who you say shall at the last day be judged not as Infidels but as wicked and Apostate Christians 7. The seventh Query which goes upon that Ground which you give and do not yet recede from for the Belief of your lodging Church-Power so with the Clergy that they who conform not to them or who incur their Displeasure would be in a woful Case you answer only with a Scoff but say not whether the Clergy are the Church Representative or whether what I urge would follow from that Supposition or no. These were the general Questions and whether most of them were impertinent or are now fairly answered 't is for others to determine From hence I am obliged to follow you to my three Sets of Queries as you call them relating to sveral Propositions and the parting-blow of four Queries relating to the Text. Because of my asking Questions concerning your Sense of our Saviour's Promise to his Apostles which you seem to suppose to go along with Church-Governours in Succession as distinguish'd from the Body of Christians and without allowing private Christians that share which the Words of the Promise import you intimate my designing to confute our Saviour and burlesque his Institution But to use mostly your own Expressions if my design of Charity and to deliver that blessed Institution from the Freaks of an Enthusiastick Fancy and to expound it to a plain and easy Sense such as is agreeable to the Vnderstanding of Men and worthy of the Spirit of God be to burlesque Scripture I acknowledg the Charge To my first Qustion Whether our Saviour's Promise of Divine Assistance did not extend to all the Members of the Church considering every Man in his respective Station and Capacity as well as to the Apostles as Church-Governours You answer That there are Promises which relate to the whole Church and Promises which belong to particular Christians as well as Promises which relate particularly to the Apostles and Governours of the Church Well for the comfort of us poor Lay-men there are some Promises which relate to us It being so then I may well ask 2. Whether it signifies any thing to say there is no Promise to particular Churches provided there be to particular Persons such as are in Charity with all Men and are ready to communicate with any Church which requires no more of them than what they conceive to be their Duty according to the Divine Covenant You think it hard to know what this Query means But surely 't is material to know whether or no such Men may be saved otherwise than under Church-Governors And truly you tell us pretty plainly I wish for your own sake it had been a little more covert that such have no Promises but as Members of the Church that is of the visible Church under Church-Officers if you answer to the purpose You add indeed When Communion may be had upon lawful Terms I hope this implies that 't is possible the Terms may be unlawful Which yields me my fourth Question upon this Matter But it likewise yields That if the Terms are unlawful private Christians are entitled to these Promises tho not visibly admitted into a Church-State which is contrary to what you all along drive at But it seems however your Charity to these Men who think the Terms such as they ought not to comply with is so great to believe them guilty of Schism as adhering to their own private Fancies in opposition to Church-Authority out of Pride and Opinionativeness which God alone can judg 3. The third Query is Whether if the Promise you mention be confined to the Apostles as Church-Governors it will not exclude the Civil Power To which you answer That the Civil and Ecclesiastical Power are very distinct but very consistent But such a Power in the Church-Officers as would make them the Church-Representative and prevent a National Reformation tho by the Civil Power is of another Nature Nor do you think fit yet to declare what the Power is which you would have lodged in Church-Officers But for fear you should go beyond your Warrant in this Matter I shall mind you of what our Church teaches us which is that We must not think that this Comforter was either promised or else given only to the Apostles but to the Vniversal Church of Christ dispersed through the whole World And speaking of Christ's Promise that the Spirit of Truth should abide with them for ever and that he would be always with them he meaneth saith our Church by Grace Vertue and Power and that it says was indifferently to all that should believe in him through their the Apostles Words that is to wit for his whole Church To my Inferences from the second Proposition which I consider apart You make such an Answer as if we had been at cross Purposes For my Questions were grounded upon your asserting without any limitation That 't is absurd to gather a Church out of a Church of Baptized Christians And indeed it is but a Golden Aphorism wherein you epitomize a great Part of your Discourses on this Subject And you answer That the Independents are out in their way of gathering Churches and that we separated not from the Papists upon their Principles Which is nothing to the purpose But you do confess indeed that we may separate from any Church of baptized Christians if their Communion be sinful But wherein the Difference lies I know not except by Separation you would only have a withdrawing from Communion but will not allow the setting up a distinct church-Church-Communion be the Cause of withdrawing never so just Which unless you mean I hope you will be so ingenuous to confess this was not so warily worded and so sound as might have been But if you have a Patent to make Words signify what you please besides their natural and presumable Intendment to make generals particular or vice versâ much good may it do you provided they afford you not a Loop-hole for the most uncharitable Censures Yet give me leave before I quit this to demonstrate that you have not answered fairly in restraining this as if spoke only of Independents These were your own Words When there is one Church within the Bowels of another a new Church gathered out of a Church already constituted and formed into a distinct and separate Society this divides Christian Communion and is a notorious Schism This is the plain case of the Presbyterian and Independent Churches and those other Conventicles of Sectaries which are among us They are Churches in a Church Churches formed out of the National Church by which means Christians who live together refuse to worship God in the same Assemblies Pray Sir would you have me fancy some general Scope and Design which no Man can understand from the Words you utter in any particular Place This I suppose may satisfy reasonable Men that all my Queries under this Head
uncharitable But to bring Compurgators of such whose Friendships as they are dulce decus meum so they are praesidium too against such fatal Miscarriages would but expose their venerable Names to such Usage as I have met with But be that never so hard for once I will set an Example to a Clergy-man and shew that I can contain my self after all these causeless Calumnies tho you cannot bear to be told of the Truth Wherefore I shall calmly shew I. How groundless both your open and imply'd Accusations are against me II. What cause I had to put you upon explaining your self III. How unsatisfactory your Explanation is in its own Nature So much of your Charge as I am concern'd to answer particularly resolves it self into these general Heads 1. My Want of Love to the Church of England and taking part with Dissenters out of Zeal for their Cause or Vain-Glory 2. That I have a Spite at the whole Order of Clergy-men and disown part of the Power of Bishops 3. That I designed to affront Dr. Stillingfleet and Dr. Tillotson 4. That I discover a Contempt of all Church-Authority and think the Church it self an insignificant Thing 5. And lastly That I am guilty of Deism and Socinianism And That my Principles tend to undermine Christianity and to the Contempt of all revealed Religion First Article In the first Article you would argue me guilty of Hypocrisy in pretending to be in constant Communion with the Church of England when I want that Love for it which is essential to Union and Communion with it or of a great deal of Vanity in labouring to shew my Wit in the Defence of a Cause which I my self know to stand in need of Wit and Artifice But if it happen that the Church of England is no more concerned in your Censures than perhaps you may think your self to be in the Doctrine of its Articles or Homiles And that it gives you no warrant to call the Dissenters Schismaticks and such as are deprived of the Influences of the Divine Spirit while they scruple Conformity My taxing you with want of Charity towards Dissenters will be as far from the suspicion of such a Zeal for them as implies a Dis-esteem of our Church or such a Defence of their Cause as may be imputed to Wantonness or Vanity that it may be more like the Act of that Samaritan who took care of the poor Man who had been most barbarously used by Thieves and could meet with no pity from the Priest and the Levite who past by on the other side Whatever you think of this Matter I am bold to affirm that our Church no-where warrants your Assertions either in its Articles Homilies or Canons Indeed in the Canons of King James the Authority of which as to us Lay-men I need not here enquire into I find Schismatici mentioned in some of the Titles but not in any of the Canons to be sure by no means applied in your manner But then you tell me No Man who had any kindness for the Church with which he pretends to hold Communion would make such a vile Insinuation as if profest Atheists were admitted to Communion But certainly there may be a profest Atheist tho he doth not profess himself so at the time of his communicating for want of that Euphemia which one cannot greatly offend against by one single Word of no ill signification I am sure you of all Men have no reason to press hard upon me in this Particular Third Article That I may be depriv'd of the Patronage of two such great Luminaries of our Church as Dr. Stillingfleet and Dr. Tillotson you tax me with a Design of affronting Dr. S. and dealing with the other great Man at the same rate Secret Things belong to God but I am sure you could have no Revelation from above of any such Design nor can any thing that I have said look that way Assure your self I cited the Words against the absolute Necessity of Church-Communion whence you ground your Reflection in the same Sence as I receive them which is in their utmost Latitude but by no means as if they would set aside all Government in the Church But you are certainly guilty of the Affront against them if you think there is any harm in the Quotations or as if I expose their Failings thereby I will not here return upon you That you never spare any Man's Reputation to serve your Design c. which would come as properly from me as it did from you But when you were upon such Authorities you would have done well to have reconciled your self to Dr. Stillingfleet's Sence of Schism which if his Judgment be valuable in competition with Dr. Sherlock's lies not in a voluntary Departure out of any particular Church but the true Catholick Church And the Reason which he gives for it is the Ground which I go upon If you will teach me my Catechism better in this Point I am very ready to learn Fourth Article The fourth Article has many in the Belly of it for under the supposed Contempt of Church-Authority are in your Sence contained 1. The thinking the Church it self an insignificant Thing and that no causeless Separation from it can be a Schism 2. A despising the Evangelical Priesthood as you call it 3. The looking upon the Sacraments as very indifferent Ceremonies 1. In the first you as is usual with you would take advantage of your own Confusion in blending together the Notion of the Catholick and of a particular Church For tho one may think that it signifies not much or is not one's Duty to communicate with every particular sound Church yet it is no doubt always his Duty to communicate actually or in Inclination with the Church of Christ in that which essentially constitutes it his Church Nay and there may be a Schismatical Separation even upon the account of lesser Matters But my Question is Whether there may not be a Separation causeless in the Nature of the Thing occasioning it tho not in relation to the Party's Conscience who scruples it and that without Schism But as Dr. Stillingfleet rightly distinguishes between what is necessary to Salvation and what is necessary to the Government of the Church my receiving his Sence has sufficiently anticipated and removed this Imputation unless you will fix it upon him too 2. But for the second If by an Evangelical Priesthood you mean such as is necessary to offer up Sacrifices for us I know of no such upon Earth by the Gospel-Institution 3. For the third which may take in what may seem omitted on the foregoing Head I desire to be inform'd what one Passage has faln from me which looks like an excusing the Contempt or Neglect of the Sacraments or of them to whom ordinarily it belongs to administer them Yet methinks you do not duly consider that a Thing may be one's Duty by virtue of a positive Command and
the same which you suppose Victor 's to have been you say was the Case of St. Chrysostom and Epiphanius and some other Bishops in those Days who separated from each other as Mr. Chillingworth has it of them Divers times it hath happen'd as in the Case of St. Chrysostom and Epiphanius that particular Men and particular Churches have upon an overvalued Difference either renounced Communion mutually or one of them separated from the other Herein you agree with that great Champion that however they maintained Communion with the Catholick Church Yet how that is possible upon your grounds I cannot imagine But it seems poor Tertullian and his Followers were not worth your Pity and you would not vouchsafe them a taste of your Skill I should think upon your own Principles since two Churches which are not in Communion with each other cannot both belong to the same Body or the one Catholick Church that the Bishops with their Followers on the one side or other were extra Ecclesiam foris The Contradiction which I charged you with about occasional and constant Communion you would avoid by affirming that you no-where assert that the Communion of the Church does not make us Members of any particular Church you having added as such These Words I find elsewhere explained by as distinguish'd from the Vniversal Church And a little before you had said that this Membership may extend to the remotest Part of the World if the Body whereof we are Members reach so far This I think comes up to what I urg'd which I find no reason to retract I had produced Mr. Chillingworth to prove that it may happen that one is not obliged so much as sometimes to communicate with a sound Part of the Catholick Church because you live where there is such an one And this because such a sound Church may impose upon you the Belief of some Error not destructive of the Faith or some unnecessary Conditions of Communion if not unlawful And you Sarcastically call me a subtil Arguer for calling such a Church sound as if it might not however be sound in its Vitals and such an one as our Homilies would call a true Church Surely you do not consider what Advantage you give Dissenters in this But however a Man of your Parts knows how to bring himself off in any case And methinks 't is a wonderful Instance of your Art that what Mr. Chillingworth says in opposition to the Necessity of communicating with a corrupt Church having all the Face of Authority and that however Christ may have a visible true Church on Earth a Company of Men professing so much as was necessary to Salvation should be turned into his meaning a formed and visible Church-Society and pleading for the corrupt Church when he was justifying the Separation of private Christians When I had said that if our Church required Conformity to its Rites and Ceremonies as necessary to Salvation it could not blame Men for dividing from it you say The Church could and would blame Men in such case and whether you do not put the Church in Christ's stead may be worth a Thought The last Passage in my Letters which you thought worth your Notice was this He who tells us or he says nothing that the Divine Spirit confines his Influences to the Vnity of the Church in such Conformity not only makes such Conformity necessary to Salvation but imputes to the Church the Damnation of many thousands of Souls who might expect to be saved upon other Terms I am persuaded that there are very few of our Orthodox Clergy that will not concur with me in this and think that whoever makes such Conformity necessary to Salvation and will affirm that our Church warrants him in so doing brings the greatest Reproach upon it and gives the greatest Advantage to Separation imaginable and therefore will be far from thinking that he encourages the Dissenters in their non-Non-communion with us who removes so great a Bar to an entire Communion Before the Book of Common-Prayer there is a Declaration the Authority of which I hope you will not dispute which is That some Ceremonies are retained in our Church for a Discipline and Order which upon just Causes may be altered and changed and therefore are not to be esteemed equal with God's Laws Where I take it the Reason why they are not to be esteemed equal with God's Laws is not meerly because of their Mutability for God's own positive Laws have been changed but because they are enjoined only for Discipline and Order some Determination of which may be necessary to Government tho not to Christianity This I conceive may be a good Warrant for the above-mentioned Remark To serve which as you did that of the Divine Covenant you would have it spoke in relation to those that live elsewhere in any part of the World But as to them who live here to whom the Subject Matter related you do own that Subjection to Church-Authority in all lawful Things that is such Conformity is necessary to the Vnity of the Church and necessary to Salvation Tho some may not know what Idea to form of the Church of England distinct from other sound Churches but as incorporated with the State and relying on a Civil Sanction you cautiously confine this Question to Church-Authority Wherefore admitting that our Bishops have possession of the Churches by a Right antecedent to any Humane Authority and consequently may exercise Episcopal Jurisdiction within their respective Diocesses without any such Authority What will you say to that Statute which enacts That all Archbishops and Bishops of this Realm or any of the King's Dominions consecrated and at this present time taken and reputed for Archbishops and Bishops may by Authority of this present Parliament and not by virtue of any Provision or other Foreign Authority c. keep enjoy and retain their Archbishopricks and Bishopricks in as large and ample manner as if they had been promoted elected confirmed and consecrated according to the due Course of the Laws of this Realm Was this impertinent or presumptuous But as that very Act permits them to minister use and exercise all and every Thing and Things pertaining to 〈◊〉 Office or Order of an Archbishop and Bishop Quere Whether our Saviour himself did not set the utmost Bounds of their Power when having commissioned his Apostles to teach all Nations baptizing them he adds as it were by way of necessary Caution teaching them to observe whatsoever I have commanded you How extensive soever the Civil Power is it may be a Question from hence What Right they who claim to be lawful Successors to the Apostles have to command Things not forbid by Christ without being tied up to his positive Institutions And how comes it to pass that they who are entred into Christ's Church by Baptism and continue in the Profession of his pure Religion
justify the Pertinency of my Questions to you and shew II. What Cause I had to put you upon explaining your self concerning the Notions of Church-Communion My apparent Design being to do this you have no reason to blame me for not giving you your own Words with that dependance and connection in which the whole Strength of the Discourse consists for had that been never so well laid together I ought to believe it to proceed upon some false Ground as being contrary to those Notions which must be antecedent to the Belief of all revealed Religion You know one who thinks himself not concern'd what Consequences are charged upon his Hypothesis so that he prove it positively true Perhaps you may may be as confident of yours as he was of his 'T was enough for me to oblige you to speak plainly what your Notion was I must confess I did suspect it of D lism which indeed you overthrow in that Book to which you refer me for my Satisfaction but would establish one much weaker and with less shew of Reason That which made me suspect your Principle to be that way was Your asserting the absolute Necessity for every Man who lives here as he would be a Member of Christ's Body to communicate with the National Church because of its being a sound part of the Catholick Church To which end you held 1. That 't is as necessary for every Man to communicate with some particular visible sound Church as to be a Christian 2. That the only visible way God has of forming a Church is by granting a Church-Covenant which is the Divine Charter whereon the Church is founded and investing some Persons with Power and Authority to receive others according to the Terms and Conditions of the Covenant and by such Covenant-Rites and Forms of Admission as he is pleased to institute which under the Gospel is Baptism is under the Law it was Circumcision 3. That no Man can be a Member of the Church or in Covenant with God who is not visibly admitted into God's Covenant by Bapptism 4. That which makes any thing in a strict Sence an Act of Church-Communion is that it is performed in the Fellowship of the Apostles or in Communion with the Bishops and Ministers of the Church supposes that we ought to communicate with a sound Church whether it has Authority over us or no which wants no more to expose it than to retort some of your own Words For your way of arguing is as if a Man should say there is a divine Law to obey Civil Magistrates Therefore into whatever Government you come whether as Ambassador from a Foreign Prince or otherwise you are bound to live according to the Laws of that Government in every respect as much as a Native And for Foreigners to enjoy several Immunities from Taxes and the like is contrary to the Fundamental Laws of Government But you are positive that Obedience to the Church of England is a Duty incumbent on those which are or ought to live in Obedience to this particular Church That is they who ought to live in Obedience ought to live in Obedience which is a greater Blunder surely than my speaking only of Power and Censures when I was talking of Communion For surely the submitting to the Churches Terms of Communion is submitting to its Power Well however this Submission you say may be called a Part of the Divine Covenant Which gives me occasion to mind you of what our Homilies say about Obedience to Human Laws God hath appointed his Laws whereby his Pleasure is to be honoured His pleasure is also that all Mens Laws not being contrary unto his Laws shall be obeyed and kept as good and necessary for every Common-Weal but not as Things wherein principally his Honour resteth And all Civil and Man's Laws either be or should be made to bring Men the better to keep God's Laws that consequently or following God should be the better honoured by them Howbeit the Scribes and Pharisees were not content that their Laws should be no higher esteemed than other positive and Civil Laws nor would not have them called by the Name of Temporal Laws but Holy Traditions and would have them esteemed not only for a right and true worshipping of God as God's Laws be indeed but also for the most high honouring of God to which the Commandments of God should give place St. Paul speaking of those who scrupled eating some Meats upon their apprehension that they were unclean which he tells them was a causless Scruple in the Nature of the Thing tho not as to their Consciences assures them that He that doubteth is damned if he eat because he eateth not of Faith for whatsoever is not of Faith is Sin If you will say this was spoke where there was no humane Law to determine its Indifference I desire you to consider whether such an Answer savours not of that Pharisaism which our Church condemns But certain it is if active Obedience in the Matter which one scruples which is Submission to the Power of the Church be or may be called Part of the Divine Covenant which unites us to God and to each other there can be no Suspension of Communion because of doubt but he is out of God's Covenant and must be damn'd continuing so who does not actually conform to those very Things which he conscienciously scruples nay and the Church may excommunicate him while he is under this Doubt For you know who teaches us that it is impossible that a Church which is not Schismatical in its Terms that is as seems there meant which imposes nothing in it self contrary to God's Law can excommunicate schismatically Indeed the Excommunication according to that Notion does but declare the State he was in before for by not actually obeying that part of the Divine Covenant the Man was depriv'd of all other possible Means of Salvation agreeably to which the Defender of Dr. Stillingfleet says When our Saviour so expresly asserts Whatsoever thou shalt bind on Earth shall be bound in Heaven and whatsoever thou shalt loose on Earth shall be loosed in Heaven If by binding and loosing we will understand putting out or receiving into the Church which that Author plainly doth but immediatly before it makes the Communion of the Church absolutely necessary to Salvation This shews that my Consequence was rightly inferr'd when I argued That if Submission to the Power and Censures of the Church be part of the Divine Covenant then as he who is not admitted into this Church is no Member of the Catholick and has no Right to any of the Benefits of being a Member of Christ's Body so it is with every one who is excluded by Church-Censures tho excommunicated for a slight Contempt or Neglect nay for a wrongful Cause Your Answer to this is of one who lives in England and renounces Communion
a Christian who is not in Covenant with God Wherefore according to you no Man can be a Christian before he has been received into a particular Church Nay further either every Christian as such has not a Right to communicate with all sound Parts of the Catholick Church or else he who is excommunicated tho for a wrongful Cause ceases to be a Christian But alas Sir it were endless to insist upon all the Advantages which I might take from your Assertions assure your self I have not wittingly shun'd the Encounter of any Thing that might look like an Argument for you many Things have had a particular Consideration meerly as they were yours And since for a more large Account of your exterminating Hypothesis you directed me to certain oracular Writings formerly publish'd I was willing to be at a little pains to pick out the choicest Flowers from every Place and having sorted them together to present you with a Nosegay out of your own Garden you know even the same Flowers yield some variety of Scent according to their different sortings Finding which before I was ignorant of that your Sermons were but the Gleanings of those Notions which you have been cultivating for some Years I have not the Vanity to believe that I should by the mispending a few Hours oblige you to condemn them and the Books out of which they were extracted for waste Paper Wherefore all that I can now expect besides the undeceiving some and provoking others to lay your Errors more convincingly before you is to have fairly rid my hands of this Controversy in which I shall not willingly engage further However if press'd to it I shall not decline the Honour as far as my mean Abilities and many Avocations will permit to vindicate the Catholick Doctrine of our sound and Orthodox Church from such Misrepresentations on this Point as tend to the giving Men ill Impressions concerning it And what I have already done perhaps may not appear more to answer the Obligation of Christian Charity to Dissenters than of Gratitude that indulgent Mother which requires nothing of me but what I can chearfully and readily obey Let Men teach no other Doctrine but what that warrants and very few at least will be likely to stray for better Edification Sure I am 't is not the Thundering of Damnation against Men that convinces them tho it may fright them out of their Wits They may listen to mild Instruction from one that not only preaches up humble Obedience to its Authority but practises it and had rather read an Homily to his Parish than have the Glory of leading a Sect after his profound Notions and of giving Authority to the severest Censures upon Men who are suffâ—ciently unhappy that they cannot conform The truly Pious and such both you and I ought to believe there are amongst them will as far as they are able submit to the Authority that is over them and in the mean while will use all diligence to inform their Understandings of the Lawfulness of what is required of them For them who are not so 't is enough that humane Law has made Conformity their Secular Interest and if that won't drive them within the Church-Walls nothing will And now Sir lest you or I should be carried too far in the heat of Dispute I shall instead of that Ghostly Counsel which you gave me in great Charity set down that of our good Church If any Thing be necessary to be taught reasoned or disputed let us do it with all meekness softness and lenity If any Thing shall chance to be spoken uncomely let one bear another's Frailty He that is faulty let him rather amend than defend that he hath spoken amiss lest he fall by Contention from a foolish Error into an obstinate Heresy As you seem careful to clear Novatianus from the Guilt of Heresy in believing that they who had once through Infirmity communicated with Idolaters could upon to Terms whatever obtain God's Pardon I cannot tell how far I may have offended beyond the hopes of yours tho I am Reverend Sir Yours to serve you ANONYMUS ERRATA PAge 34. line 32. dele sound P. 39. l. 6. read rigorously Ibid. l. 13. r. the Jews and Gentiles uniting Ibid. l. 17. r. Jews and Gentiles P. 71. l. 15. r. Divine-Right l. 16. dele Divine P. 73. l. 1. r. Faith Dr. Sherlock 's Letter to Anonym pag. 54. Sherlock 's Discourse of the knowledg of Christ 2d ed. p. 32. 43. See his Letter p. 55. Ibid. p. 57. Sherlock's Answer to Danson p. 6. His Letter to Anonym p. 33. Ibid. p. 57. Ibid. p. 5. Ibid. p. 53. His Letter p. 57. Pag. 56. Pag. 21 56. Pag. 53. Pag. 54. Pag. 48 50. Pag. 56. His Letter p. 50. Pag. 45. Anonymus's 3d Letter p. 26. Pag. 53. Pag. 54. Pag. 55. Luke 10. His Letter pag. 21. Pag. 49. Pag. 50. Vid. Preface to the three Letters Pag. 54. Preface to the three Letters Hooker's Eccles Pol. p. 332. Answer to Anon. p. 49. Resolut of Cases p. 10. Hooker f. 317. Ibid. f. 320. Questiones in Scholâ Theol. per G. Abbot edit 1598 p. 106. Res of Cases p. 9. Gods Coven is with the whole Body of Christians as united in one Communion Ibid. p. 30. Vindicat. of Def. p. 70. Resolut of Cases p. 37 38. His Letter to Anonym p. 35. Vid. his Defence and Continuat p. 534. Mr. Chillingworth's Pref. Vindic. of the Def. of Dr. Stilling p. 46. Vindic p. 38. Letter to Anonym p. 2. Vid. Dr Still The Faith of Protestants reduced to Principles p. 487. Vid. Mr. D's Reply to Mr. Baxter Resol of Cases of Consc p. 38 Vid. è contra B. Morton's Apol. Cathol p. 32 p. 40. Resol p. 31. Ibid. p. 5. N. B. VVhen I had charg'd the Consequence of your Opinion to be such as Church Governours please you opposed it not Vid. 3d Letter p. 28. Resol of Cases p. 5. Ibid. p. 33. Letter to Anon p. 8. Ibid. p. 41. Ibid. p 6. Ibid. p. 7. Homilies 2d Serm. of good VVorks f. 35. Or part of the Divine Covenant Rom. 14. 23. Vindic. of the Def. of Dr. S. p. 416. Ibid. p. 116. Letter to Anonymus p. 24. Page 7 Resol of Cases of Consc p. 48. Letter to Anonymus p. 7. Vid. Vindic. of the Def. p. 4.4 Letter to Anon p. 7. Homily f. 209 Pag. 8. Letter p. 8. Letter p. 8. Letter p. 9. Letter to Anon p. 9. Letter p. 4 5. Vindicat. of Dr. Stilling p. 4 5. Letter p. 10. Resol of Cases p. 7 22. Ibid. p. 42. Letter p. 10. Vid. Mr D's Reply to Mr. Baxter p 43 81 22. Vid. Def. of Dr Stil p. 369 Letter p. 11. Pag. 11. Ibid. Pag. 12. Answer to Anon p. 11. Ibid. p. 12. Letter to Anonym p. 4. Discourse concerning Church Communion p. 14 15. Ibid. p. 26. Viz. but one Church-Covenant Three Letters p. 13. Resol of Câ—ses p. â—5