't is true For as a man does not signifie all kind of Animals but only a certain kind So neither an Article of Faith does signifie all matters of Religion but only certain points So that Dr. St.'s distinction comes to be this If by Articles of Faith and Fundamental points of Religion be understood not only Articles of Faith and Fundamental points but also other points which are neither Articles of Faith nor Fundamental i. e. if by these words he understood what they do not signifie then very wisely the Dr. saies pag. 28. The Proposition is true but impertinent as certainly it is impertinent But who makes it so But if by Articles of Faith and Fundamental points of Religion be only understood Articles of Faith and Fundamental points of Religion as whoever has any understanding in him must needs understand Then what then he saies not a word to the Proposition layed down by me viz. A Church that does not err against any Article of Faith nor against any Fundamental point of Religion does not teach Idolatry Whereas according to the common Rules of distinguishing Propositions he should have told us whether our Proposition qualified with that part of the Distinction was true or false But he coggs in another Proposition very different saying That a Church which does not own all Fundamentals of Doctrine may be guilty of Idolatry Let any one judge whether this be not downright juggling Whence the Reader may easily see to what extremities this poor man is brought to make good against us his pretended Charge of Idolatry and to clear himself from Self-contradiction Moreover either he does admit other Articles of Faith and Fundamental points of Religion besides those which are contained in the Apostles Creed or not if he does admit others then the Distinction would run thus If by not erring against any Article of Faith be understood that a Church which does not err against some certain Articles of Faith cannot teach Idolatry i. e. if in place of my Proposition which is an Vniversal Negative be put in another Proposition very different viz. a Particular Negative then the Proposition which he puts in may be false as certainly it may be for a Church may teach Idolatry without erring against every Artiticle of Faith as the Heathens who admitted a Deity and a Religion did not err against every Article of Faith though they taught Idolatry But this cannot hinder the truth of my Proposition which was an Vniversal Negative viz. not erring against any when as his Proposition would be a particular Negative viz. not erring against some As this universal is true a man that does not transgress any of Gods Commandments is a good man but this other particular may be false A man that does not transgress some certain Commandments of God viz. those which concern immediately the honour of God is a good man neither could the falsity of this latter Proposition obstruct the truth of the former But if Dr. St. admits no Articles at all of Faith nor Fundamental points which are not contained explicitely nor implicitely in the Apostles Creed then he must needs reduce to the Apostles Creed the Article quoted in my first Proposition viz. The honour which is due only to God is not to be given to a meer Creature since he grants this to be an Article of Faith and a Fundamental point of Religion as has been seen and doubtless 't is a main Fundamental point too And this is enough for the truth of our third Proposition For if a Church does not err against any Article of Faith even of those which the Dr. grants to be such she does not err against the forementioned Article which even the Dr. places amongst Articles of Faith and if it does not err against this Article it does not teach Idolatry at least that kind of Idolatry which he is pleased to father upon us For to teach any sort of Idolatry at least that which the Dr. laies to our charge is to err against the aforesaid Article which not only in our opinion but also in the opinion of the Dr. and other Protestants is an Article of Faith as does manifestly appear by what has been handled in our Second Proposition My fourth Proposition was framed thus The Church of Rome does teach Veneration of Images Adoration of the Hoast and Invocation of Saints To this Dr. St. page 29. answers That it is agreed on by both sides without adding any more Now I see the Dr. takes heart and dares to grant a Proposition set down by me without stigmatizing it either before or after for Sophistical and Captious Hence I infer that the Veneration of Images Adoration of the Hoast and Invocation of the Saints are Doctrines of the Roman Church and by consequence they are not meer practices of Roman Catholicks For when a practice of the members of any Chuch is taught and approved by the Church her self then such a practice comes to be the Doctrine of that Church This I have said because sometimes Dr. St. does seem to look upon the forementioned points as meer practices of Roman-Catholicks and it is certain that a Church may be a True Church and yet the Members thereof practice some things contrary to the Doctrine and Tenets of the Church whose members they are For the Dr. will not deny that among Protestants there are some nay many who although they assent to the Tenets of the Protestant Church do contradict in their practice the Doctrine they profess to believe being Adulterers Thieves Perjurers and Drunkards living as if there were no God according to that of St. Paul Titus 1.16 quoted by Dr. St. pag. 25. speaking of some who profess that they know God but in works they deny him And yet sure the Dr. will not therefore affirm that the Protestant Church is not a true and sound Church However should she teach Adultery Thieving and Perjury to be lawful or that there is no God certainly the Dr. in that case would not hold her for a True much less for a Sound Church Our present debate therefore is concerning the Doctrines of the Roman Church and whether Dr. St. does not Contradict himself by asserting that the Roman Church is a True Church and yet that she does teach Idolatry or those things wherein it lies My fifth and last Proposition goes thus The Roman Church does not err against any Article of Faith or Fundamental point of Religion Dr. St. does confess pag. 29. That this is his Concession from whence all the force of our Argument is taken and we do not deny but that this Concession of the Dr. is of great concern in order to our present Design All the endeavours therefore of the Dr. are bent to shew in what sense this Concession is made by him and of what force it is in this present Debate I prove this to be Dr. St.'s Sentiment which some did question when my book first came forth as I insinuated above
from several places quoted out of his Rat. Account amongst the rest I alledged the page 54 55. where he affirms adding that this is the sense of the English Church That those points which they defend in opposition to the Roman Church and wherein only they impeach us of Errours agreeing with us in the rest are meer pious Opinions and inferiour Truths which no body is obliged to believe either necessitate medij or necessitate praecepti and consequently that they are not Articles of Faith or Fundamental points of Religion every one being obliged either necessitate medij or necessitate Praecepti to believe all such points and he expressly asserts in the forementioned pages praising thence the moderation of the English Church that she does not acknowledge any thing as an Article of Faith which is not acknowledged as such by Rome it self Since therefore 't is manifest that Rome does not acknowledge as Articles of Faith those Points which the English Church maintains in opposition to her it evidently follows according to Dr. St.'s Concession that neither the Church of England does acknowledge such points as Articles of Faith Whence I shew'd the truth of this our Proposition against Dr. St. and his Cabal The substance of the Argument is this The Church of Rome does not err nor cannot err against any Article of Faith or Fundamental point of Religion unless the points at least some of them against which she is supposed to err be Articles of Faith or Fundamental points of Religion This is evident But none of these points against which Dr. St. supposes the Roman Church to err are in his opinion either Articles of Faith or Fundamental points of Religion as manifestly appears by what we have quoted even now out of him for he supposes her to err only against those points wherein the Church of England differs from us which in his opinion are no Articles of Faith Therefore according to Dr. St.'s opinion the Roman Church does not err against any Article of Faith or Fundamental point of Religion which is the Proposition set down by me Neither can the Dr. say that although the Church of Rome does err immediately only against those points which the English Church defends in opposition unto her yet these points being connexed with Articles of Faith she cannot err against these without erring mediately and by consequence against Articles of Faith he cannot I say affirm this For otherwise he would never grant this our Fifth Proposition as he does Because to err mediately against an Article is to err against that and another point too and so he should absolutely have denyed That the Roman Church does not err against any Article of Faith which he does not In the like manner it would be ridiculous to affirm That one did not kill such a man because he did not immediately destroy the Union between the Soul and the Body in the dissolution whereof death formally consists but only mediately and by consequence because he destroyed some disposition necessary to the conservation of that Union as if one Arraigned for having killed a man should answer That he did not kill him That he only cut off his Head Nay if those particular Tenets of the Protestant Church are so connexed and linked with Articles of Faith that whoever denies or destroies the former must also deny and destroy the latter one would be obliged necessitate medij or praecepti not to dissent from such points Because we are obliged not to deny any Article of Faith and consequently not to deny any thing which being once denyed an Article of Faith is also denyed and cashiered which is contrary to what he asserts in the place above quoted where he affirms that men are prohibited to oppose them particular Tenets of the English Church exteriourly but not to dissent from them interiourly So because men are prohibited to kill others they are obliged not to destroy any Disposition whereon the life of man necessarily depends Nor is this Fifth Proposition laid down by me only as Dr. St.'s and his Associates opinion but as I proved in my Book it is also the common assertion of other Protestants some of them averring This to be the judgment of all Learned Protestants accusing the contrary party of their Brethren of an ignorant Zeal and King James adds they are worthy to be burnt Hence is that common speech of Protestants boasting of their Charity therein that the Roman Church doth not teach any Errour Fundamental Damnable or Destructive to Salvation That she does not err in the Foundations but in the Supurstructures nor in Fundamentals but only in Not-fundamentals nor against Articles of Faith but against inferiour Truths only Now to err in Fundamentals or to admit a Fundamental Errour is to err against a Fundamental Truth Whence I conclude that according to the constant perswasion not only of Dr. St. and his Partizans but also of all Learned Protestants The Roman Church does not Err against any Article of Faith or Fundamental point of Religion which was the very Proposition I laid down in the fifth and last place Let 's examin yet farther how Dr. St. still boggles at the forementioned Proposition All that in substance he saies is this That he never granted the Roman Church to be a Sound Church or consequently that she did not err in some matters of Religion requisite to the Soundness and Integrity of a Church neither can he shew that I alledged him to the contrary neither does this fifth Proposition express any such thing as is manifest What therefore here and in other places he confessedly grants is That our Church is a True Church unerring against all Fundamental and Essential points of Religion and against all Articles of Faith which is all that is necessary to the absolute Truth of the forementioned Proposition Wherefore as it would be very absurd to answer one who intending only to prove such a person not to be dead should take this Proposition Such a person is yet a true man retaining all the Essentials of a man to answer I say that what he avouches of him is true but that such a person is not a sound man So it is very impertinent when I proposed only to him that the Roman Church does not err against any Article of Faith or Fundamental point of Religion requisite to the Essence of a True Church as all Fundamental points are to tell me that the Roman Church does err against some points of Religion requisite only to the Soundness of a Church such as he fancies the particular Tenets of the Protestant Church to be which is to tell me in plain English That what I say is true but what I say not is false which answer is very impertinent and good for nothing but to trifle away the time And hence will appear of what force this Concession of Dr. St. is to our present Design which is to shew him guilty of Self-contradiction by granting our Church
not to err against any Fundamental point of Religion and yet affirming that she teaches Idolatry and such gross Idolatry For to teach Idolatry especially such a gross Idolatry as he is pleased to Father upon us is according to his own express assertion to teach or require that the Honour or Worship due only to the Creator be given to to a Creature and to teach this is to err against the contrary Truth viz. The Honour which is due only to the Creator is not to be given to a Creature as is evident and consequently it is to err against a Fundamental point of Religion For such does Dr. St. acknowledge to be the aforesaid Truth Whence I conclude that to say our Church does not err against any Fundamental point and yet that she does teach such gross Idolatry as he is pleased to fasten upon her is to say That she does not err against any and yet that she does err against some which is a palpable Contradiction Were the Idolatry he Fathers upon us destructive only to something requisite meerly to the Soundness of a Church and to some Non-fundamental point his distinction would have been to some purpose But since the Idolatry he laies to our Charge is destructive according to our own Concession to something requisite to the very Being of a Church viz. to a Fundamental and Essential point the forementioned Distinction of the Truth and Soundness of a Church is altogether frivolous Finally Dr. St. pag. 32. speaking in particular concerning our fifth Proposition saies That if this Assertion The Church of Rome does not err against any point necessary to Salvation be only meant of those Essential points of Faith which he supposes antecedently necessary to the Being of a Church he denies it not and he makes the antient Creeds of the Catholick Church before he had made mention only of the Apostles Creed to be the best measure of those things which were believed to be necessary to Salvation But he adds That he does not see of what use the forementioned Concession of his can be to us in the present debate unless we can shew which he supposes we are never able to doe that whatever Church does embrace the antient Creeds and own all the Articles of Faith which are contained in them cannot be guilty of Idolalatry But this answer of the Dr. is lyable to the same exceptions we produced against him in the Explanation of our Third Proposition For 't is a very different thing to say A Church that embraces and owns all Essential points of Faith which is the Dr. 's Proposition and a Church that does not err against any Essential point of Faith which is our Proposition tacitely at least granted by him For a Church may contradict her self and err against those very points which she embraces and owns how can the Roman Church be a True Church as the Dr. often confesses she is unless she be free from all Fundamental Errours and how can she be free from all Fundamental Errours if she errs against any Fundamental point and finally how does she not err against a Fundamental point if she teaches Idolatry yea the grossest Idolatry of the world Whence I conclude that not only this main Proposition is granted by him in the sense I pretend viz. That the Roman Church does not err against any Article of Faith or Fundamental point of Religion even of those which he acknowledges to be such but also that this his Concession is effectual to evince our present design viz. to clear the Roman Church from the Idolatry cast upon her and to prove the Dr. guilty of Self-contradiction by granting that the Roman Church does not err against any Fundamental point of Faith and yet charging her with Idolatry and with such gross Idolatry To say the truth I would never desire an Adversarie to grant me more in order to confute him than Dr. St. has and does grant in the present debate For these Five Propositions set down by me are either absolutely granted by the Dr. or at least not denyed by him in the sense I pretended as is apparent by what has been discuss'd and we take this Non-denial of the Dr. for a grant or consent according to that Maxime Qui tacet consentire videtur And certainly had he thought them false he would have denyed them whenas he does not so much as deny one of them in the sense intended but some other Propositions very different Wherefore these Propositions being granted in the conformity aforesaid the method I took was to deduce from them the contradictory of the Calumny cast upon our Church by Dr. St. For to lay down Propositions or Principles and to deduce nothing from them is as if one should lay Foundations without building the Superstructures as to make Deductions without first laying Princiciples as some do is to build without Foundation And because some cannot others will not make by themselves the deductions especially when they are contrary to what formerly they have imbibed and are resolved to maintain I thought it best to make them to their hand However because the main nay the sole exception that some persons had against my Book was because I used a Scholastick Method framing my deductions in a ridged Syllogistical form it seems to me expedient for the satisfaction of such persons to produce here the reasons that moved me thereunto which are these First Because this method I took is a close clear short and convincing way and since I desired in a matter of so great concern and not having too much time to be quick close clear and short with my Adversary in order to convince him of Self-contradiction I made choice of this Method Secondly all Discourses whatsoever loose or not loose do necessarily imply some Syllogisme wherein the truth one endeavours to prove is inferred or pretended to be inferred from some Principles And although all kinds of Discourses are obnoxious to Fallacies and Sophistry yet this difference there is between Loose or Rhetorical Discourses and Logical or not Loose that in Rhetorical Discourses as being commonly interlaced with several digressions and gay Metaphors which amuze the Reader the fallacy is easily disguised But in ridged Syllogistical Discourses devested from gaudy Expressions quaint Metaphors and unnecessary digressions the Fallacy if there be any is with far less difficulty detected And this is the reason that when we will manifest the Sophistry of a loose discourse we do commonly reduce it to a Syllogistical form the better to discover it Now because I desired to deal fairly and sincerely with Dr. St. I made use of this method to the end that were there any fallacie in my Syllogisms it might more easily appear unto him And although in almost every page he impeaches me of Sophistry Captiousness yet he do's not legally shew any one of my Syllogisms to be lyable to any of the Fallacies the Logicians make mention of and one would think that
would such a man breed in those who either by reason of their Education or upon some other account were ignorant of the true condition of Christian Religion and had already some prejudice against it That these are the Artifices used by Dr. Still against Roman Catholicks might be evidenced by several instances taken out of his works One of the proofs that he alledges to evince the Roman Church to be guilty of Fanaticisme for that was his intent are the extravagancies of the Alumbradoe's and Fratricelli who were not only disowned but condemned by the Prelates of the Roman Church Moreover he pretends to father upon the Roman Church the Gun-powder Treason though detested by Roman Catholicks and without so much as taking notice of the Sentence that King James who was most concerned in that plot gave in Vindication of Catholicks in his own Declaration about it saying That the generality of his Catholick Subjects did abhor such a detestable Conspiracy no less than he himself If such Artifices therefore as these be warrantable what Community is there so holy I say again which may not easily be traduced Should God permit Dr. St. as certainly he may to declare himself a Jew or an Atheist he has already laid up good store of Arguments wherewith according to his manner of proceeding to traduce Christianity Fathering upon the Christian Religion all the horrible sins that ever have been committed by any Christian whatsoever Protestant or Catholick And if he should want matter to fill up his Volumes as following this way of attacking his Adversary he scarce ever can he may suppose Christians either to teach Crimes which they do not teach or what they do teach to be Crimes which is the way he commonly takes to oppugne Roman Catholicks Since therefore the same Topicks and Reasons drawn from them wherewith Dr. St. endeavours to traduce the particular Tenets of the Roman Religion may without difficulty be levelled against the general Principles of Christian Religion That he has been pleased to make use of those Arguments rather against the former than the latter could not proceed out of more Reason for the one than for the other and consequently it proceeded from some Interest which has so great an Adscendent over the hearts of men or other passion that byass'd him that way Whence I affirmed that had the same passion of Interest byassed him against Christian Religion which made him so malicious against the Roman it is very credible that he would have shewen himself as pievish against the one as the other All this I have said to signifie what it was that this verily believe of mine was founded upon In confirmation of what was couched in the forementioned words I added immediately But this Dr. is so unfortunate as well in vindicating the Protestant as in attacking the Roman Church that he neither produces any thing in vindication of Protestancy but the same or the like may be alledged in defence of Socinianisme and other Heresies condemned as such by Protestants See the Guide in Controversies Discourse 4. nor opposes any thing against the Roman Religion but the same or the like may be objected by Jews or Pagans against the Christian which according to Scripture is a scandal to the former and a derision to the latter So that whoever will be pleased to reflect seriously upon his Discourses he may clearly see that his Proofs for Protestancy will assoon make one a Socinian as a Protestant and his objections against Catholicks will assoon make one no Christian as no Catholick And what does the Dr. answer to all this All that he could which is just nothing not taking so much as notice of the forementioned words although they contain two main points which are proved at large by several Catholick Authors and do utterly enervate whatsoever Dr. St. brings for himself or against us and do moreover force the Dr. himself to salve whatever he produces against Catholicks if he will be a Christian and to confess the inanity of whatever he alledges for Protestants as such if he will not be a Socinian The first point is that he alledges nothing in defence of Protestancy as Protestancy which may not be alledged and with the same force too in vindication of Socinianisme or any other herefie This point has been discuss'd at large by those two famous and solid Divines the Author of Protestancy without Principles and The Guide in Controversies Disc 4. now quoted wherein is contained a Plea between a Protestant and a Socinian And although Dr. St. has had at last the courage to offer at an answer to the forementioned Books yet he has not dared to touch this point which is no small confirmation of the opinion some have conceived that Dr. St. is a Socinian and yet the Church of England looks upon Socinians as Hereticks The second point is That Dr. St. produces nothing against the particular Tenets of the Roman Church but the same or the like may be objected by Jews Turks Pagans or Libertins against the Common Principles of Christianity Neither is he ignorant but that some Pagans look upon our Scriptures as Fables no less than Dr. St. looks upon the Legends of our Saints as such The Jews also denyed the New Testament and the Turks make our Scripture to truckle under to their Alcoran This point is solidly discuss'd in that erudite Book Reason and Religion and although the Dr. pretends to answer it yet he prudently waves this point or very slightly touches it spending the far greater part of his Answer in scoffing at the Miracles of the Roman Church even those which have been authentically approved in particular by her in the Canonization of Saints thinking this a fit subject for his drolling Wit Yet what he there saies concerning this Argument is a new confirmation of this our second point For he objects nothing material against the Miracles of the Roman Church but the same or the like is or may be objected by Libertins against the Miracles of Christ the Prophets and the Apostles as the same Author in his late reply does make apparent Yet the Dr. to shew us that he is a Christian saies pag. 8. That he has made it his business to assert the Truth of Christian Religion in a large Discourse several years since published by him But to this he himself answers bringing the Example of Vanninus who writ for Providence when he denied a Deity pag. 9. he concludes thus In plain terms I know but one way to satisfie such as you are but I will keep from it as long as I can and that is to go to Rome and to be burn'd for my Faith For that is the kindness there shewed to those who contend for the purity of Christian Religion against the Corruptions of the Roman But the Dr. must pardon me if I tell him plainly that I cannot believe he would ever be burn'd for defending the particular Tenets of the Protestant Church
since he himself affirms in his Rational Account pag. 54 55. That such Tenets are neither Articles of Faith nor necessary to be believed either necessitate medij or praeeepti no Legacies of Christ or his Apostles but only inferiour Truths and meer pious opinions which no body is bound to believe Nay we cannot be secure that the Dr. does assent to them but perhaps in his heart he holds the contrary Doctrines For according to his Cavils about the intention of the Priest one can have no security of the intention or thoughts of other men And why should I think that Dr. St. does love so little his own life as to be burn'd for the defence of such Tenets which according to his own Principles he is not bound to assent unto and perhaps in his heart for ought I know he does not believe them to be true Certain it is that should he be burn'd for them he would not be burn'd for his Faith nor be a Martyr upon that account since even in his own opinion they are not Articles of Faith Moreover should Dr. St. be burn'd at Rome for contradicting or opposing the Religion there established he would be burn'd as a Malefactour even according to his own Churches Principles For it is the Doctrine of the English Church that all Soveraign Temporal Princes at least such as are Christians are Supream Heads of the Church in their respective Dominions and consequently that all are bound as long as they are in such Dominions not to contradict nor oppose the Religion there established by the Supream Prince Since therefore Protestants confess the Pope to be Supream Temporal Prince of Rome and its adjacent Territories and accordingly to be Supream Head of the Church in those places seeing they own him to be a true Christian Prince though they will needs have him to be Antichrist in manifestly follows that even according to Protestant Principles if Dr. St. should be punished at Rome for opposing the Religion there established and for drawing from it the Popes Subjects he would suffer as a Malefactour Besides how civil Rome has shewen her self to several English Protestants persons of Quality who have gone thither to view the Curiosities of the City they themselves many of them being yet alive can witness and from such instances the world may judge whether Rome has not been kinder to English Protestants than London to Italian Papists Yea if Dr. St. has so much zeal as to be burn'd for his Religion 't is not necessary for him to go so far as Rome They may do him that kindness here in England where several have been burn'd for Socinians since Protestancy came in In fine we may secure Dr. St. that should he persist at Rome to grant such palpable Contradictions as we have shewen he does he would never be burn'd there for his Religion yet I would not secure him that in such a case he should not be shaved and sent to the Pazzarelli as happened some years agoe to Three English Quakers who having gone to Rome to Convert the Pope as they said and Preaching in the publick Streets in a forreign Language it seems they had not yet the Gift of Tongues were look'd upon as Madmen and accordingly committed to Bedlam Yet soon after information being given in by some of our Nation what manner of people they were they were presently set at liberty and they offered to supply them with Moneyes which they refused Whether Dr. St. would imitate them in this I know not The Dr. in his second Discourse in the Dedicatory to the Earl of Shaftsbury saies That if he once loses his Senses or his Vnderstanding that is if he once falls mad he knows not whether it may be his Fortune to be carried to Rome But fear not Dr. you will certainly be left in London to go about the Streets ranting at Popery and Popish Idolatry For commonly Madmen harp upon those things which made them run mad or Singing the Catholick Ballad or some such other to Tom a Bedlams Tune and it will not be hard for the Dr. to say them without Book For as one affirmed as truly as ingeniously all such Ballads which have been lately published are nothing else but Dr. St. put in Rhime And the Dr. would do then quite as much good by singing such Ballads against Popery as he has done hitherto by Preaching the like things against it Dr. St.'s Works were heretofore look'd upon as Play-Books as I have already Insinuated But now it seems they have degenerated into Ballads He is resolved I see out of his exceeding great Charity and Compliance to oblige all sorts of Merry Wits Neither do I blame the Dr. for what he has Writ in defence of Christian Religion yet I must tell him that none court one more than such as are secretly contriving his Ruine What I blame in him is That with the Objections he makes against the Roman Catholick Religion he destroys Christian Religion which before he had vindicated and pulls down with one hand what he had set up with the other and I have evidenced already that it is not enough for a Christian to assent unto all the positive Tenets of Christianity but 't is also necessary not to teach any thing destructive to any of them But the Dr. retorts the Argument and will needs have us to destroy Christianity with our manner of proceeding pag. 9. and that we cannot maintain the cause we have espoused without plunging those who relie upon our word into the depth of Atheisme He conceives forsooth a great fear alas good man that some being press'd by our Arguments will rather become no Christians or turn flat Atheists than Roman Catholicks Such is the hatred and prejudice they have against the Roman Church The inanity of this Objection has been laid open above it is grounded upon this pitiful Principle That we ought not to press men out of good and solid Maxims which they themselves assent unto to prove what we pretend least perhaps rather than they will grant what we endeavour to prove they will denie those common Principles wherein they agreed with us and by consequence make the gap and difference between us wider If Christian Religion be so beautiful solid and incorrupt as certainly it is and the Roman Religion so Superstitious Idolatrous Ridiculous as he fancies it to be sure they are as different one from the other as black from white And what fear can there be that men ever take white for black or black for white unless he supposes those with whom he deals to have quite lost their senses and understandings yea to compare them together if they be so different is the best way to make the Beauty of the one and the Ill favouredness of the other appear the greater according to that Maxime Opposita juxta se posita magis elucescunt So that Dr. St. and his Associates do evidence to the world either that they have a very