BOOKS lately printed for Richard Chiswell THE Pillar and Ground of Truth A Treatise shewing that the Roman Church falsly claims to be That Church and the Pillar of That Truth mentioned by St. Paul in his First Epistle to Timothy Chap. 3 Vers 15. 4o. A Short Summary of the Principal Controversies between the Church of England and the Church of Rome being a Vindication of several Protestant Doctrines in Ansswer to a Late Pamphlet Intituled Protestancy destitute of Scripture Proofs 4o. Two Discourses of Purgatory and Prayers for the Dead An Answer to a late Pamphlet Intitutled The Judgment and Doctrine of the Clergy of the Church of England concerning one Special Branch of the King's Prerogative viz. In Dispensing with the Penal Laws 4o. Preparation for Death Being a Letter sent to a young Gentlewoman in France in a dangerous Distemper of which she died The Difference between the Church of England and the Church of Rome in opposition to a late Book entitutled An Agreement between the Church of England and Church of Rome A PRIVATE PRAYER to be used in Difficult Times 8o. REMARKS OF A PULTON MASTER in the SAVOY UPON Dr Tho. Tenison's LATE NARRATIVE With a Confutation of the Doctors Rule of Faith. AND A REPLY TO A. Chresners pretended Vindication Published by Authority London Printed by Nathaniel Thompson at the Entrance into Old-Spring-Garden near Charing-Cross 1687. To the Parishioners of St. Martins in the Fields and St James Westminster Gentlemen YOur Learned Pastor the Reverend Dr. Tenison having been pleas'd to his printed Account of a Conference had between Him and Me on the 29th of September last in which he has not only notoriously mis-represented the Matter of Fact but also stuff'd his whole Narrative with several false Aspersions reflecting not only on my particular Person but also on the whole Society whereof I am a Member and on our Holy Mother the Catholick Church of which I profess my self an unworthy Son The Dr. I say having been pleas'd to this Account to prefix an Epistle to you fraught with malitious Insinuations and Calumnies You will not I hope think me guilty of too great Presumption if endeavouring to clear my self from the false Accusations brought against me I though a Stranger making Appeal to you before whom the Dr. has laid his Charge and expect from your Judgement and Candor however prepossest with a good Opinion of the Dr and a Prejudice against both my Religion and Order a fair and equitable Hearing The Dr. begins his Epistle to you with a Complaint of many false Reports and Papers industriously spread by some of the less sincere and less generous Romanists Now as I protest an utter Abhorrence of all such unworthy Proceedings so I cannot easily believe any Catholick to have been guilty of them without some more sufficient Testimony than the Dr's Word of whose insincere and disingenuous Actings his Account is a most apparent Evidence And that Letters sent both into the North and West of England bearing date the very day of the Conference and importing that there were at least Eight or Ten Jesuits put to Silence by the force of one Dr's Arguments manifestly shews that the Dr. is not the only person who has Cause to complain of false Reports or Reason to fear That unworthy Ends would be serv'd on the Credulous The Dr. to excuse the Bitterness not to say Scurrility of his Expressions tells you a story of a Person one of whose Names as he Words it was Gubbard who in the time of the Rebellion against King Charles the I. Recommending himself to the Committee at Norwich as a Man Who had a zeal for the same Cause in which they were engag'd took Possession of the Living of Mondesly out of which the Dr's Father was Ejected for his Loyalty That after a few years he Preach'd up Purgatory and other such Points in so open a manner That the Committee turn'd him out again and that in a little time he as it were vanish'd away By this story which the Dr. ushers in with his having a Motive to severe Language towards that sort of men meaning Catholick Priests which few have besides and closes with the Impression it made upon him when he was young and the raising his Suspition and Indignation ever since he would insinuate that this Gubbard was some Jesuit or Catholick Priest which he pretends to prove by his changing his Name his Favour with the Committee and his Preaching of Purgarory Catholick Priests sometimes change their Names thereby the better to shelter themselves from the rigorous Severity of the Sanguinary Laws executed on them by meek-hearted Protestants only in respect of their Function yet if it be consider'd that this is frequently done by other Persons on far different Motives and Occasions it will seem very ridiculous to infer from thence that the Person mention'd by the Dr. was a Priest Nor yet will his Preaching of Purgatory and such other Points evince him to have been a Romanist much less a Priest if it shall be consider'd how many far stranger Opinions were in those days of Liberty vented in the Pulpit and that many years have not pass'd since a very Learned Member of the Church of England Dr. Thorndike Prebend of Westminster and dying in her Communion desir'd an Ora pro animâ to be Engraven on his Tomb. Now to shew how great Favour the Priests and Jesuits found with the Committees of those Times I take the Liberty to inform the World that my Father had six Uncles Jesuits and yet was not only himself committed to Prison by the Rebels for his Religion and his Loyalty to his King but his House was also for a long time possess'd by a Committee Minister and two of his Brethren were for three years Educated in another Committee Ministers house at Kettring in Northamptonshire where they were oblig'd being under Age to go to Schismatical Service though it pleas'd Almighty God of his Infinite Mercy to reduce them afterwards into the Bosom of his Spouse the Catholick Church out of which none of our Family ever dy'd Nor do I believe any one Family in England was more frequently Pillag'd or more severely Sequester'd than Ours yet I bless God I am so far from having my Indignation thereby rais'd against that Party or entertaining any Hatred towards them that I rather glory in our having had occasion to suffer for our King and our Religion I here therefore Challenge the Dr. and his Adherents to make it appear that this or any other Committee Minister was either a Jesuit or Priest of the Roman Church or else must take leave to say that his vending such like scurrilous Suspicions and Surmises at this time of day seem directly to aim at that of which I am unwilling to think him guilty Having return'd this Answer to what is most material in his Epistle I leave you Gentlemen to judge whether he has been so Just or Fair as he pretends or
and upon this Rock being in the Greek of the Feminine Gender cannot be apply'd to Peter who is of the Masculine Had St. Paul been endow'd with the Dr's Learning he would certainly never have said Petra autem erat CHRISTVS CHRIST was the Rock He being no more of the Feminine Gender than St. Peter The Dr. having Read of twelve Foundations Page 11. denies Peter to have had any Prerogative above the rest of the Apostles He should have set down A. P's Answer who by way of Retortion askt the Dr. why he was by the Evangelists always nam'd in the first place the Order of the others being always inverted since he was neither called First to the Apostolat nor Best Beloved of Christ why he is Read to have presided in the Council of the Apostles and why all Controversies of Faith in all past Ages were ever refer'd to St. Peter's Successors to be decided As for Mrs. Rs. saying softly 't was St. Peter 's Confession Conf. p. 11. on which Christ built his Church A. P. knows nothing on 't A little after the Dr. says A. P. taxt the Greeks with being Lyars c. A. P. spake this in the Dr's Opinion Since the Greeks to say nothing of the other Councils having in the Council of Florence as also in two other Councils Assembled in the East since the Reformation Disapprov'd Condemn'd and Anathematiz'd all the Protestants Negative Articles the Dr. could not but hold them for Lyars and the Roman Church with all others then in the World being of the same Perswasion the Dr. must allow all those to be Lyars from whom he has receiv'd his Scripture Now whether the Greeks are Hereticks in their Doctrine about the Holy Ghost it appertaining nothing to the present Controversy A. P. values not The Dr. now proves his Bible from a Principle of which he said not a word in the Conference viz. that all Christians cannot be in a Confederacy to vend a Lye. Here A. P. has gain'd his Point since all Christians were in a Confederacy in receiving the Canon of the Roman Church the Vulgata and Belief of the now Controverted Articles no one Parcel of them delivering the Protestants Canon Text or Exposition The Dr. mistakes when he asserts that the Ibid. Roman Church proves her Being and Authority out of the Scriptures Which is false For she proves her self and her Infallible Authority by all those Arguments by which the Dr. would prove the Christian Religion against Jews or Gentiles and then confirms it only by Scripture The Dr. in his thirteenth Page as in several other places complains That A. P. would fix to nothing That is A. P. in two hours and an half would not allow the Dr. to pass from the Question in Debate though he made several Offers at it Next you have an account of A. P's saying in a little heat He would be hang'd knocking the Table Confer p. 13. thereupon A. P. grants both the Words and Actions to be true and though he seem'd then justly to be provok'd Yet he confesses it to have been a Fault and desires none may take occasion of Scandal from it but rather learn how in the greatest Provocations Men ought to moderate their Passions A little after you are told That the Greeks have Pag. 14. always had Churches which none deny that Among the Latins they have Catalogues of Witnesses against the Romish Errours and that a true Church though not as such may have many Corruptions When the Dr. shall produce his Catalogue 't will be then time to examine the Credit of his Witnesses and the Validity of their Evidence In the mean time A. P. allows That there may in the True Church be Corruptions in Manners though not in Faith. The Dr. goes on saying That the present Corruptions in the Roman Church were not formerly made Articles of Faith. A. P. absolutely denies these suppos'd Corruptions of the Dr's and avers That the Dr. will never be able to shew That St. Gregory's Faith was not that which Rome now Teaches But that some who call themselves Catholicks should oppugne the Synods of the second of Nice and Trent is no great wonder since all Hereticks are desirous to retain that Name and fail not to oppugn the Councils by which they are condemn'd As to what he says concerning A Doctrine contrary to Transubstantiation Taught in the Saxon Church and such other things which he pretends He will prove out of Beda Hoveden c. When his Proofs are produc'd A. P. will return him a fair and candid Answer The Dr. next says there were Christians in Bohemia Ibid. making the Bible their Rule of Faith. A. P. grants that all Hereticks have ever done the like and always taken for their Theme the pretended Errours of the Church of Rome and that because they knew in that Church as in the Head and Mother of all others resided a Power of Condemning them The Dr. asserting of Transubstantiation That Confer p. 15. that manner of the Breads becoming CHRIST's Body was invented by Paschasius Radbertus A. P. Answer'd That he had nothing to do with Paschasius Radbertus but that it was Decreed in the great Council of Lateran Whence the Dr. infers That he err'd in Time near four hundred years The Dr. by making this Inference seems to have forgotten the very Rudiments of Logick A. P. says That he appeal'd to a General Council and troubles not himself with a private Man Therefore says the Dr. he errs nigh four hundred years in Time. This is just as if the Dr. being charg'd with following Luther's Tenets and replying That he had nothing to do with Luther but that his Religion was establish'd by an English Parliament held in the year 1662. It should thence be concluded that he err'd in Time Than which nothing could appear more ridiculous To contradict what A. P. had affirm'd about Conf. p. 15 16. the four Patriarchs being at the Council of Lateran either in Person or by their Legates the Dr. alledges Father Walsh's Letter to the B. of L. Now when F. Walsh's Authority and Name in History shall be equal to that of Binnius Labbè Carranza c. then A. P. will think it worth his Labour to answer this Objection But in the mean time he cannot forbear to mind the Dr. once again of his usual Dis-ingenuity in appealing to any Paper or Person of how little Credit soever when it makes for his Advantage and slighting the Authority of the most Learned and Understanding when quoted against him The account given by Binnius concerning this Council with whom the other two agree is this The fourth Council of Lateran consisted of four hundred Bishops and eight hundred other Fathers Abbots Deans and Priors of Convents there assisting at it the Patriarchs of the East those of Constantinople and Hierusalem in person and those of Antioch and Alexandria by their Legats there being present also the Ambassadors of the
is changed and alledges the example of Moses's Rod. The Word therefore of Christ which made all things out of nothing can it not change one thing into another For it is not less powerful to give a new Nature than to change Natures given 2dly That he has like E. S. from whom he has borow'd it Quoted St. Cyril most disingenuously leaving out that Text which if cited would have left no place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of doubting but that he makes for the Roman Catholick Tenet part of it is as follows That which seems Bread is not Bread although to the Taste it appears to be so but it is the Body of Christ He that cavils about such a Text has doubtless great Humility of Soul and notable dispositions to Faith 3dly That the Dr's Notes against Justin Martyr are of no force at all Remarks upon Letters Printed by Dr. Tenison 1st A. P. Thinks the Dr. might have been so civil as to acquaint him with his intentions since that he thought it necessary to make his Letters publick but this is like the What Text of Scripture makes for puâ—lishing private Letters rest of the Doctors Charitable Procedure 2 d. He has very injuriously concealed A. P's fifth Letter which was the most material of all as containing A. P's clearing himself from the Dr's false aspersion whereby he charges A. P. with not having stood to the Agreement 3 d. A. P. finds several false Writings in the Dr's Print which he is morally certain he never was Author of but this may pass with the rest of the Dr's Ingenuity 4th The Youths Letter with two or three lines bearing appearance of A. P's hand was carried to the Dr. by Mr. V. who broke open the Boys Chest took out the Letter and made a present of it to the Dr. Now this was certainly nothing against Morality but argued a Gospel liberty like that of the said Mr. V. s who to spite his Catholick Apprentice and to shew his respect to the Common-Prayer-Book changed in his Family the Abstinence of Flesh on Friday and Saturday into Wednesday and Thursday that so the Youth might be compell'd to eat Flesh on Friday and Saturday or fast four days together Who now will doubt but Mr. V. is confirm'd in his Religion Now A. P. in his next will do Dr. T. the Justice to put his Learned Reply to the Youths Letter in School-form that the World may see the force of the Dr's Sophistry of which take now a short Essay Against Vnity of Faith in the Roman Catholick Church alledged by the Youth as one of his Motives the Dr. objects the Jansenists Blackloists and Molinists condemn'd by the Roman Church Now in form it must run thus There is no Vnion in that Church which by her just censures does reclaim or cut off those who broach new and false Doctrines But the Church of Rome has so reclaim'd or cut off those who began such Doctrines Therefore in the Church of Rome there is no Vnion Now è contra for the Church of England In that Church Vnity is preserved where Spreaders of various Doctrines in points necessary to Faith can't be justly condemn'd but in the Church of England Spreaders of various Doctrines in Points necessary to Faith can't be justly condemn'd as grounding themselves on the same Rule of Faith with that Church I mean Scripture Therefore in the Church of England is preserv'd Vnity of Faith. Argued certainly like a Doctor yet this must be the Sense of his Argument if any Against the Spirit of Missions in the Catholick Church another of the Youths Note that the Jesuits whom the Dr. so much loves are actually Preaching in the most Barbarous and Desolate Countries in the World. Motives the Dr. Learnedly objects as follows There is no Zeal of Souls in that Church which sends Missions into Warm Rich and Populous Countries But the Ch. of Rome sends such Missions therefore she has no Zeal of Souls Confirmatur St. Peter Preach'd at Rome St. Paul in Greece St. James in Spain St. Thomas in the Indies all Rich and Plentiful Countries but they had no Zeal of Souls therefore a Pari. Bravely spoken Dr. the Jews will thank you for this as also for your Text against crossing the Dr's Narrative page 76. Seas which proves notably for the Synagogue against the Apostles The Zeal of the Church of Rome being beat down let us Establish that of the Church of England There is true Zeal of Souls where the Ministers of the Gospel care not what becomes of the rest of the World so they can obtain good Livings to maintain their Godly Consorts and Levitical Off-spring But this is the Zeal of the Ministers of the Church of England Ergo. This may serve at present for an item for what 's to come which the Dr. shall have at large as soon as A P. shall have receiv'd the Dr's Vindication of his Rule of Faith impugned and if I mistake not prov'd Null by A. P. A. P's Answer to the Vindication of A. Chresner c. SInce Mr. A. Chresner School-Master in Long-Acre has thought fit to write a Vindication from the pretended Aspersions of A. P. Jesuit and School-Master in the Savoy A. P. acknowledges that no uncivil rudeness ought to have forc'd the Word Buffoon from his Lips. However since A. C. has provoked our Jesuit it is fitting the World should be a little farther instructed of the behaviour of A. C. during the Conference and then Judge whether at least upon a Stage he would not have deserved that Character As soon as he came into the Room facing A. P. he began to knit his Brow contort his Eyes draw his Mouth into most un-natural shapes and cut as many Faces and as ugly as the greatest Professor of that Art could do A P. not accustom'd to such grimaces said very calmly Pray Sir look mors sweetly on 't but A. C. continuing his mute Scene A. P. asked him if in any thing he had offended him and why he shew'd so much disdain and rancor in his Countenance Then breaking his mute Courtship with a very ugly look stay says he You cited a false Council for the Marks of the True Church in your Catechising How so reply'd A. P. Why you cited the 2d Council of Nice A. P. answered Sir you mistake it was the 2 d. General Council which was held at Constantinople not the 2 d. of Nice which I cited Now this behaviour remain'd with him till he came three hours after into a private Chamber and then entring into himself he cried peccavi and desired what had passed might not be ill taken This is the true matter of Fact and if A. P. allow 20 or 30 very ridiculous motions of hands eyes and face to imbellish this Gentlemans Discourses it is short of what his deportments merit Page 2. it is not true what he says of Mr. M's interposing private Questions of his own to the Dr for this was the D's refuge for near two hours tho' A. P. grants Mr. M. once or twice to have interposed but not private Questions of his own Page 3. He tells you that A. P's pulling out his Breviary gave occasion to him of producing his Picture which is as far from Truth as A. C. from being Pope the Picture being produced about the beginning of the Conference and upon no such occasion as he relates whereas as A. P. took out his Breviary upon account of Authorities relating to Transubstantiation which happened an hour and a half after Page 5 He denies his wry Mouths and antick Gestures with the same impudence he made them It may be A. C. through force of an inveterate habit may not be particularly mindful of his deformed comportment that day as it befel the Shephards Boy whom A. P's Brother reprehending for his ill habit of Swearing reply'd with a great Oath that he had never Swore in his life Pag. 6. He gives you a smooth account of his moderate temper which never appear'd till he cry'd peccavi with a civil Bow and Congy a little before parting Page 7 and 8. He plays the Ignoramus Dr. and beats the Air discovering a total ignorance of Symbolical Representations as of Angels under mans shapes the Holy Ghost under that of Fiery Tongues Dove c. he ought not to impugn Doctrines he does not understand let him ask those of Trinity-Colledge in Oxford why they represent the Blessed Trinity by the Letter Delta Now A. P. finding so much dis-ingenuity want of Truth Spirit of Contempt and Ignorance in A. C's first Sheet thought it time lost to Scribble against one whose Tongue no Wise Man will esteem a Slander Now if the Reader will be pleas'd to consider that A. C. is a mercenary School-Master he will presently discover the reason why in the Conference by his uncivil Comportments and now by his more uncivil Pen he would sain draw A. P. into contempt which thanks be to God A. P. stands very little in fear of from him nor shall he ever give him the honour of a future Answer FINIS
where commanded in Scripture either as to the Obligation or Time of its Celebration as now practic'd by the Church Baptism is necessary to Children for Salvation We are bound to believe that the Son is Consubstantial to the Father that the second Person was Really Physically and Substantially united to our Humane Nature and not Morally only that the Holy Ghost proceeds from the Father and the Son. What plain Texts of Scripture prove these Tenets so as the Arian Eutychian Anabaptist c. shall be oblig'd to submit being convinc'd by the Evidence thereof A. P. therefore asserts that an Infallible Church is requisite to expound Holy Writ to us and by her Traditions which are the living Word of GOD instruct us in necessary Doctrines That which the Dr. appeals to for Judge to wit The written Word of GOD is no other than what has been the Appeal of all Hereticks from CHRIST's time Which consequently cannot be the Rule of one True Church that is Essentially different from an Heretical one And certainly no man of Sense and Judgment can say that a guilty Person will ever appeal to that Judge by whom he is evidently and sufficiently condemn'd but all Hereticks are guilty Persons and yet boldly appeal to Holy Scripture Therefore Holy Scripture is not the Judge by whom Hereticks are evidently and sufficiently condemn'd Whence is clearly made out that there must be some other living Judge by whose Authority Hereticks may be clearly convinc'd and all necessary Points of Doctrine taught and deliver'd to us Would not that be the worst constituted Government in the World in which there should be no living Judge or Explicator of the Law but every one should be permitted to Expound it so as his own Capricio or private Judgment suggests or as it may most make for his own Interest What Malefactor at this rate would not find a Plea for his own Defence and a Salvo for the most Enormous Crimes Now if this in Humane Laws would be esteem'd highly derogotary to the Prudence of the Law-giver shall those be deem'd to have the Spirit of GOD who presume to affirm the same of his Divine Majesty and so far to call in question his Infinite Wisdom and Goodness as to think that in the establishment of his Church he would omit That without which no State or Government could long subsist But here the Dr. may reply what he afterwards says that every one is not left to Expound this Rule at Discretion but must Vse the help of all Ministerial Guides possible that is he must Consult his Confer p. 18. Minister and if one satisfy him not advise with another and so to the end of the Chapter Now what shall we say if this Man prudently distrusts the Mission of his pretended Ministers as every one may that of the Church of England being grounded on meer Humane Authority What if he distrust his Ministers Sincerity Learning Vertue What if he question his having us'd Pious Means in humility of Soul Of which no Body can be assur'd What if Consulting many one tells him one thing another as it usually happens quite contrary What Means are there left to quiet this dubious mind You will say He is then left to his own Conscience Now being so left A. P. desires to know whether this Mans Conscience may be Erronous and actually err in things necessary to Salvation If so then his Religion may prove a meer Fancy if more an Opinion but at most a private Judgement and wholly void of Divine Faith. If he cannot err then each one must be allow'd to be Infallible in his own Perswasion and so the Dr. must grant that to each particular Member which he denies to the whole But that each one may err after all his Endeavours if we allow no living Judge to whom we are bound to submit is manifest from daily Experience by which we see that thousands having made use of all Ministerial Guides possible cease not to dissent amongst themselves and disagree even to Contradiction in things of the greatest moment And against the Dr. ad hominem Roman Catholicks use all the means Protestants can prescribe and many more in humility of Soul and have an undoubted assurance of being in the true way Which being so A. P. would be satisfy'd with what Conscience the Church of England can Prosecute men by Sanguinary Laws who follow her own Rule with the greatest Perfection One word to the Dr. and A. P. will go on to the other Parts of the Dr's Rule That can't be the only true Rule of Faith without which a true Church did subsist But without a compil'd Canon of Scripture assign'd by the Church of England as the only true Rule of Faith a true Church did subsist Therefore a compil'd Canon of Scripture can't be the only true Rule of Faith. The first Proposition is evident for a Church can t subsist without its Essentials one whereof questionless is a Rule of Faith. The second is prov'd thus The Primitive Christians made a true Church But this Church subsisted many years without a compil'd Canon of Scripture as is evident For several years after CARIST's Death pass'd without any written Gospels or Epistles more before they were divulg'd and some Ages before they were compil'd into a Canon Therefore a true Church subsisted without a compil'd Canon of Scripture Therefore that can't be the only true Rule of Faith. The Dr. goes on and asserts that they had the same Proofs for their Bible with the Roman Catholicks viz. The Testimony of the Vniversal Church Confâ—r p. 9. of all Ages Which is manifestly false For neither the Universal Church nor any part of it deliver'd them the Bible as the Protestants have it Whether you consider the Number of Books Conformity of Texts or what is most Material the Sense and Meaning thereof For although the * Note This was only a National Council and of no General Obligation Council of Laodicea approv'd of no more Books than those which the Church of England now allows to be Canonical nor indeed of all those the Apocalypse not being then receiv'd yet that Council rejected not the other Books as Apocryphal But the Church then beginning to examine Holy Scripture approv'd for the present only the above-mention'd Canon neither rejecting nor admitting the other pieces Now in the Council of Carthage held in the year 397. the other parts of Holy Writ being brought under Examination were found to be of equal Authority and consequently receiv'd into the Canon St. Augustin subscribing thereto And this was confirm'd by Pope Innocent the first in the year 402. who giving an Account what Books were receiv'd and directing himself by the Rule of Tradition viz. Quid custodita Series temporum demonstraret sets down these very Books the Epist 3 cap. 7. Roman Catholicks now still allow of And St. Augustine was of the same Judgment as also Pope Gelasius August de Doctr. Christ cap. 8.
Greek and Roman Emperours and of the Kings of Hierusalem France Spain England Aragon Cyprus and Hungary 'T was held in the year of our Lord 1215. by the Authority of Pope Innocent the III. in the time of the Emperour Frederick the II. For recovering the Holy-Land from the Turks and against the Heresies of the Albigenses and Almaricus and the Errours of Abbot Joachim In the midst of this Discourse about the Lateran Conf. p. 15. Council the Dr. brings in the passage of the Impertinent School-master with his Picture which ought to have been alledg'd six Pages before From Father Walsh the Dr. passes to A. P's Breviary Conf. p. 16. and Written Paper though A. P. produc'd no such Paper and having shew'd in one Paragraph how the question of Transubstantiation c. was now agreed on and that he appeal'd to the Fathers Though he would not take them for his Infallible Judge he presently taxes A. P. that he would p. 17. fix to nothing and soon after complains of Mr. M. whom the Dr. himself to avoid the hearing A. P's Testimonies had provok'd to it That he was drawing p 18. them away from their point So that here 's fixing and no fixing almost in a Breath But here Mr. M. intends to have a word with the Dr. The Dr. then says That He desir'd A. P. to read p. 19. out of his printed Paper the place out of Justin Martyr Which is a Misrepresentation For A. P. having at least twenty times offer'd at it in vain at last took occasion of the Dr's being out of Breath to oblige him to hear it After this the Dr. having given in his Narrative a far different Account of his Sense of the Real Presence from what he did in the Conference it self as appears in A. P's Account to which the Reader A. P 's Account of Conf. p. 12. is referr'd where he first granted it and then said he would not speak to that Point passes on to a Quaery put to A. P. by Mr. D. A. C. viz. What Dr. T 's Acc. of Conf. p. 20. kind of Phylosophy that was which maintain'd that Accidents subsisted without Substance and tells you that A. P. saying 'T was true Philosophy D. T. himself ask'd Whether it was true Philosophy to say there was Whiteness without a white thing c. And that it was answer'd GOD could do this A. P. stands to his Answer and desires to know of this Church-Divine who measures his Faith by his Phylosophy By what principle of Phylosophy he conceives GOD to have made all things of nothing to have Physically united his Divine to our Humane Nature to be Three and One in the same indivisible Substance What Phylosophy teaches the Resurrection of the Dead and the washing our Soul by Baptism Now A. P. has been instructed first to see what Faith Teaches and then to weigh it in the Ballance of Phylosophy and if it surpass the reach of Natural Discourse rather to renounce the Principles of Phylosophy than the Articles of his Faith. As for the Contradiction Mr. D. A. C. is said to have discover'd in the Doctrine of Transubstantiation A. P. asserts that Mr. D. A. C. shall never with all his skill in Logick be able to make a Syllogism that implies a Contradiction in any of the Tenets of the Roman Catholick Church It might be wish'd that the conceited Wits of our Time had more Humility and less Vanity For thence would proceed more Inclination to Faith and less to Atheism Then the Dr. alledges the Testimony of Costerus who grants that if CHRIST be not really present in the Eucharist The Worshiping of it would be worse Idolatry than that of the Laplanders who Worshiped a Red-cloath And A. P. adds that if CHRIST be really there for the belief of which there is fourty to one on A. P's side the denying it Divine Worship would prove the highest Impiety besides the violating a Divine Precept of Eating his Sacred Body incumbent on all who are arriv'd at the years of Discretion This puts me in mind of an Atheistical Expression which fell from one of our Protestant Bigots who seeing beyond-Sea a Person of great Quality and Riches leave all to become a poor Capucin said How will this poor Gentleman be gull'd if after all there be no GOD To which Sacrilegious Impiety a stander by reply'd But how will you be gull'd Sir if there prove to be a GOD To apply this How great will be the Confusion of Dr. T. at the day of Judgement when he shall find the Catholick Tenet true whereas if A. P. should to suppose an Impossibility find it otherwise he will not have the least Reason to appear confounded since he had the same Ground to believe Transubstantiation as the Blessed Trinity Here the Dr. repeats that A. P. was again Confer p 21. desir'd to stick to something where A. P. in near an hour and a half could only edge in two Quotations whilst the Dr. rambled through twenty impertinent Subjects most of which he has misplac'd though here you find him by his own account running on no occasion to that of St. Matthew Hear the Matt. c 18. Church Which every one sees how it was to the Quotations A. P. was always pressing him to A. P. Acc. of Conf. p. 13 14. hear Concerning which see A. P's account The Dr. adds That it was resolv'd that Dr. T. Dr. T 's Acc. of Conf. p. 22. should write of this matter and of St. Ambrose St. Cyril and Justin Martyr to Mr. P. and receive his answer In which there is as much Truth as in the matter of Fact he represented in his 4th Page The Dr. would willingly have what he said Ibid. p. 23. touhing Papists being Breakers of their Words to pass for a personal affront put upon A. P. But A. P. has given you a most sincere and modest Account of it in his Relation of the Conference and A P's Acc. of Conf. p. 14 15. Mr. M. being on this occasion most foully aspers'd by the Dr. will add to it what is pertinent The Dr. drawing to a conclusion of the Conference says That having charg'd A. P. with being of D. T 's Acc. p. 24 an Order who had brought in a Foreign Jurisdiction Note That A. P. only spoke of a Spiritual Jurisdiction A. P. asserted That the Pope had had a Right of Jurisdiction here a Thousand Years and that Dr. T. ought not therefore to call it Foreign and that Dr. T. said these were dangerous words A. P. in this matter refers himself to the Judgement of His most Sacred MAJESTY who alone can be injur'd by that Assertion As for what concerns the Bishops and Clergy of the Church of England they must either derive their Orders and Spiritual Power from the See of Rome or else they will never be able to make out they have any at all The Dr. here omits A.