Rome was from the beginning reckoned a particular Church I think is as plain as that Rome is in Italy I have proved it so fully above that I almost loath such a ridiculous subject of discourse pag. 17. And your Authorities from Pacian and Cyril of Jerusalem are not one jot to your purpose if you intend them to confirm that the Church of Rome is the Catholick Church all that they say or prove being that Catholick is the Sirname of true Christians and that every one should enquire for and unite with the Catholick Church into whatsoever place he comes Now what is this to the Church of Rome here is no mention of her here not a syllable to determine that she is the Catholick Church to unite with which these two Fathers are carefull to advise These things you tell us gave you some small encouragement to betake your self to that Communion that was both Christian and Catholick c. for which very reason you needed not have left the Communion of the Church of England which is both Christian and Catholick You ought to dislike Papist upon the same ground you dislike Protestant and if Christian was too large for you you needed not to leave the Church of England to be both Catholick and Christian the Church of England denominates her self from no particular Persons good or bad but is a True Church having lawfull Pastors and a Catholick Faith. You next say you cannot imagine why Protestants should so decline the Title of Catholick you mean or suffer it with so much silence to be laid aside unless it be pag. 18. because it imports a Faith spread throughout the World which they very well know would be utterly impossible to prove their Protestant Faith ever was c. Whether this passage is more ridiculous or false I must own that upon the sudden I cannot tell if you mean here as you ought the Church of England as you must to be consistent with your self having a good while ago cast off all the other Reformed Communions nothing can be more false and ridiculous since twice a Day we use it constantly in our Service and surely you will not be so extravagantly unreasonable to say we do not Mean or Pray for our selves when we Pray for the Good Estate of the Catholick Church So that our decling the Title and suffering it with so much silence to he laid aside must be put to the account of the grosser sort of Untruths And we need not wonder that you would offer a false reason for a false thing our Faith and the Faith of all the Reformed Churches having been already proved to be Catholick and therefore your utterly impossible to prove it to be a Faith spread throughout the World must be put up on the same account Nor is there ever a Member of the Church of England of any Learning that I ever met with or heard of that either declined the Title of a Reformed Catholick or was not ready onely to profess but also to prove that by being a Son of the Church of England he was a Member of a Catholick Church As to what you add about the other Adjunct in our ours I say of the Church of England as well as yours at Rome Creed Apostolical that you saw less reason for their claim to that and to give them their due they were more modest than much to insist upon it c. This Sentence is Brass every bit of it for if you mean the Church of England here I am astonished to think you should have so little Conscience or so little Modesty to publish such a gross untruth in the face of a Church that is so far from not insisting on the Title of Apostolical that it denounces every person excommunicate that shall dare to say the Church g Whosoever shall hereafter affirm that the Church of England by Law established under the Kings Majesty is not a TRUE and an APOSTOLICAL CHURCH teaching and maintaining the DOCTRINE of the APOSTLES let him be Excommunicated â—pso facto and not restored but onely by the Arch-Bishop after his Repentance and publick Revocation of this his WICKED ERROUR Can. 3. of the Synod in 1603. of England is not an Apostolical Church and calls such an affirmation an impious Errour But if you are resolved to carry things at this rate by brazening us down 't is to no purpose to contend with you I must needs tell you that you might as well have published to the World that the Church of England hath no Creed in her publick Service nor believes a Trinity nor hath any Bishops to preside ovâ—â— her as this of her neither having nor pretending to Apostolical Faith and Succession If you include also the rest of the Reformed Churches you might easily know that there is no thing they so much insist upon as the proving their Faith and Practices to be purely Apostolical and therefore their Churches to be such so that neither are they so modest as not to insist on their being Apostolical as to the want of Succession among them that you object against 'em and they do not deny you your self have furnished them with an answer to your Party from St. Ambrose's words Non habent Petri haereditatem qui Petri Fidem non habent de Poenit. l. 1. c. 6. that they enjoy not the inheritance or Succession of Peter who have not the Faith of Peter But here you have a mind to make the Church of England to be of your opinion that is that the foreign Reformed Churches have no true Ministers because those that come out of France with the Title of Ministers are not allowed to exercise their Ministry before they receive the Orders of the Church of England pag. 19. c. It is true they are not allowed to have a Cure of Souls here without the taking of Episcopal Orders because it is expressly provided by Act of Parliament among us that no one shall have such a Cure of Souls without Episcopal Orders which Act you know was fully designed against our home Dissenters who had opportunities of Episcopal Orders at home not against them who could not have them at home with whom also we had nothing to do But since no exception was made in the Act for them the Church cannot dispense with an Act of Parliament in their favour However that she allows theirs to be true tho' imperfect Churches is hence plain because her Members in their Travels communicate with those Churches which thing she would never permit had they no Ministry it was the Practice of our Exiles in France during the long Rebellion and Dr. R. Watson hath lately put forth the most Learned and most Religious Bishop Cozin who was one of those noble exiled Confessors his Defence of their communicating there with Geneva rather than Rome So that your Argument fails you also here CHAP. XV. More of his foul Aspersions on the Church of England exposed and
might have quoted our Collect for all Conditions of Men O God the Creatour and Preserver of all Mankind p. 9. c. instead of the passage out of Theodoret onely you had a mind to shew your great reading otherwise ours would have served you to all the purposes this can they both saying the same thing that is not one syllable to your intentions p. 10. St. Ambrose's and St. Hierome's are just the same speaking that which none of our Church can deny every member of it doth believe that there is one Catholick and Apostolick Church and at the same time is as ready to profess that he doth no more believe than any of the Primitive Christians ever did that the Church of Rome is that Church or that that one Catholick and Apostolick Church is governed by one Supreme Pastour the Bishop of Rome which was the thing you were to prove but how little you have performed it I dare appeal to any one that would but as he reads consider and compare your quotations and what I have said upon them More Testimonies it seems you could have given us p. 10. but you say it were too tedious either to write or reade c. There is another reason why they would be tedious and that is because if they are no better than these we have had already they would have been nothing to the purpose and to say those Testimonies you have presented us are not the best would be to disparage your prudence and parts which we need not doe One more however you cannot refrain giving us for good omens sake that of Constantine the Great whose Zeal for the Vnity of the Catholick Church and his most earnest endeavours for the peace thereof all know and admire and therefore 't was needless to recite since it hath not one syllable to your business which was not to prove what both sides affirm that there is a Catholick Church but that the Church of Rome is that Catholick Church governed by one Supreme Pastour Quod restat probandum aternùm restabit One thing I must desire of you by reason of these passages that if ever you set up again for a Writer you would either tell us what Editions the Books are of which you quote or name the Books you pick'd 'em out of you cite the 62d Chapter Valesius's Edition says it 's the 64th you quote the 63d and he says it 's the 65th Chapter of Eusebius's 3d Book of the Life of Constantine CHAP. VIII The Ridiculousness of his Attempt against Protestant Communions exposed and an Vnity of Faith among them proved HERE pag. 10. as tho' you had done wonders by your Authorities you not without a secret vain-glory say What would I have once given to have found such an Vnity amongst Protestants to have England Scotland Denmark Zwethland Geneva Zurick c. thus Unius Labii nay to have found but one County in my own dear Countrey or perhaps one single Family so united a Brotherhood c. I wish Sir that it might have been my good fortune to have met you sometime with money in your Pocket in this generous mood I do assure you that I would have been reasonable and for one Guinea would have proved it to you or have forfeited 40 that all these Churches you have reckoned up in the North and Western parts of Europe are as much Vnius Labii as all the Proofs you have tack'd together do either prove or require for to repeat the substance of them there is none of them all doth either prove or offer at it that all the Particular Churches of Christ should have the same Customs Rites Ceremonies and Discipline without any difference one from another That which they prove and indeed there is but one that doth it clearly that from Irenaeus is that the Vnity of the Catholick Church dispersed throughout the world or which is the same thing of all the Particular Churches every where which do make up the Catholick Church was in and from the one Faith which she had from the Apostles and this Faith was that which we call the Apostle's Creed a Summary of which St. Irenaeus having set down in the short Chapter immediately before this out of which you have your quotation begins this Chapter as you have quoted that the Catholick Church having received this Preaching and this Faith to wit included in the Apostle's Creed doth preserve it and teach it inviolably c. and at the end of this same Chapter c Et neque qui valde praevalet in Sermone ex iis qui praesunt Ecclesiis alia quam haec sunt dicet Nemo enim super Magistrum est neque infirmus in dicendo deminorabit Traditionem Cùm enim una eadem fides sit neque is qui multum de ea potest dicere amplius Lampliat neque is qui minus deminorat S. Iraen c. Haer. l. 1. c. 3. Edit Feuard he tells us that the Church was so much Vnius Labii as your phrase is in this Faith that neither He that was more eloquent among the Pastours of the Church will say or teach any things different from these Articles of Faith for no Man is above his Master nor he that is less expert will diminish any thing from this Faith delivered or Tradition For since the Faith is one and the same neither he that can say most about it doth add any thing to it nor he that can say least doth take any thing from it This Faith then to use St. Irenaeus's simile like the Sun Ibidem enlightens all parts of the world shines to them all and doth influence all with her one Faith as with a common heat and makes all that embrace it throughout the world to become the constituent parts of the Catholick Church By this time I do not question but that you think your Guinea might have been in danger since no man that hath common sense can deny that the Churches of England Denmark Swedland and the rest are Vnius Labii in this Faith which is equally embraced and professed by them and therefore hath the same influence over them that it had over the several Churches in St. Irenaeus his time to make them true Members of the Catholick Church So that as all your money would have been lost on this account so your Pity over your own dear Countrey is not onely lost but childish and ridiculous too and would far handsomer have become a Woman that never saw farther than her Psalter than you that pretend to such a large knowledge in Fathers and Divinity But tho' your Pity were lost pag. 10 11. you are resolved your Countrey shall not want your hearty prayers that true Charity may possess their hearts and that there may be a most holy love planted and reigning in their hearts for ever c. I used to think it was the opinion of the Church of Rome and her Party that we
insist upon the proof of it since we both make it necessary to the being a Member of the Catholick Church S. Irenaeus cont Haer. l. 1. c. 3. St. Irenaeus in the Chapter you and I quoted doth sufficiently prove that it was the Faith received from the Apostles that made the Church one that it was that which enlightened and therefore saved every particular Church as well as particular Person No Man speaks more of the beauty and necessity of Vnity and yet that He meant it onely as to an Vnity of Faith is very apparent from that famous Epistle to Victor Bishop of Rome who had most imprudently and irregularly excommunicated the Asiatick Churches for not keeping Easter at the same time He and most other Christians did In this Epistle he tells Victor that before his time All Churches tho' several of 'em differing in this thing of the time of observing Easter preserved Catholick Peace and did communicate one with another notwithstanding such a difference Neque enim de Die viz. celebr Pasch solum controversia est sed etiam de formâ ipâ—a Jejunii Quidam enim existimant unico die sibi esse jejunandum alii duobus alii pluribus nihilominus tamen omnes isti pacem inter se retinuerunt nos invicem retinemus Ita Jejuniorum Diversitas Consensionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fidei commendat apud Euseb Hist Eccl l. 5. c. 24. Ed. Vales. He gives him the Instance in this same Ep. of St. Polycarp and Anicetus who differing and resolved so to continue in this point did most lovingly communicate together at Rome it self Anicetus as a particular mark of Honour and Brotherly Love permitting St. Polycarp to Consecrate the Eucharist in his Church and stead and did as lovingly part He further informs him that it was not about the time of observing Easter onely that there were Differences between particular Churches he mentions the much greater variety in the great duty of Fasting that some fasted but one Day some two others more yet did however preserve Peace and Vnity with all that differed from them and so he says they still did continue to do in his time and concludes this Narrative thus That the Diversity of their Fasts did commend the Unity of their Faith than which I could never desire a more evident proof for what I have affirmed that different Customs were found and allowed of in the different particular Churches without breach of Catholick Vnity and Communion Tertullian is as express in both points of the Vnity of Faith and diversity of Discipline and Customs that tho' the first is necessary to all Churches yet that the other is lawfull and practised in different Communions e Regula quidem Fidei una omnino est sola immobilis irreformabilis credendi scilicet in unicum Deum Hac Lege Pidei manante cetera jam disciplinae conversationis admittunt novitatem correctionis Tertul. de Virgin velandis c. 1. Edit Franck. The Rule of Faith says he is altogether one immoveable and uncapable of any Reformation or Alteration after which he sets down an Abridgment as Irenaeus had done above of the Apostles Creed and then proceeds hac Lege c. This Law or Rule of Faith continuing firm the other matters of Discipline and Manners do admit of Correction or Amendment These two eminent Writers are so clear and convincing in this matter that I 'll wave the producing any more Authorities to this purpose besides that of the very eminent and famous Firmilian Bishop of the Cappadocian Caesarea f Eos autem qui Romae sunt non ea in omnibus observare quae sunt ab origine tradita frustra Apostolorum auctoritatem praetendere scire quis etiam inde potest quod circa celebrandos dies Paschae circa multa alia divinae rei Sacramenta videat esse apud illos aliquas diversitates nec observari illic omnia aequaliter quae Hierosolymis observantur Secundum quod in caeteris quoque plurimis Provinciis multa pro locorum nominum l. hominum diversitate variantur nec tamen propter hoc ab Ecclesiae Catholicae pace atque unitate aliquando discessum est Firmiliani Epistola Cypriano inter Epist Cypriani 75. p. 220. Edit Oxon. who in an Epistle to St. Cyprian acquaints the World that they of the Romish Church did not observe in all things what had been delivered from the beginning I pray then what 's become of your Palladium Tradition and that they did to no purpose pretend the Authority of the Apostles he instances about the Observation of Easter and lays further to their charge some differences about many other divine affairs and administrations and says that they do not observe the same Customs that are at Jerusalem This he mentions not to blame them for them but to reprove their Pride and their disturbing the Peace and Vnity of the Catholick Church by breaking Communion with other Churches upon such accounts for in the next words to these I cite himself mentions that in very many other Provinces Cum una sit Fides cur funt Ecclesiarum diversae consuetudines c. many things were varied according to the diversity of places and names men however that the Peace and Vnity of the Catholick Church was not hereby broken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Interrogatio Augustini ad Gregor M. CHAP. X. An inquiry into RomanVnity under their Dictator HAving now discharged my self of my digression and satisfactorily I hope proved that which I undertook in it I do now pass to your Muster of all those places and persons under the Pope the Unity of which your assurance is doth hence proceed p. 11. because they submit themselves to the Judgment and Regulation of one Dictator who conserves the ancient Decrees of General Councils deposited with him by the whole Church from whom if any dissent or walk irregularly he is severed and cut off from the rest of the Members c. That the submission of all those Churches you mention to the Dictator at Rome is the cause of that Vnity you say is among them no Body does deny any more than that all the Philosophers among the Heathens would have been as much at Vnity had they made Aristippus or Pyrrho their Vniversal Dictator and resolved never to think speak or write besides what he was pleased to command or teach them The Question betwixt us is whether Christ did leave his Church in a Monarchical State under the sole ordering of St. Peter at first to be continued after his decease under the successive Bishops of Rome and this is the thing to be proved as for what you talk about the Roman Dictators keeping and managing the Canons of General Councils I question not before we part upon this head to prove your Reasons for it either false or ridiculous But before we go any further is the Church of Rome really at that Vnity
if there were Errours fit to be thrown out of our Church you your self I am sure your Learned Men will grant that no Ordination can prejudice or hinder such a Rejection of Errours That there were such Errours crept in which ought to be cast out and were at our Reformation is what our Church-Men a Hundred times over have invincibly proved As to the Rule you bring from St. Ambrose that they enjoy not the Inheritance of Peter pag. 20. who receive not the Faith of Peter we are very ready to join issue with you or any of your Church upon it and I question not before you and I part on this subject to ruine the Papal and Roman Succession by your own Rule to wit by proving that they have receded from the Faith of Peter and the whole Primitive Church We readily own that a true and Apostolical Mission pag. 20. Commission and Ordination are considerable particulars and are as ready any time to assert that our Church hath them and to prove it against you at any time if you have a mind to undertake this point against her CHAP. XVI The Doctrine of the Church of England concerning the Eucharist put down Mr. Scl. 's Reasons from Scripture for Transubstantiation answered HAving traced you hitherto and found all your Attempts vain and your Reasons to no purpose which you took so much pains to scrape together to have proved that our Saviour Christ left his Catholick Church in a Monarchical State under a Particular Vicegerent and that that Vicegerent was the Bishop of Rome and his Church the Catholick Church And having shewn all your Attacks against and Remarks upon the Church of England to be very vain extremely abusive and extravagantly ridiculous I have now onely your last your great Reason to examine wherein you make an effort to prove that her Faith concerning the Eucharist is contrary to that of the Catholick Church If you could have proved this I must confess your forsaking our Communion would have been much more reasonable and therefore I question not but that as you have mustered up abundance of Authorities so you have done all you can to make them speak and declare against us but to how little purpose you have made all this noise and ado about this point also is what I shall quickly see Before I enter on your particular proofs I have a fresh complaint to make that you have not used herein that Ingenuity that would have become a Scholar one might very rationally have expected that as your Intentions were to prove against the Church of England that her Faith was as to the Eucharist false and corrupt so you would have set down what that her Faith is This would have looked like fair and ingenuous dealing first to have put down her Faith about the Eucharist and then to have shewn how contrary it was to Scripture and to the unanimous Consent of Antiquity If you reply to this my Complaint that her Faith is so well known that you needed not put it down together but that you have occasionally done it up and down these Authorities I must tell you that by the account you give of it occasionally one would be persuaded that it is far from being so well known I am sure that slender account or rather hints that you so often intersperse about it are utterly false and very foolish so that if any one should take an account of our Churches Faith from you and whom can they better take it from than one that was so lately a Minister among us they must believe that we hold the Eucharist to be mere figures mere representations and bare signs for that is the most you allow us to make of it that I can meet with in your Book all which how far it is from Truth I shall quickly shew you Well then since you had not the Ingenuity to put down an Account of the Church of England's Faith about the Eucharist I must that so I may the better examine the Proofs you bring and any one may compare the Authorities you quote and our Faith together and thereby more impartially judge and more readily discover whether Antiquity fairly laid down speak for or against us Concerning this Sacrament the Church of England in her 28th Article of Religion delivers her Opinion thus The Supper of the Lord is not onely a sign of the love that Christians ought to have among themselves one to another but rather it is a Sacrament of our Redemption by Christ's death Insomuch that to such as rightly worthily and with Faith receive the same the Bread which we break is a partaking of the Body of Christ and likewise the Cup of Blessing is a partaking of the Bloud of Christ After which having declared her self against Transubstantiation as repugnant to plain Scripture and to the nature of a Sacrament and against any Corporal Presence of Christ's Natural Flesh and Bloud in the Declaration about kneeling at the end of our Communion-Service in our Liturgy she goes on in this Article to declare that The Body of Christ is given taken and eaten in the Supper onely after an heavenly and spiritual manner and that the Mean whereby the Body of Christ is received and eaten in the Supper is Faith which last expressions exclude the wicked from partaking of Christ's Body and allow them barely the Sign or outward part of the Eucharist In the Publick Catechism in the Liturgy having taught her Catechumens that there are two things in each of the Sacraments the outward Sign and the inward spiritual Grace she teaches them to answer that the outward part of the Sacrament of the Lord's Supper is Bread and Wine and that the inward part or thing signified is the Body and Bloud of Christ which are verily and indeed taken and received by the Faithfull in the Lord's Supper These passages are sufficient to shew that our Church holds a real but not carnal a Spiritual and Heavenly but not Corporal Participation of Christ's Body and Bloud which tho' locally and naturally in Heaven is yet after a Mystical and Supernatural way communicated to the Faithfull not by the mouth of the Body but by that of Faith. Thus much for her Sentiment concerning this Sacrament pag. 20. now I must try your Reasons against it You tell us that you had been a long time greatly concerned for the Interpretation of but five small words of our Saviour c. The result of your concern I suppose was that those five words I doubt we shall find more than five or double five concerned in this business are to be taken in a literal sense and that which you offer for proof of it is this First Because this Sacrament was his last Will and Testament which ought not to be worded obscurely or doubtfully to prevent quarrels and divisions Secondly Because this Will is repeated by so many of his Apostles without the least variation or caution against the
guilty of such pitifull stuff look at it again Mr. Sclater fetch down your Dictionary and try again at it and see whether you that translate but at this rate be fit to set up for a Book-writer and a Manager of Controversies and a Balancer of the Merits of the two Churches I am ashamed that any Man our Church should either have so little brains or so little honesty but to let your Translation alone Rupertus does confirm my reason for the determining This to mean This Bread when he says This saith our Saviour that is This Bread is my Body or my Flesh CHAP. XVII His false Slander of our Church and his foolish Observation about Judas shewn I Must next consider what you have of Argument in your Preface where you would have us believe that the sixth Chapter of St. John's Gospel is to be taken in a literal sense but since you were not at leisure to offer any Proof for it I need spend no time to answer one thing I must examine there and that is the danger you said you must live and die in under the denial or but doubting of so great a Truth Pref. in Communion with those that said How can this Man give us his Flesh to eat And doth our Church say so that our Saviour cannot give us his Flesh to eat How is it then that in the Prayer We do not presume c. she orders her Communicants to pray to our Gratious Lord to grant to them so to eat the Flesh of his dear Son Jesus Christ and to drink his Bloud that their sinfull Bodies may be made clean by his Body and their Souls washed through his most pretious Bloud c. That in the Prayer of Consecration the same Petition is put up to omit any more places This Sir is very provoking and highly unjust that a Man who hath perchance a hundred times used these very Prayers who did last Palm-Sunday use them reade them when he administred the Eucharist to the Parishioners of Putney should in the face of the Sun in our own Nation in our own Language publish so gross and Vntruth and affix so false a Scandal upon our Church as to say she affirms our Saviour cannot give us his Flesh to eat If these and such be the Fruits of your Conversion sit anima mea cum Philosophis rather than with such Christians Do not think to bring off your self with saying that our Church denies that any one can eat the Flesh of Christ in that sense which those people meant it that spoke these words that will not doe your business since that Church whereof you now are for all its belief of Transubstantiation abhors the Capernaitical sense of these words as much as we and are ready to say with us that our Saviour cannot and does not give us his Flesh to eat in that carnal sensual abominable manner that these Capernaites talked of Your next Observation in your Preface that Judas was one of the Disciples that went back and walked no more with our Saviour is I must confess a rarity which hath escaped I believe all our Commentatours but will your pretty and spitefull Observation hold Matth. 26.23 25. how is it then that we meet with Judas in our Saviour's dish the very night before he was Crucified I know no other fetch that you can have to save your ingenious Observation besides that of a Gentleman who in a dispute holding that Abraham was justified by Faith and being pressed by the Opponent with that of St. James that Abraham was justified by Works saved his bacon by saying that there were perhaps two Abrahams and so you may gravely say that there were two Judas Iscariots CHAP. XVIII His Authorities from Galatinus and the Spurious Liturgies for Transubstantiation rejected and the reason of it His railing and Absurdities about these and other Spurious Pieces examined and exposed NOW we are come to your main Battel where like as the Turks are said to have had a sort of Souldiers called as I remember Asaphi whom they set in the front of their Battel to dull and evigorate their enemies by their cutting down of these dull Souls so you have placed Galatinus and his Rabbins in your front to hinder your Adversaries falling with too much stomach upon your main Body You saw it necessary however in your Preface to bespeak your Reader in favour of Galatinus Preface that he was always accounted a very learned Man. You had done well to have quoted some people on your side here because your bare word will not pass with me nor with any one else that will take the pains to reade our two papers I am sure he shewed neither Learning nor Honesty in those passages you quote from him See Dr. Cave's Chartophylax in Galatino p. 336. since he stole them from Porchetus Salvaticus without owning in the least whence he had them and for the Passages and Rabbins themselves it is the Opinion of Learned Men that there were neither such Rabbins nor such Works of theirs as to these things but that they are the Pious Frauds of Porchetus and others So that I need not trouble my self but set aside this forged stuff your calling them Prophetick pag. 21. and abusing the place of St. John of the Spirits blowing where it listeth c. would in any other sort of People have been called Enthusiasm and downright Fanaticism And truly you put in as fair for a touch of the latter as your veriest Enemy could desire when instead of Argument you vent your Anger and instead of reasoning fall into downright railing against the Impious Ambition and unlimitted appetite of rule of the Private Spirit which would fain soar above the Heavens and make it self Lord even of the Writings of God also Her private Glosses imperious Sentiments and contradictory Interpretations like the Victorious Rabble of the Fishermen of Naples riding in Triumph and trampling under their feet Ecclesiastical Traditions Decrees and Constitutions Ancient Fathers Ancient Liturgies the whole Church of Christ c. But pray Sir if your Catholick fit be over who is it that hath or own this Private Spirit you have been venting so much Spleen against If you designed it for a Character of the Church of England which I believe you did I am obliged to tell you that it is a most impudent and a most false Slander Do but look into that Canon of our Church which you your self quoted See the Canon it self and the Remarks above p. 2. and those little Remarks I made upon it do but peruse again what I said above as to our Church tying up and obliging all her Members by her Articles without leaving any of those things to a Private Spirit and then look at what your bitter Pen hath here vented if it do not make you eat up these Cholerick Nonsensical Words and recant this Scandal upon an Apostolical Catholick Church I must then tell you