemns FINIS THE SUMM OF A CONFERENCE On Feb. 21. 1686. BETWEEN Dr. Clagett and Father Gooden About the Point of TRANSVBSTANTIATION LONDON Printed for William Rogers at the Sun over against St. Dunstan's Church in Fleetstreet MDCLXXXIX The SUM of a CONFERENCE On Feb. 21. 1686. BETWEEN Dr. Clagett and Father Gooden About the POINT of TRANSUBSTANTIATION Introduction IT will perhaps appear to some a little strange that I do not say almost Incredible that there should have pass'd a Conference above two years since in which Mr. Gooden was concern'd and the World yet to learn the Substance of it The Vanity of that Gentleman to thrust himself upon all Occasions into Disputes with the most Learned Men of our Church first and then to boast of his own Performances in them was fogreat that there is scarce a Coffee-house in the Town that has not been filled with the Noise of his Impertinent Vapours And if those of the Other Communion have been always remarkable for an Assurance becoming the pretended Infallibility of their Church I may venture to say that next to Father P the Jesuit and his friend Mr. M I scarce know any among them that have ever talk'd so loud or made such Heroical Defiances of the Champions and Armies of our Israel in all Places and upon all Occasions as Mr. Gooden these late Years has done among us But thus shallow Waters always run with the Greatest Noise and Violence and little Sophisters who either want Capacity to see into their own Fallacies or think they have forehead enough to carry that off with Clamour and Confidence which they cannot do by Reason and Argument delight to expose themselves and their Religion to the most dangerous Tryals whilst Men of Learning and Judgment are modest and ingenuous and know it to be neither for the Honour of their Church nor their own Reputation to challenge all Mankind to answer Paradoxes and to shew that not to be Demonstration which when brought to the Tryal is hardly sence See Mr. G's Pap. p. 10. I hope this will not be thought too severe a Reflection on the late Pretenders of this kind among us which I speak out of a just respect to the more Learned and Charitable Persons of the Church of Rome who have been no less Scandalized at these forward Zealots than our selves and to whom I ought to give this Testimony That during a long acquaintance with many of them I never met with any thing of the Vanity of those I have before mentioned Our Differences in matters of Religion made no Disturbance either in our Friendship or Conversation with One Another If the discourse at any time led to a Controversie of Faith we argu'd it upon the same Principles and with the same Calmness that we did any other Subject whatsoever by Arguments drawn from the Authority of the Holy Scriptures or from the Testimonies of the Ancient Fathers as the Nature of the thing required us to do If these did not Convince they never flew off to the Common-Place Topic's of the
never offended with the Will of God have I say a Title to the Testimony God gave to Abraham Now I know that thou fearest God. Certainly it would be no mean encouragement to us it would raise up our minds to very great degrees of Joy and Triumph to have God say that to us that he did to Abraham but we are to remember that it was said to him once for all in behalf of all his Children that should tread in the steps of his Faith This was not an Honour given to Abraham only though to him principally and in the first place it was done him also for the Credit of Religion in all Ages of the World and for the comfort and Joy of all Religious and Holy Men and Women to the end of the World. Wherefore my Brethren that we may come in for some share in the Praise and Reward of Abraham's Faith let there be in none of us an evil heart of unbelief in departing from the living God The evil heart of unbelief is the evil heart that causeth unbelief i. e. some corrupt Inclination some unmortified Lust some carnal Interest or other Do thou therefore in the first place when thou hast an eye upon the example of Abraham conceive how much thou art obliged to take thy sin thy dearly beloved sin whatever it be and slay it that is the first Sacrifice thou canst offer to God to wit a broken and contrite heart an heart clean from worldly and sinful lusts Do this and thou wilt find nothing too dear for God thy Faith will then make thee to be entirely at the disposal of his Will and Pleasure it will justifie and support thee in so doing and the God of Abraham will be thine exceeding great reward The Seventh Sermon MATTH XV. 1 2 3. Then came to Jesus Scribes and Pharises which were of Jerusalem saying Why do thy Disciples transgress the Tradition of the Elders for they wash not their hands when they eat bread But he answered and said unto them Why do ye also transgress the Commandment of God by your Tradition THough never Man was so unreproveable in his Doctrine and Example as our Lord Jesus yet never was Man more opposed or cavilled at as the Evangelists do abundantly testifie that History of him which they have written for us being upon the matter made up of the Holy Doctrines which he delivered the good works in which he was always employed and the contradictions which he continually met with And it was very necessary that some instances of the last should be recorded for our sakes that they who profess the Truth as it is in Jesus should not think it strange if they happened to meet with such opposition as their Master did and likewise that by his Answers to the Cavils of his Adversaries they might be instructed how they should defend themselves afterwards against the like Objections One instance whereof we have in the Text I have now chosen to speak to Then came to Jesus Scribes and Pharises which were of Jerusalem c. As to which words I shall not need to say much concerning the Persons that our Saviour had to deal withal because their Character is so well known to all that diligently read the Gospels The Scribes were the Men that professed to teach the Law and expected to have all their Interpretations received as Oracles The Pharises were the most subtle and prevailing Sect amongst the Scribes for though as things were in that Age and for some time before the Scribes generally agreed in corrupting the Law and deceiving the People yet they had their Parties and Factions among themselves the Pharises in our Saviour's time being a Sect of the greatest power in the Council and of the greatest Reputation with the People and whereas it is said that they were the Scribes and Pharises or the Scribes of the Pharisaical Party which were of Jerusalem that came to Jesus the meaning is that they were such as kept their Schools in the City of Jerusalem and were therefore of the first rank amongst the Pharises And now I shall discourse to you of these two things First Of the Objection which these Men made against Jesus and his Disciples Secondly Of the Answer which our Saviour made to the Charge that was laid against them I. Of the Objection which these Men made against Jesus and his Disciples Why do thy Disciples transgress the Tradition of the Elders for they wash not their hands when they eat bread A Charge laid with as much confidence as anger and therefore they scorned to put any of his Disciples to answer it and thought fit to challenge the Master himself about it Now the first thing that is proper to be considered here is 1. The nature of the Charge which seems to be a general one illustrated by one particular instance The general Charge was that the Disciples of Jesus transgressed the Tradition of the Elders The particular instance was that they transgressed such Tradition in not washing their hands before meat As to the general Charge they had transgressed the Tradition of the Elders But what was the Tradition of the Elders The Tradition of the Elders was the Doctrine that had been delivered and the Rules that had been laid down by wise and great Men and universally received in former Ages One would think therefore that the Laws of Moses and the Rules of the Prophets and whatsoever was commanded in the Scriptures had been the Tradition of the Elders for all these things had been delivered down by an uncontroulable Tradition from hand to hand for near two thousand years But there was no such meaning under these words as they used them By the Tradition of the Elders or by the ancient Tradition of wise and great Men they meant no Doctrines or Rules for Faith or Practice that were expressed in the Writings of Moses and the Prophets but such Doctrines as not being written in the Law were delivered down by word of Mouth and by constant usage from Father to Son and so from one Age to another And thus Josephus tells us Antiq. 13.13 That the first and main Principle of the Pharises was that they denyed all those things to be written which concerned Religion The Fundamental Rule of their Sect was this that there was a double Law an Oral Law and a Written Law A Law delivered from Age to Age by word of Mouth as well as a Law delivered in such Books as had Authority from Moses and the Prophets To gain reverence to these Traditions they perswaded the People that though they were not written in the Law yet they were delivered to Moses by God himself to Joshua by Moses to the Prophets by Joshua to Esdras by the Prophets and thence to the Masters of the Schools of whom they were the Successors And they being the Guardians of these unwritten Traditions which were to be had in equal or rather superior regard to that which the Scriptures were
Rule which are so many that to have provided expresly against them all would have made the Bible a more voluminous Book than any is in the World not to say the most odd and uncouth Book that ever was seen For whoever wrote or spoke in that manner as to provide against all possible ways of being mistaken or having his words perverted According to this rate a man must not expect to make an end of a sentence in an hour and when he has done all he can his explications may be perverted too And therefore we are not to wonder if God has not provided express Cautions against all possible Mistakes and Abuses of this nature but thought good to leave a Rule of Faith and Manners and Worship which would be sufficient to guide all honest persons and lovers of Truth though not sufficient to exclude all Cavil and Abuse For this reason it was that our Saviour did not pretend that all who saw his Works and heard his Doctrines must necessarily believe in him but he required constantly a certain temper of mind consisting of Humility Sincerity love of the Truth and in a word A good and honest Heart in order to a man's being his true Disciple Common Sense and Reason was not sufficient for this purpose but there must be also a peculiar Probity or teachable Spirit a Mind ready to believe all Truth and to do all Duty These were the Sheep that would hear his Voice and the Ground that would receive his Seed and bring forth Fruit Such were the Men that would hear and understand and know of the Doctrine whether it were of God. But as for others they would make a shift to reject it with some colour for so doing or to pervert it if they once admitted it This was the first thing to be considered the temper and design of the Gospel which delivers Truth that does by no means gratifie the Lusts of Men or please their Imaginations or serve the Interest of particular persons to the disadvantage of all others and then that this Truth was delivered in that way which though it be apt to instruct and convince all honest men yet will not infallibly bear down a spirit of Contradiction Now to this we must add 2. The consideration of the general temper of mankind for whose sake the Gospel was made known viz. that it is very corrupt and exceedingly prone to Sin and therefore to Error impatient of true Vertue and Piety and therefore of true Doctrine Humane nature does affect a lawless Liberty and cannot well bear to be confined and it is so diseased that it doth not take it well to be healed it is therefore no wonder if the Remedy which God hath provided hath been so tampered withal by Men as to make it ineffectual for that purpose for which he hath sent it to us and Doctrines have been taught which give that liberty that Truth denies It was not to be expected but that if the Doctrine of Christianity should not effectually overcome those Lusts that reign in the World those Lusts would corrupt and pervert that Doctrine and bring in Heresies Ambition and Covetousness would bring in Heresies for the establishing of a worldly Power and Dominion in the Name of Christ Licenciousness would bring in Heresies for making void the Commandments of God Pride would bring in Heresies though for nothing else but a man's satisfaction and glory in drawing many people into a Party and becoming the Head of it and when they were brought in the natural inconstancy and wavering of some would carry them away from the Truth the natural stiffness and inflexibility of others would detain them in Error the very desire and love of Novelty would at first help to bring in some and in process of time the pretence of Antiquity would be every day more and more able to gain others Finally the unwillingness of most men to take pains in the search of Truth and the greater ease of depending upon the absolute Authority of others would give a farther advantage to Error which feares nothing more than an Examination and therefore discourages all persons from giving themselves so needless a trouble since they have the word of those for their security who cannot possibly mislead them considering the diseases of Humane Nature which the Doctrine of Christ doth not cure miraculously and irresistibly it could not be expected but there would be Factions and Heresies against the Truth If therefore it be thought strange that the Apostle should say There must be Heresies Let us consider that this is no more than if he had said after all the care that God hath taken to restore mankind there will be Pride and Ambition there will be Covetousness and Injustice and the love of this World there will be Luxury and Licenciousness there will be both Inconstancy and Stiffneckedness there will be Laziness and Slothfulness and Unaptness for Instruction and therefore there must be Heresies for God hath provided no infallible Remedies against Sin and Wickedness and as certainly as the Vices of the World would break out in the Church so certainly would Errors get into it by degrees and usurp the Name and Authority of Truth 'T is true that God if he pleased could absolutely have hindred it by his over-ruling Power But in this saying it is implied that he would not do so and Experience has shewn that he has not done so and we have no reason to wonder at it since he is not pleased to make all men good by an irresistible Grace for there was less reason to expect that he should make all men Orthodox by an irresistible Illumination And so I come to the second point Which concerns the reason assigned why God is pleased to permit Heresies That they which are approved may be made manifest i. e. that it may most evidently appear who are sincere and honest and who are not so for opposition to the Truth and the ways that are taken to advance Error do prove what men are at the bottom and distinguish between those that would appear all alike if the same Truth were equally professed by all The great difference that breaks out is that between the probity of some men on the one side and the falseness and hypocrisie of others on the other side which appears in these instances 1. In a more diligent search after Truth which is the effect Heresies have upon honest and godly men while they give occasion to Hypocrites to consider what is most for their ease their safety their advantage in this World whilst the several parties of Christians are each of them eagerly contending for their own ways men of honesty and sincerity find themselves obliged to examine their own persuasions more narrowly and to compare one thing with another more carefully so that if they apprehend a mistake in themselves they quit it without any more to do and come to establish themselves in the Truth upon better grounds
hearts I shall first endeavour to explain this reason for the diligent reading of the Scriptures and shall try to remove those Prejudices and Objections which some Men have thought fit to produce against it and lastly recommend it to your Care and Conscience by earnest Exhortation First as to the reason itself we may observe that the Apostle had in the foregoing Verses mentioned that Testimony which had been given to Jesus by a Voice from Heaven But says he we have also a more sure word of Prophecy i. e. we have yet a more convincing Testimony of God that Jesus is the Christ viz. The word of Prophecy Again it is said in the following Verses That no Prophecy of the Scripture is of private Interpretation or rather of the Prophets own skill and motion for so the Original will bear and the following words require For Prophecy came not of old time by the Will of Man but Holy Men spake as they were moved by the Holy Ghost From hence it is plain that which the Apostle speaks of that Testimony the Prophesies of the Old Testament give to Jesus by having foretold those things concerning the Messias which were fulfilled in Jesus and in him only So that St. Peter commends the Disciples of Christ for their diligent study of Moses and the Prophets because their Writings did abound with those Predictions concerning Christ which had raised an Expectation of him in the World before he came which would clearly demonstrate him to the World when he should come and which now were a most convincing Testimony that he was come and that Jesus in whom all those Predictions were fulfilled was he And that this is the sum of the Apostle's Argument will appear by considering these particulars of the Text. I. That the Old Testament is said to be the word of Prophecy II. A light shining in a dark place till the day dawned and the day-star arose in their hearts III. A sure Word IV. A more sure word of Prophecy 1. That the Old Testament is said to be the Word of Prophecy The Writings of Moses and the Prophets do indeed contain other Matters and particularly Histories of things past as well as Predictions of things that were to come and yet they are called the Word of Prophecy This implieth that the main design and business of those Holy Books was to foretel Christ by those Characters of his Person and Circumstances of his Appearance that should demonstrate him afterwards And though upon other Accounts the Prophets had their several Arguments of Writing yet in this they all conspired as St. Peter told Cornelius and his Company To him give all the Prophets witness that whosoever believeth in him should receive remission of Sins Acts 8.43 And this might in great part be made good by producing the clearest Prophecies of all concerning Christ those which speak directly of him and of nothing else but those Circumstances by which he should be known Of this sort was that Prediction of Jacob that he should come before the final Subversion of the Jewish State The Scepter shall not depart from Judah till Shiloh come And that of Daniel's 70 weeks which punctually sixeth the time of his Manifestation and Sufferings from the Persian King's decree for the rebuilding the Walls of Jerasalem But besides such Prophecies as these there is a great abundance of another sort such namely as are mixed with some things which the Prophets spake of themselves or others of which kind that seems to be one instance which St. Peter with good success alledged to the Jews Acts 2.25 David speaketh concerning him the Lord is on my right hand that I should not be moved therefore did my heart rejoyce and my tongue was glad moreover also my flesh shall rest in hope because thou wilt not leave my Soul in hell neither wilt thou suffer thine holy one to see corruption Now the former Expressions and indeed the rest of the Psalm might well be applied to David himself but the latter were too magnificent to be true of him in any good sense and therefore St. Peter argued from hence in this manner Men and Brethren let me freely speak unto you of the Patriach David that he is both dead and buried and his Sepulchre is with us unto this day therefore being a Prophet and knowing that God had sworn with an Oath unto him that of the Fruit of his Loins according to the Flesh he would raise up Christ to sit upon his Throne He seeing this before spake of the Resurrection of Christ that his Soul was not left in Hell neither did his Flesh see Corruption Now it is no disparagement to these Prophecies that some passages they are joyned with were meant of other Persons as well as of Christ since it seemeth to me an Argument of the care of Divine Providence to fill the Holy Books with Predictions concerning Christ that are not only diverse Prophecies which speak entirely of him and of him only but upon all fit occasions the spirit of Prophecy broke out into those things which concerned him and though other matters were begun with yet if there was any congruity in the subject it perpetually diverted into this Hereunto we may add those passages which in their first meaning signified some things past or present and yet were designed to presignifie Christ too such as these Out of Egypt have I called my Son and a Bone of him shall not be broken the former being first meant of the Children of Israel the latter of the Paschal Lamb both afterwards fulfilled in Christ again the true Son of God the true Paschal Lamb. Nay the Omission of Melchisedeck's Descent Birth and Death did at length appear to hint this signification that Christ whose Type he was had neither beginning of days nor end of life So truly is the Old Testament the word of Prophecy that the very Omission of this thing was Prophetical To conclude this point the most Illustrious Persons of the Old Testament as Moses and Aaron and Joshua and David and Solomon were designed by Divine Providence to represent before-hand by lively resemblances what the Messias should be and what he should do afterwards and the most memorable passages of the History of the Israelites together with the presence of God in the Tabernacle and in the Temple and the whole frame of the Levititical Service were clear and natural Types of the Messias and of a more perfect state of things under him foretelling in Things as other Prophecies did in Words The sum of all is this That there is a vast plenty of Predictions in the Old Testament concerning Christ and if we will take the pains to examine the Truth of these general heads by more particular Enquiries we shall find that the Affairs of the Jewish Nation and the writing of the Holy Books were so over-ruled by the Divine Spirit that when we come to look into them we cannot lightly turn our selves any way but we
suppose he means believing them and by a Rule by which to acquire them He must understand a Rule or means whereby to know what the Articles of the Christian Faith are and then his meaning is That those who believe the Articles of the Christian Faith must be provided of some such Rule or Means to know what they are as cannot deceive them Now whether this be in it self true or false it does not at all follow from what he had laid down before For though the Truth of Things or Propositions is so sure that as he wisely says 't is Impossible they should be false yet it does by no means follow that the Reasons upon which I believe these things must necessarily be as sure as the Truth of the Things themselves And this I make no doubt the Disputer was well aware of But because I am sensible who they are whom he designs to pervert by this Paper and for whose sake I Answer it I will explain this matter by an Instance that will bring it down to all Capacities If there was such a man as Henry the 8th It is certainly Impossible that there should be no such man but my Belief that there was such a Man is grounded upon such Reasons as do not imply an absolute Impossibility of the Contrary because it is grounded upon the Testimony of Fallible men And yet I should be very little better then a mad-man if I should entertain the least doubt that there was such a man which plainly shews that I may have sufficient Reason to believe a thing without any Evidence of the Impossibility of the contrary and this is enough to overthrow his Consequence I shall now inquire what truth there is in the Conclusion it self To which end I observe That there are two things which may be understood by those words cannot deceive them either first that the Rule it self is so plain and certain that no man who uses it can be deceived by the Rule or secondly that 't is Impossible any man should be mistaken in the Vse of it If he means the former then I shall shew him presently that we have such a Rule as he speaks of and that he hath said nothing to make us ashamed of it If he means the latter then I say it is absolutely false That those who without doubting believe the Articles of the Christian Faith must have such a Rule to know what they are as that they cannot possibly mistake in the Vse of it To make which plain to every bodies understanding I shall add another Instance easy to be Applyed If a man skilful in Arithmetick hath a great many Numbers before him and desires to know what Sum they make when they are put together he has the Rule of Addition to do it by which Rule cannot deceive him Now there are these two things to be observed farther which I think the Disputer himself will not deny first that it is in the Nature of the thing Possible that this man may be mistaken every time that he puts these several Numbers together to bring them all into one Sum but secondly that notwithstanding this Possibility of being mistaken yet after he has tryed it over and over again he may be sure without the least doubt that he has done his work right Even so we may have a Rule of Faith that cannot deceive us and though it is not Absolutely Impossible that we should be mistaken in the use of it yet we may for all that be Assured and believe without the least doubting that we have learn'd what the true Faith is by that Rule For all the World knows that it is no sufficient Reason to Doubt of any thing that the Contrary is barely Possible Pap. To a Parliamentary Protestant the Antient Fathers can't be such a Rule because they are Accounted fallible Ans We never said they were such a Rule This therefore is Impertinent Pap. Nor Counsels because they also are accounted fallible Ans This is Impertinent also for we never said they were our Rule of Faith. But we have better Reasons to give why Fathers and Councils cannot be our Rule of Faith than this that the Disputer has made for us And one is this That we cannot make them the Rule of our Faith but by so doing we must depart from the Primitive Fathers and the ancient Councils in as much as all agree That the Holy Scriptures are the Rule of Faith and they made it theirs Pap. Nor Scriptures senced by a fallible Authority because all such Interpretations may be false Ans This is the Place where I shall tell the Disputer what we beleive and why we believe it And when I have done I shall consider whether he hath said any thing in this clause to shake our Assurance We firmly believe all the Articles of the Creed into the Profession whereof we have been Baptized We moreover believe all other Doctrine that is Revealed in Holy Scriptures The Grounds of this our Faith are these That in the Holy Scriptures are Recorded those Testimonies of Divine Revelation by which the Doctrines therein contained are confirmed That these Testimonies were too notorious and Publick to be gainsaid in so much that the Doctrine built upon them could not be overthrown by the Powers of the world engaged against it That the holy Books were written by the Inspired Preachers of that Doctrine which they contain And that for this we have the Testimony of Vniversal and uncontroulable Tradition which is a thing credible of it self This is the Sum of that External Evidence upon which our Faith is grounded In assigning of which I do by no means exclude that Internal Evidence that arises from the Excellent Goodness of the Doctrines themselves which shews them to be worthy of God. Now whereas this Disputer says That these Scriptures cannot be an Infallible Rule to us because they are sensed by a fallible Authority that is because we who are fallible understand them as well as we can I answer That no man needs to be Infallible in order to the understanding of plain Scripture I who do not pretend to Infallibility am yet certain which is enough for me That I do find the Articles of the Creed in the Scriptures and many other Doctrines besides which I do understand I am sure that I know what these words of St. John signifie 1 John 2.25 And Chap. 5.3 This is the Promise that he hath promised us even eternal life And this is the love of God that we keep his Commandments and the like The Antient Fathers thought the Scriptures to be so plain that they argued out of them without pretending to an Infallible Authority of Interpretation as I will shew this Disputer when he pleases If nothing less then Infallibility will serve to understand or as he says to sense words why does this Disputer put into my hands this Paper of his which is none of the plainest neither I am sure he does
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By Dr. Glaget 4º The School of the Eucharist Translated and Published with an excellent Preface by Dr. Clagett Price 4º 1 s. in 8º 6 d. The absolute Impossibility of Transubstantiation demonstrated By Mr. Samuel Johnson 4º A Letter to a Friend reflecting on some passages in a Letter to the D. of P. in answer to the arguing part of his first Letter to Mr. G. 4º The Reflecters Defence of his Letter to a Friend against the furious Assaults of Mr. J. S. in his Second Catholick Letter In four Dialogues 4º The Protestant Resolv'd Or a Discourse shewing the unreasonableness of his turning Roman Catholick for Salvation 4º These Three by the Reverend Mr. Clement Elis. Some Dialogues between Mr. G. and others With Reflections on a Book call'd Pax Vobis By Mr. Linford 8º Francis Brocard Secretary to Pope Clement the Eighth his Alarm to all Protestant Princes With a Discovery of Popish Plots and Conspiracies after his Conversion from Popery to the Protestant Religion 4º Books lately Printed for William Rogers A Perswasive to Frequent Communion in the Sacrament of the Lord's Supper Price 3 d. 8o. A Discourse against Transubstantiation 8º Price 3 d. A Sermon Preach'd at Lincolns-Inn-Chappel on the 31st of Jan. 1688 Being the Day appointed for a Publick Thanksgiving to Almighty God for having made his Highness the Prince of Orange the Glorious Instrument of the Great Deliverance of this Kingdom from Popery and Arbitrary Power 4o. A Sermon Preach'd before the Queen at White-Hall March the 8th 1689. 4º A Sermon Preach'd before the King and Queen at Hampton-Court April the 14th 1689. 4º All Five by the Reverend Dr. Tillotson Dean of Canterbury The Practical Believer Or the Articles of the Apostles Creed drawn out to form a True Christian's Heart and Practice In Two Parts 8º A Vindication of some Protestant Principles of Church-Unity and Catholick-Communion from the Charge of Agreement with the Church of Rome 4o. A Preservative against Popery Being some plain Directions to unlearned Protestants how to Dispute with Romish Priests Part I. The Fifth Edition 4º The Second Part of the Preservative against Popery Shewing how contrary Popery is to the True Ends of the Christian Religion Fitted for the Instruction of unlearned Protestants Second Edition 4º A Vindication of Both Parts of the Preservative against Popery In answer to the Cavils of Lewis Sabran Jesuit 4º A Discourse concerning the Nature Unity and Communion of the Catholick Church Wherein most of the Controversies relating to the Church are briefly and plainly stated Part I. 4º A Sermon Preach'd before the Right Honourable the Lord Mayor and Aldermen of the City of London at Guild-Hall-Chappel Novemb. 4. 1688. All six by the Reverend Dr. Sherlock Master of the Temple A Letter to the Superiours whether Bishops or Priests which Approve or License the Popish Books in England particularly to those of the Jesuits Order concerning Lewis Sabran a Jesuit By Mr. Gee 4º A Letter of Enquiry to the Reverend Fathers of the Society of Jesus Written in the Person of a dissatisfied Roman Catholick By J. Taylor Gent. 4º The History of the Persecutions of the Protestants by the French King in the Principality of Orange from the Year 1660 to the Year 1687. 4º The Art of Spelling By J. P. M. A. A Sermon Preach'd before the King and Queen at Hampton-Court May the 12th 1689. By Robert Brograve M. A. 4º A Discourse concerning the Nature of Idolatry in which a late Author's viz. the Bishop of Oxford's True and Only Notion of Idolatry is consider'd and confuted 4º An Exhortation to mutual Charity and Unity among Protestants In a Sermon Preach'd before the King and Queen at Hampton-Court May 20. 1689. A Sermon Preach'd before the Honourable House of Commons at St. Margaret's Westminster June 5. 1689. being the Fast-Day 4º These Three by the Reverend Mr. Wake Dr. Clagett's Seventeen Sermons With the Sum of a Conference between him and Father Gooden about Transubstantiation 8º