a corner no more that is be always Visible even when the Lord gave them the bread of affliction that is even in times of Persecution as the lawful Catholick Bishops were never more Visible than when the intruding Arrians that were far enough from being Lawful Bishops persecuted them away from their Bishopricks and drove their Persons indeed into Corners yet they held intelligence and kept exact correspondence with one another still and with all their Flock's that persever'd in the Faith and disowned the uncanonical Arrian Bishops This they did by their Literae Formatae by this method the Church preserv'd in her Communion her own Members amidst their Dispersions and before any General Councils except at Jerusalem held by the Apostles themselves though the greatest Heresies arose early by this means they proclaim'd their Faith loudest of all then when they were silenc'd and excluded by the Arrians from their own Pulpits as the Sufferings which happen'd to St. Paul fell out rather to the furtherance of the Gospel So that his bonds in Christ were manifest in all the palace and in all other places and many of the Brethren in the Lord waxing confident by his bonds were much more bold to speak the word without fear Phil. 1. 12 13 14. And if the Church has a power of Condemning in judgment every tongue that rises up against her I think this amounts to a promise a glorious promise and there are many such that all or near all the Bishops in the Christian world shall never apparently fall from an Outward Profession at least of the Catholick Faith in Fundamentals and profess the quite contrary Heresies instead of them And he that will not allow thus much at least to the Church must run into wild aery suppositions of sheep without any shepherds People without any Priests a Church without any Orders and as invisible as the Leviathan makes it in his parallel between the Church of Rome and the Kingdom of Fayries Thus sar methinks this Author should go along with me for all his asking What 's this to a General Council for the promise was made to the whole Body of the Church since even he acknowledges that the Gates of Hell would prevail against Her if the Devil could so wound the whole Body of the Church as to destroy the Vitals the Fundamentals And if this be not a mortal wound to the Body to lose all its Pastors and Teachers by their falling into formal and mortal Heresie then nothing at all can wound it deadly but a total Dissolution of all and every one of its members and at this rate this Author may fancy as a certain great Enthusiast did before him that Himself alone might be the Catholick Church and that it might wholly subsist in his Single Person But he would fain avoid this inconvenience though a General Council should fall into such Fundamental Errour and persist in it because Secondly says he 'T is not the thousandth part of the Clergy nor the thousand thousandth part of the Church which in the Scripture is always put for the whole Body of the Faithful though of late it be translated into quite another notion and taken for the Clergy only I answer if the Church be always put for the whole Body yet the Clergy sure are the voice or the mouth of that Body and God has promised Isa 59 20. And the Redeemer shall come to Zion to put it out of doubt that all this Chapter is Gospel and unto them that turn from transgression in Jacob saith the Lord As for me this is my Covenant with them saith the Lord my Spirit which is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ever Farther I add out of the Author 's own confession in his Chap. concerning Bishops and Priests The Church was always governed by Bishops that is by one whatsoever you please to call him set over the rest of the Clergy with Authority to ordain to exhort to rebuke to judge and censure as he found cause no other form of Government is mentioned by any Author for fifteen hundred years from the Apostles downwards I make account then that a General Council of Bishops is as Tertullian styles it Representatio totius nominis Christiani a Representative of all that are called Christians Inferiour Clergy as well as Laity And what then if they are not the thousandth part of the Clergy nor the thousand thousandth part of the Laity nay to strengthen his Argument what if there is not actually met in Council the twentieth part of the Bishops that are in the Christian World Suppose that all are invited with assurance of safe conduct to a place of security and time enough allow'd for their convening all which can never be effected without the consent of Kings and Princes and without that it never must be attempted nevertheless because very many cannot possibly take such a voyage and must needs be absent it was never pretended to have the force of a General Council till it was manifestly accepted by those absent Bishops of the Church Universal wheresoever dispersed or at least by the visibly Major part of them so that it might appear to any one at first glympse as they say and without any scrupulous enquiry which way their much greater number had declared themselves If there be still a few Dissenters 't is inconsiderable as what were seventeen Arrian Bishops for there were no more Arrians that were lawful Bishops in the Council of Nice where there were three hundred and eighteen Catholique Pastors equal almost to the number of Servants bred up in the House of Abraham I know not then what they mean that would evacuate and annihilate almost the whole authority of general Councils by sending us to Ortelius's Mapps or Geographical Tables bidding us take a survey of all the great Cathedrals or Metropolitical Churches and then demand of us whether there were ever any Councils so Oecumenical from which above half the Bishops of these Sees were not absent True but if they were present upon their own Charges and did but what would be certainly required and exacted of them there or wherever they were they must needs accept subscribe recite publish and preach and cause to be preacht over all their Dioceses the Decrees concerning the Faith such as the Nicene Creed or the Constantinopolitan Nay the Bishops did many times summon Provincial and National Councils to sit a little before and at the same time with the General on purpose to ratifie and spread their Decrees And if any Council was pretended to be General and Free when it was not so as was the second of Nice which being overaw'd by an Imperious woman Irene decreed Image-worship Immediately two or three other great Western Councils as that of Francfort in Germany
and that at Paris and the British Bishops declar'd themselves openly against it And Charles the Great himself wrote against it Whilst this exact Correspondence was among all the Bishops of the Catholique Church and in every Diocese between the Bishop and his Clergy and all his Flock then as one of the Fathers glories If any man askt the way to the Catholique Church no Heretique had the face to shew him the way to his particular Church as if that were the Cotholique And thus although the Body of the Clergy be a thousand times greater as this Author observes then any Council and for this very reason for their unmanageable numbers cannot be convened in one place nor their Suffrages gathered yet 't is observable that the Universality or whole Fraternity of Christians that were in the Apostles Fellowship or Communion had honourable mention made of them and of their concurrence in the Letter of Decision from that first Apostolical Council in the Acts of the Apostles And so the Legates of Princes and several Learned Priests and Deacons have been Assessors to General Councils but no Voters there for that were endless consentiendo subscripsere that is subscribed their assent and consent therefore our Author is not to think it a Monopoly of ours though the word Church be sometimes used and taken for the Clergy only for as I shew'd before there can be no sheep without Shepherds so 't is an equal absurdity to imagine that the Shepherds should be preserved without their sheep But if he will grant any thing at all by way of deference to the Churche's Judgment he must not talk to us of the whole Body nor of his thousands and thousand thousands for fear of falling into the new oral-Tradition way that rare invention of learning what is the Faith by sifting and finding out if we can what was held at all times and in all places by all the Midwives and the Dry-Nurses and the Common People I come now to his last pretence against the Churche's Authority in General Councils The Prejudices they that should sit in Council would bring along with them and then who can doubt but they would avow that in the Council which they all taught in their Churches This again is a piece of my Author 's unthought of Popery for the Papists are not able to endure Councils free and truly General which never fail'd to swinge their Popes and their Popery too that is the Quintescence of it the Popes Supremacy as no doubt they would condemn many other of their Doctrines and Practices but that as there have been no such Councils of later Ages so indeed there was no such Church of Rome in former Ages when there were such Councils and the Council of Trent has made their Church so quite another thing that we may well retort them their own Question Where was your Church before Luther Now ask them for any Decree of a General Council for praying to Saints or worshipping Images or the like if we reject the Council of Trent as we would do the Assembly of Divines at Westminster they reply the visibly major part of the Church both East and West have introduced it and as our Author expresses himself in another Instance They all have taught it in their Churches therefore if they met in Council who can doubt but they would avow it I desire to remind these over-hasty Opiniators of that well known and remarkable story concerning Paphnutius at the Sacred Oecumenical Council of Nice when the Question was debated earnestly there Whether married Priests should be separated from their wives or no and when the Major part of Bishops inclin'd to the wrong side even to forbid them cohabiting any longer the great Paphnutius stood up and set them right proving the ancient Tradition or Custom of the Church to the contrary And with one Speech he turn'd the whole Council for it is one thing to strike at random as commonly Polemical Authors do or to oppose those passages in their Adversaries books which are ready to fall of themselves and to pass by those which urge and press them harder and quite another thing to keep one another to a point till it comes to an issue upon the whole affair But this can hardly be when two Controvertists are as far distant from each other in place as they are in opinion But if sober good and learned men were conven'd and met prepared with study not for a vain wrangle or victory but for a mature deliberation to give such an account of their Belief that all might end in some fixt determination after full conviction If Praesidents and Moderators were design'd with one to do the office of a Prolocutor or Speaker to see that all might be done orderly and proceed in strict and punctual form of Argument a Method which this Author so often declares against that he will not be this Prolocutor If the Ratiocinators on both sides might have daies given them to recal any thing that slipt inconsiderately from them that there might be no lying at the catch as they say If such a Conference as this were protracted from time to time till all were ripen'd for an issue If there were ready at hand all books that would be of use Fathers especially and Former Councils and above all the Holy Bible placed upon its Throne as it was the custom to place it in Ancient Councils If I durst hope to see but such â— Council as this then I would hope to see the Church restor'd to all her Ancient splendor and Serene glory For I will but appeal to this Author if we may compare those great things with our lesser affairs if he has ever done any exercise at Divinity-Disputations in an University what a vast difference there is between sitting in ones study and writing such Pamphlets as his and mine and defending in the School a material Question in Theology where one stands a Respondent enclosed within the compass of his Pew as Popilius the Roman Embassador to King Antiochus made a circle with his wand about that Prince and bid him give him a determinate answer before he went out of it Which puts me in mind of a certain Pope's reply and it was a very shrewd one when he was importun'd to call the Council of Trent he put them off a great while with this Answer that he would not fight with a Cat in a Cupbord meaning he was loth to contend with all the Praelacy shut up together for then he knew they would flie in his face and so they did in the faces of his Successors notwithstanding all their Artifices whereas he could deal well enough with them severally and at a distance And it is no wonder at all if the Bishops of the Duffusive Church are fain to suffer and groan under many of the Papal Abuses which they might easily remedy and reform if they were protected as they ought to be by all Christian Kings
to the Church and the State is not that also Turbulent And if they were thus solicitous to preserve and establish as a sacred inviolable thing the Idolatrous worship of their false Gods what care of ours can be great enough to secure the Godly worship of the only True God when it is shaken by such Divisions But to return to St. Austin how did the Civil Magistrate proceed to punish the Donatists for their sedition even by laying his Commands upon them at that good Father's Request That they should come to Church A severe punishment and very likely indeed to be inflicted upon them as Traytors to the Imperial Crown But secondly says he to answer more particularly this story I suppose says he there is no man such a stranger to the world as to be ignorant that there are Hypocrites in it and such for ought we know these seeming converted Donatists might be who for love of this World more than for love of the Truth forsoâ—k their heretical Profession though not their Opinion c. Incomparable for ought he knows they were Hypocrites So for ought we know This Author is all this while a Jesuite and writes this Pamphlet only to embroyl us Protestants But he goes on unless it can be evidenc't that these Donatists hearts were changed as well as their Profession a thing impossible to prove all this proves nothing Very good So unless it can be evidenc't that he writes all this Pamphlet from his Heart which is impossible to be prov'd it all signifies just nothing But thirdly says he put the case their hearts were really chang'd as to matter of belief 't is evident their hearts were very worldly still groveling on the earth not one step nearer Heaven A horrible charitable saying we may forgive him any thing after this as his supposing in this next sentence that the pruning of the Tree by the Magistrate's Sword is doing evil As for his putting the Case Malchus had been converted by St. Peter 's cutting off his ear and saying this would not have excus'd St. Peter 's act which our Saviour so sharply reprov'd and threatned by perishing with the sword In the first place I humbly conceive St. Peter was no Civil Magistrate unless he that will not allow him to draw oâ—e Sword here as a private Person will admit the fine Monkish conceit of Ecce duo Gladii behold here are two Swords the Spiritual and the Temporal for St. Peter and his Successors And secondly for his cutting of Malchus's ear I suppose there is some difference between the Magistrat's giving one an ear to hear with or compelling one to hearken and listen to reason and cutting off ones ear or setting one in the Pillory But all this he says in reference to compelling men to believe or conform still reserving to the Magistrate power according to Scripture to punish evil doers not evil believers not who think but do publish or do practise something to subvert the Fundamentals of Religion or disturb the Peace of the State or injure their Neighbour God the only searcher of hearts reserves to himself the punishment of evil thoughts of evil belief which man can never have a right cognizance of And does he take all this pains only to put a fallacy upon us and only to prove the truth of an old Adage that Thought is free And that no body can be punisht in this world for his Thoughts only or that it is all one for a thing not to be and not to appear to be But for all this evil believers if they profess their evil belief plainly appear evil doers and are to be treated accordingly Though I speak nothing more against them or their greatest Speakers than that they may be brought to our Churches and give us a fair hearing Animadversions upon his Appendix to the former Subject HIS Appendix to the former Subject begins with censuring the modesty of our first Reformers for their deference to the Ancient Fathers and Councils We thank him for this reproach Hereby says he they were reduc't to great straits in their Disputations He shall find himself reduc't into much greater before we have done with him for thus aspersing and deserting both the Ancients and the Modern Fathers as I may style them of this Church and the Reformation His reason for thus rejecting Antiquity is because some Popish Errors were crept very early into the Church The Superstition of the Cross and Chrism were in use in the second Century They were in use but none were then allowed in any superstitious abuse of them As for the Millenary Error and the Necessity of Infants receiving the Blessed Sacrament Errors indeed but no Heresies and common Errors but by no means to be charged on the Church Universal of those Ages which is but a Vulgar Error since the Papists he confesses reject them both I hope these do not prove the Fathers Papists nor yet Heretiques that the Reformers should balk them on these Surmises However this Reformer urges them where he thinks they serve his turn St. Cyprian tells us that every Praepositus which we call Bishop is to be guided by his own Reason and Conscience and is responsible to God only for his Doctrine St. Cyprian only says in the place which he means though he is not pleas'd to quote it that a Bishop was Praepositus and responsible to no other that is to no other Bishop and particularly not responsible to the Bishop of Rome But St. Cyprian never says that a Bishop is not responsible to the Church or a Council of Bishops which without any usurpation have always taken to themselves the authority of calling even Patriarchs to an account for their Doctrine as that General Council held at Constantinople by the Emperour Constantinus Pogonatus judg'd and condemn'd five Patriarchs at once and Honorius the Pope of Rome for one of them But St. Augustine believed it a direct Heresie to hold there were any Antipodes 'T is true he held there were none and rally'd those that held there was any such thing This was for want of understanding the System of the World which in those Ages few understood before the late Discoveries But St. Augustine is so little guilty of believing it either a Direct or an Indirect Heresie that he scarce makes Religion at all concern'd in it And if he touch it only as a point of Philosophy then his Reputation of Wit is as safe as that of Herodotus and Lucretius and many of the greatest Wits that made as fine Burlesques as he upon this opinion of Antipodes But if so great a Divine as St. Augustine and so great a Scholar as Lactantius were liable to such mistakes for want of skill in the Mathematiques Then why does this Author inveigh against that part of Learning for a Divine in his preaching Chapter p. 27. 28 He can't but wonder that men of any brains or modesty should so grosly abuse this saying of our Saviour He
a kind of Chest that was fram'd for the purpose and plac'd them so that their Tayls should be gently screwed up through certain holes in a board and so they should be fastned all along in a row and Needles under their Tayls so dispos'd or plac'd that as the Musician struck the Keys the Needles prickt their Tayls which so nickt the Cats when the Organist came to play a lesson upon them that still as they were toucht they set up their Notes some high some low according to their several Capacities which made such harmony saies he as made the Rats dance and the men ready to burst with laughing Just such a Machine of a Church would this Author make us as this Musical Instrument if instead of our Screwing up the Non-conformists which we do not or their Screwing us up which once they did sufficiently he could screw them into the Church without more ado by this Project of his for Universal Toleration at least of all or very many Sects except the Papists for by what he delivers not only concerning the Ceremonies but also concerning Articles of Faith we may well conclude that he would not only have the Presbyterians who seem to stand out only upon Punctilio's of Ceremonies but also Independents Anabaptists and I know not how many more Sects if they call themselves Protestants taken into the Church or rather into the Drag-net as Bishop Laney calls it in his Sermon about Comprehension large and capacious enough to hold the Leviathan himself whom this Author follows a great way in his Notions of Sufficient or Insufficient Means for Peoples Conviction And when all such are received into the Church what will they do but set up their Cries and make their rude Noises in it if any thing in it afterward happens to pinch them Then instead of any Harmony or Concord I doubt there would be nothing in the Church but such a Discord as would make us only ridiculous to all that come near us Animadversions upon his Chapter concerning Church-Service HIS next discourse concerning Church-Service is all of a piece with the foregoing one about Ceremonies but one comfort is 't is not of so great length and every whit as remarkable for shortness of Reason Yet here as he makes his entrance he is a pretender to Reason for he slights and passes by some with whom he has no Reason to expect that reasonable Arguments should prevail Is he then for Reasonable Arguments But he should have added this Caution Provided they be not deduc'd from Scripture for you have seen he thinks it unsafe to make Deductions that is to Reason from thence Well he Supposes there is nothing in our Common-Prayer-book that is directly contrary to the Word of God and I may justly suppose till the contrary be proved that there is nothing in it contrary to the Word of God either directly or indirectly and p. 29. He also Conceives it absolutely necessary to have some Form prescribed to be used by all c. But now In Christ he humbly beseeches the Governours of the Church calmly to consider Were it not better to have such a form of Service as would satisfie most It is to be doubted or rather 't is out of doubt that most who are so unsatisfied with this are disgusted with all Sett Forms or would not be satisfied with any other Therefore we must be excus'd from trying his trick till he or some other Undertaker have corrected Magnisicat and the People the People whom he would have so caress'd have declared themselves satisfied with it or else have subscribed a Blank to be satisfied with whatever the New Projectors shall introduce His next Pique is at our saying the Second Service at the Altar which he saies was retain'd by the Fathers and first Reformers from Popery as carrying some resemblance with the Mass the Peoples delight which being now become the Peoples hate should for the same Resemblance by the same Reason be taken away For our Reading the Second Service at the Altar any one that can but read and is not a mere stranger in the Old Liturgicks knows that the Prayers were at the Altar many whole Ages before Popery either Name or Thing was heard of Therefore unless this Author knew the Reformers thoughts he can have no reason to put it upon them not at all for their honour though he would fain have it so that they prescribed this as carrying some resemblance to the Mass the peoples delight Why should he dream they did it to follow the Multitude in the Novelties of Popery and not rather to follow the Primitive Church I suppose the Reformers meaning in prescribing the Priest's going up to the Altar still was to declare and testifie to the Christian World that the Church of England highly approves Communion upon all High Daies as the Christian Sacrifice of Commemoration and the most Sacred Office in our Publick Worship and as it was constantly used in the Ancient Church upon every Lord's Day and every Solemn Festival They would no longer allow the Priest to receive the Sacrament alone because there was no ground either in the Scripture or the Fathers for such a Solitary Communion The very terms sound like a Contradiction But for all that the Reforâ—ers from Popery kept up the Communion Service at the Communion Table and so the Rubrick orders it still where the Place will bear it for it must be confess'd many of our Parish Churches are so built that the Second Service cannot be audibly read from the East end But where it can there it ought to be for a very sufficient reason that the memâ—ry at least of Weekly if not Daily Sacraments might not be lost and that if the Peoples Devotion could be raised again which the Monkery of those times had turned into the Formality of Communicating once a year as the Roman Church requires no more of Lay persons then the Priest should be in his station to shew himself ready to Administer not only thrice a year which is all our Church has thought fit to exact hitherto but every Sunday and Holy-day It were better then that we fell to our prayers and endeavours that the People may be so well fitted and prepared to Receive as the Primitive frequency of Sacraments may be restor'd than to sit and make wishes that Reading the Second Service at the Altar may be taken away How consistent he is with himself in that which follows in the same page requiring Uniformity and Conformity after such and such Amendments I have already discoursed and shew'd it unpracticable even upon his own Principles As for his varying the Phrase and saying that again p. 24. which he had said over and over that Certainly his Religion is vain that would abandon the substance for want of the Ceremonies which he acknowledges to be no way necessary I answer that certainly his Religion is as vain if not vainer that would abandon the Substance as they do
thither that they Personally examin'd all the People in that place who with one accord gave heed unto those things which Philip spake And yet they laid their hands on them being I presume well satisfied with Philip's account of them and they received the Holy Ghost For Philip's Examination of them was in order to Baptism and after that it was usual to administer Confirmation and the Eucharist also to Adults at the same time For his Exception at Baptizing tolerated in Necessity to Midwives and he would gladly see any such thing in Antiquity Tolerated by whom by the Church Pray let him look upon the Rubrick concerning Private Baptism before he writes again where the words are these First let the Minister of the Parish or in his absence any other lawful Minister that can be procured with them that are present call upon God Yet were Tertullian now alive who knew the Customes of the Ancient Church as well I suppose as this Author he would not have censur'd our Church for Tolerating so much in that point For sure he goes much farther and will shew him somewhat more than this in Antiquity in case of Necessity such a Necessity they did believe of Baptism his known words are these that in such a case Quilibet Laicus ting it And I know not in this case and according to this Author's Principles what a Lay-man can do more than a Woman For the great things he speaks of the Power of the Keys in his Chapter of Church-Government they are well and truly spoken but so is not that which follows Yet this is in a manner quite relinquisht to Chancellors Lay-men c. The Church perhaps was never happier since the Reformation in men of this Profession that fill up those places with great Ability and Integrity and I add with great deference to their Superiours the Bishops No doubt they are most capable to examine and declare upon matter of Fact whether or no this or that person have done the fact to which the Canon has decreed Excommunication but they understand too well to think they have the Power of the Keys wherefore the Sentence where things are regularly done is pronounc'd by a Priest not by a Lay-Chancellour And his Similitude of the Parish-Clark jingling the Keys when the Rector has lockt any one out of the Church to which he likens those proceedings in the Spiritual Court is a Jingle it self and no better You will answer me saies he The Bishops themselves pass it over c. Truly in this you have reason and the blame must wholly light on them No I will not answer him so but I will ask him one plain Question Are the Bishops wholly to blame that the Canons of 1640 are not observed which make abundant provision against such Abuses or rather Are not those to blame who explode these Canons He tells us that in the times of Popery when Spiritual and Temporal affairs were all intermingled and horribly confounded the Bishops were frequently Lord-Keepers Treasurers Chief-Justices Vice-Roys and what not which is strangely Unapostolical and unlawful No men were greater Blessings to their times even in those times of Popery when they sat at the Helm than the Bishops 'T was Bishop Morton's Industrious brain that made up the Fatal breach and United the two Houses of York and Lancaster in the happy marriage between King Henry the Seventh and the Lady Elizabeth and it was under the Ministry of Bishop Fox who was Lord Privy-Seal and by his reaching Parts that the grounds were laid for a more happy Union between the two Kingdoms of England and Scotland in that Marriage which was design'd with a deep and long train of memorable Policies that the eldest Daughter of Henry should marry James of Scotland and the younger should maâ—ch into France that so if ever they should come to inherit Scotland might be the Annexe to the Imperial Crown of this Realm and that England might never be in the nature of a Province to France In the Old Testament there are Examples enow of Priests that were Ministers of State those I confess were Unapostolical that is long before the Apostles but he will have much adoe to prove them unlawful He might have omitted Lord-keepers and Treasurers for Bishop Williams and Bishop Juxon's sake one of them as able in the Chancery as the other in the Treasury And whereas the King is graciously pleased at this time to bestow the great Seal of Ireland upon a Reverend Praelate there I hope this Author will not deny but his Majesty has put him into a lawful Calling But whereas in the end of this Chapter he justly complains of exempt Jurisdictions as meerly Papal and a thing altogether unknown to Antiquity wherein he is much in the right I wonder he does not discern his own Scheme concerning Bishops and Priests to be Papal too and that Presbyterianism has no pretence to Antiquity but what it has from Popery It was Pope Innocent the 4th whom for such pranks as these his Party celebrate for a most wise Pope who decreed that ex dispensatione deputatione solius Pontificis Romani one Priest might ordain another whosoever then writes the History of Presbytery should make it begin from Rome and not take its rise from Geneva who does not know that the Popish Schoolmen and Canonists have made it their business to degrade their Bishops and confound them into one and the same order with the Presbyters to exempt the Regular Clergy from Episcopal Jurisdiction and as many of the Secular as they please who made the Cardinals that were but mere parish-Priests and many of them no Bishops to this day superiors to all the Bishops nay Governers and Judges over all Prelates in the vacancy of the Popedom The Consistory of Cardinals is then their only head of the Catholick Church upon earth which is all one as if it were headed with a Geneva-Consistory both Papists and Presbyterians take down the Superior order and advance the middle only Mr. Calvin and his Followers will have all this depend immediately on Christ himself whereas the Romish Party makes it depend immediately on one they call Christ's Vicar For how vehemently did the Papalins even in their Council of Trent urge and press it That the Power and Jurisdiction was wholly given to the Bishop of Rome and that every particular Bishop being only de Jure Canonico may be removed by the Pope's Authority he that would see more to the same purpose let him consult the Cardinal Pallavicino if he will not trust Padre Paolo where he may read the long Speech of Father Laynez all to this effect But though I had prepared some Animadversions upon this Chapter too concerning Bishops and Priests yet it has been so learnedly confuted in a Sermon preached at Whitehall which I hear is to be published by His Majesties special Command that I shall not need nor presume to touch that Chapter Animadversions on his Charitable