Church you mean those who in opposition to the Roman are termed the Reformed I answer that it doth not follow that they are either the true Church or not for they may be and are a part of it and thus in the name of all Protestants I affirm we are a part of the true Church Pa. If yours is the true Christian Church then it must have these following Marks Visibility Unity Universality Sanctity Pro. I told you before we are not the whole but a part of the true Church for we dare not as you do exclude all from Salvation who are not in all things of our Profession and therefore to find whether we be a part of it or no we are not to look for these Marks but for the Conformity of our Doctrines with the Word of God or if we should allow these for Marks of the true Church the way to know whether we be part of the true Church or no is to enquire whether we teach the same Doctrine which we are to prove by the Holy Scriptures according to that of St. Austin De Unit. Eccl. c. 16. Let them shew whether they have the Church only by the Canonical Books of the divine Scriptures But we deny these to be the Marks of the true Church Of Visibility a Mark of the Church PA. 2. The House of our Lord shall be prepared on the top of Mountains or it shall not Pro. It shall Isa. 2. 2. Pa. Why then do you deny that the Church shall be always visible Pro. Because that Text Isai. 2. 2. is no Promise of a Perpetual visibility but only of a time when it shall be so and so it was in the Primitive times but it doth not say it shall never cease to be so visible Where by visible I mean that the true Church shall be always in sight so as by its external Glory to be known to be the true Church and this that Text doth not promise for it will not follow that because the Church shall be so therefore it shall be always so and if it be not always so it can be no mark Pa. 3. A City seated on an Hill can be hid or not Pro. It cannot Pa. Then the Church cannot be invisible Mat. 5. 14. Pro. That doth not follow for in the Judgment of divers Fathers this place is not spoken of the Church but the Apostles or the good Works of Christians But if it be understood of the Church all that it proves is that it cannot be hid as long as it is seated upon an Hill but it doth not follow that it shall be always seated there Pa. 4. Christ either founded a Church on Earth that all Nations may be edified therein or he did not Pro. He did Pa. Why then do you say the Church may be invisible since all Nations cannot be edified in a Church unseen Isai. 2. 2. All Nations shall flow unto her Psal. 86. 9. All Nations whatsoever thou hast made shall come and adore before thee Pro. Because there is no Promise that the Church shall be evident to all Nations at all times but that there shall come a time when it shall be so but it doth not say it shall be so always but it shall be evident so as to edify all Nations in God's time Pa. 5. A Man for not hearing the Church is termed in Scripture an Heathen and a Publican or not Pro. He is Mat. 18. 18. He that will not hear the Church let him be to thee as an Heathen or Publican Pa. How then shall a Man be termed an Heathen or Publican for not hearing a Church that was not visible or yet extant in the World Pro. This Text is nothing to the purpose and that upon two accounts 1. Because the question is Whether the true Church be always visible to those who are not Members of it as Heathens Infidels c. Now this Text speaks only of those who are Members of it to these it is always visible but not to those 2. Because the question is whether the Universal Church be always visible but this Text speaks of a particular Congregation and therefore is not to the purpose seeing if it proves any Church always visible it proves every particular Congregation to be so but as it is plain that these Arguments do not prove that the Church is to be always visible so neither do you at all prove that if it were so it would be a Mark of the true Church seeing Pagan and Jewish Churches can plead Visibility and yet it doth not follow they are the true Church because they have it Of Unity as a Mark of the true Church PA. 6. A natural Unity and Connection of the parts among themselves and to the Head is necessary for the Conservation of the Body or it is not Pro. It is Pa. If it be Why is that natural Connection proper to a natural Body and not a Spiritual Connection proper to a Spiritual Body Pro. A Spiritual Connection is proper to a Spiritual Body but this is nothing to the Purpose as a proof that Unity is a Mark of the true Church for this Connection of the Spiritual Body must be an Union and Connection of each part in sound Doctrine now we must know what Doctrine is sound before we can know whether the Parts be united in it Pa. 7. Christ promised that there should be Unity in his Church John 10. 16. or he did not Pro. He did Pa. If he did why do you deny Unity Pro. We do not deny it we maintain it but we deny it to be a Mark of the Church which it cannot be seeing this Unity must be either in true Doctrine or in false it cannot be in false if it be in true we must first know which is true before we can know whether it be the Unity Christ promised Pa. 8. Unity is either requisite in Gods Church or not Pro. It is Pa. Why do you then deny the necessity of Unity Pro. We do not deny it to be necessary we maintain that without Unity in all points of Faith there can be no Church but it will not follow that because it is necessary it is a Mark whereby Heathens may know the Church seeing other pretended Churches have Unity as well as the Christian and nothing can be a Mark which is not proper to it alone Pa. 9. Christ when he Prayed his Prayer took effect or it did not Pro. It did Pa. If it did then Christs People are one Pro. They are so What then but it doth not thence follow that Unity is or can be a Mark to know the Church by Where pray remember I speak of such a Mark whereby those who are not of the Church may know her to be the true Church Of Universality as a Mark of the true Church PA. 10. To be Universal or Coexstent with Time and Place is a Mark of the true Church or it is not Pro. I could wish you would a little
explain what you mean by those Terms if you mean as Bellarmine and the Catechism ad Parochos that to be called Universal is a Mark of the True Church or if you intend that to be existent every where be a Mark of it I answer it is not Pa. Why then does the Scripture say Matth. 28. 20. Go ye teach all Nations c. And behold I am with you even to the Consummation of the World. And again Ephes. 4. 12. He gave some Apostles c. to the Consummation of the Saints Pro. The Scripture says so because under the Gospel the Church was not limited to the Nation of the Jews but all Nations might be Members of it and there should be a Church to the end of the World but it doth not therefore say this Church should be in all Nations at all times much less doth it say that its being so is a Mark that it is the True Church Besides that Text of St. Paul Ephes. 4. 12 13. is spoken of the perfection of the Saints in Holiness not of the consummating their Number tho' if it were it says nothing of the Name Universal or the Churches existing every where being a Mark to know it by Pa. 11. The Church of God is either Universal or coexistent with all time or not Pro. It is John 14 15 16. The Comforter shall abide with you for ever Luke 1. 33. He shall Reign in the House of Jacob for ever and of his Kingdom there shall be no end Pa. If it be why do you deny Universality Pro. Before you took Universality in one Sense now in another That the Church shall abide for ever and this Universality we do not deny but we deny it to be a Mark of the true Church and that for this Reason because it cannot be known what Church shall endure for ever till the end of all things matter of Future Duration being impossible to be known till the time is finished for how can you know before-hand what will endure for ever the true Church will endure for ever but you must first know which of all the Pretenders to it is the true before you can know which shall endure for ever This therefore cannot be a Mark of the true Church For the Marks of a thing are always present but this Duration is not present but to come and therefore cannot be a Mark. Pa. 12. Christ's Church is Universal or co-existent with all places or it is not Pro. You seem here to mean that Christ's Church is dispersed over all the World in all places and if so I say it is not Pa. How then can it be true that their sound went over all the Earth or kow can all Nations be taught Pro. All Nations shall be taught but there is no necessity that they should be so at all times or that the Church should be always dispersed in all Nations So that this can be no Mark because a Mark must be always evident but it was not evident in the beginning of Christianity nor is not now in many places Pa. 13. The Church of Christ is either Universal or Catholick or it is not Pro. What mean you by its being Universal or Catholick If you mean as we do in the Creed that it comprehends all the true Professors of the Gospel I say it is Pa. Why then do you renounce Universality Pro. We do not renounce it we only say it is no Mark for seeing the Catholick Church is that Church which comprehends all true Christians we must first know who are true Christians before we can know what Church comprehends them Of Sanctity as a Mark of the true Church Pa. 14. The Church of Christ is eminent for Sanctity of Discipline and Dectrine or it is not Pro. It is Pa. Why then do you deny Sanctity in the Church Pro. We do not deny it we affirm it that is Holiness and Purity of Doctrine to be the mark of the true Church and we desire it may be tryed whether we are not of the true Church by that Rule Pa. 15. The Church of Christ is either Sanctified or She is not Pro. The Church of the Elect is Sanctified but the Church of visible Professors is not yet the Doctrine of it is indeed Holy as to the Foundation in which respect we do not deny Sanctity in the Church Pa. 16. The Church of Christ is manifested to be Holy by the Grace of Miracles or she is not Pro. The Grace of Miracles is a new Grace which I understand not and I believe neither do you but for the gift of Miracles I say that is not a Mark of the Sanctity of the Church Pa. Why then did Christ say Joh. 14. 12. c. He that believes in me the Works that I do he shall do and greater Pro. Christ said so because he gave the Holy Spirit to his Followers and a power of working Miracles as long as it was necessary but it doth not follow that it is so always much less doth it follow that they are a Mark to know the Holiness of the Church by seeing Antichrist is to do miracles and the Holy Fathers tell us Hereticks did many yet their miracles will not prove the Sanctity of their Church Pa. 17. Christ either granted true Believers the Grace of Casting out Devils or he did not Pro. Christ did not grant that Power to all true Believers Pa. Why then do you belye the Scriptures Mar. 16 17. Pro. We do not belye them that Text is not spoken of all at all times that do believe and this you must grant or else affirm that none are saved but them who work Miracles which is absurd and false That Power was given in the Beginning of the Church because it was necessary but you cannot prove it so now However we do not deny that God can work miracles by the Hands of his Faithful Servants when he pleases but we do deny that they either are or can be a mark to find the true Church or its Holiness by and you cannot prove that God ever intended or promised that they should be so The true way to find the Church is to examine the Holyness and Purity of its Doctrine and on this we rest our Cause that ours is Pure and Holy and therefore we are of the true Church Pa. 18. Your Church hath these abovementioned Marks or she hath not and if not she is false Pro. That doth not follow for they are not the marks of the true Church as I have proved Holiness indeed is a mark of the true Church that is Holiness of Doctrine and that we affirm we have which is a sufficient Answer to the rest of your Queries however let us hear them Pa. 19. Your Church hath been apparent or visible ever since Christ or it hath not and if not she is false Pro. Our Church hath been always visible to its Members though as a distinct Congregation not to those who were not Members of her
but it is not therefore true that it is false for visibility I have proved not to be a mark of the true Church Pa. 20. Your Church either did appear before Luther and Calvin or it did not Pro. It did Pa. If she did in what Kingdom or Nation was your Doctrine Preached or by whom Pro. Our Doctrine was Preached by Christ and his Apostles and by the ancient Fathers in all Nations where-ever the Gospel came and this we are ready to prove Pa. 21. Martin Luther and John Calvin were the first Founders of your Church or they were not Pro. They were not Pa. If not produce any that ever professed ' the same Articles with you before them Pro. We do produce Christ and his Apostles with the general Consent of the Fathers for the first five Hundred Years after Christ and even when the Church was hid in Babylon and fled into the Wilderness from the Tyranny of Antichrist there were Multiiudes who professed the same as we do Pa. 22. Luther and Calvin either separated themselves from the World or they did not if they did then they departed from the visible Christià n Religion Pro. I never heard before that to depart from the World which is the Duty of every good Christian was to depart from the Christian Religion it was always accounted a Cleaving to it but I suppose you mean they departed from the Church or they did not and then I answer they did not they departed not from the Christian Church nay not from the Roman Church but only from the errors of it for we still profess a Communion with all the Orthodox living in the Communion of that Church nay at that time the Church was visible in the Waldenses c. from whom they separated not so that they departed not from the visible Church though if they had they had done no more than what the People of God are commanded to do in obedience to that Call Rev. 18. 4. Come out of Babylon my People Pa. If they did not who joyned with them or to whom did they adhere Pro. All who obeyed that Call of God whose Eyes God opened to see and whose Hearts he encouraged to leave those Corruptions they lived under all these joined with them and for the other question To whom did they adhere I answer they adhered to Christ and his Apostles and the triumphant Church in Heaven to the Doctrine of the ancient Fathers and to all those who had shaken off the Corruptions of Rome Who were at that time in Bohemia Germany Piedmont France England c. many Thousands they adhered likewise to the Eastern Churches who never acknowledged the Pope nor were polluted with the Corruptions of Rome Lastly they adhered to all who lived in the Communion of Rome and were not tainted with the Corruptions of it Pa. 23. Your Church either hath Unity or it hath not Pro. It hath Pa. Why then are there so many Sects and Schisms among you Pro. There are none who differ in essential Points In which Unity of Doctrine consists as for those Sects who do differ in essentials they are none of our Church but the Spawn of Yours as we can prove Pa. 24. All your Reformers did either agree in matters of Faith or they did not Pro. They did All those who we own to be of our Church did Pa. Why did they so much differ in essential Points Pro. They did not differ in any Essential Points Pa. 25. Luther and Calvin were either true Reformers or they were not If not then you follow false Reformers Pro. They were true Reformers But if they were not you can bring no Argument against us for we follow them no fâ—â—â—ther than they followed Christ. Pa. If they were why did they differ in the most essential Point of the Holy Sacrament Pro. They do not differ in an essential Point their difference there is not Essential they both agree that Christ is Present but for the manner of his Presence it is no essential Point Pa. But they differ in the Government of the Church Pro. They do not differ in any essential Matter in that Point even according to your own Principles Pa. 26. All your Reformations either do agree or they do not Pro. All our Reformations do agree in essential Points as for others who call themselves Reformers but are not we have nothing to say to them Pa. If they do produce any two that agree in all Points Pro. All of them agree in all necessary Points and I challenge you to produce any differences in such Points among us the difference we have about lesser questions are greater among you than us Pa. 27. Your Church either is Universal or it is not Pro. I have proved that Universality is no mark of the true Church and therefore the question is impertinent we do not say we are the Catholick Church but a part of it and this we are ready to prove but it is not necessary to shew any of our Preachers in Japonia c. For the same question might be put to the Christian Church in the ancient times before many Nations were converted and to your Church it self at the first discovery of America shew one of your Preachers in those Countries Pa. 28. Your Church hath either converted Nations or she hath not Pro. She hath Pa. If she hath shew one Nation that she hath ever converted Pro. All Nations converted by the Apostles and Primitive Christians or by the true Church in any Age were converted by that Church of which we are a part New-England and many other Parts of the West-Indies with several Places in the East have in particular been Converted by the Protestants Pa. 29. Your Church either hath been Universal or it hath not If not She is not the true Church Pro. I told you before we are only a part of the true Church and for the question Whether it be Universal or not it hath been as Universal as the true Church hath been but I would willingly know what you mean by Universal for if you mean in all places we deny it to be a Mark of the true Church as I proved before Pa. What time hath your Church been coexistent before Luther and Calvin Pro. I told you just now our Church was existent in the Apostles and Primitive times and ever since though not so visible as then If you mean any thing else by the term Coexistent when you explain it I will give you a farther Answer which is a clear Answer to the next Query 30. In whatever Place the Apostles and Primitive and Orthodox Christians were there was our Church and this we are ready to prove Pa. 31. Your Church hath Sanctity or it hath not Pro. It hath Pa. If she hath shew one of yours that ever was Canoniz'd Pro. That is an impertinent question How comes Canonization to be a note of the Churches Sanctity and where did ever God command it So that it cannot be
Peace here and Bliss hereafter The Consideration of this when duly weighed can never fail of putting us on Enquiry how we shall attain it The Jaylor was no sooner awakened but he puts the question what shall I do and we have this Enoouragement to prosecute the Search that if we seek we shall surely find and the Holy Spirit shall guide us into Truth Of all the Papers lately published by the Gentlemen of the Romish Church I find none which seems more earnestly to seek Truth than this which I have here answered and I am not so uncharitable as to doubt at all of the Sincerity of the Authors Profession in the Epistle but I must say they have not taken the right Course these Queries should have been put before they turned which if they had I believe their now Ghostly Fathers had missed their Proselytes therefore I desire of thee Reader that if any Reply be made to this Treatise or if some Emissaries should attempt thee privately in defence of what I have here answered thou wouldest Suspend thy Judgment till I have time to Reply or else consult some learned Divine and then I am sure there is no danger of thy Perversion if thou retainest a sincere desire to find the Truth the want of that Caution hath perverted several within my Knowledge the Priests industriously keeping those whom they design upon from such Helps by urging the plainness of their Arguments which often catch unconsidering Persons For thy Benefit I have answered every Argument which my Adversaries offer setting it first down in their own Words So that all the Papist speaks is the words of their Book which I have therefore caused to be Printed in a different Letter I have been brief in my Answers yet plain and full if any reply be made I desire it may be done with the same Calmness I have used and without running from the question if any particular be proved Erroneous I here promise to recant it for I write not out of Prejudice or Passion God is Witness but a desire to find the Truth and I shall receive so much Satisfaction from being better informed that I shall not be ashamed to learn. My Adversaries profess the same I beg of them they would keep to it I promise nothing but plain Evidence of Truth shall prevail with me I hope the same of them that if they find the Motives of their Change weak and frivolous as I think I have made them appear to be they will not be ashamed to make â—â— better Since my Answer was finished there came forth a Treatise pretending to search into the Grounds of Religion which is much to the same purpose with that I have here answered and I don't know any Material passage in it but what thou wilt find resolved here it is drest up with a little more Art than my Adversaries and consequently with less Sincerity One of the great Charges which they draw up against us is That we follow the Private Spirit a word which they make much use of but I don't know what they mean by it if they intend to blame us for expecting the assistance of the Spirit of God in teaching and instructing us let them prove that God hath not promised it and we are not to expect it if they can but if they mean as I suppose the believing nothing but what Sence and Reason tells us is from God if it be this they call the private Spirit at the same time they find fault with us they condemn themselves for it is no more than what they must necessarily follow in Reading their Councils Catechisms and Fathers or in hearing their Preachers for we do not use our Reason in the examining the Truth of what God hath said but in examining what it is that he hath said and let them shew us another way to come to the knowledge of his Will and they will do more than their infallible Councils ever thought of I would willingly take away all occasion of disputing about Words for which reason I desire thee to take notice that because I would not puzzle the unlearned Reader with hard Words I have called several Passages METAPHORS in the 61st Query which are indeed METONYMIES but the other term being more generally understood I chose to use it which I hope my Adversaries will take notice of and not wrangle about the Propriety of the Expression when there is no need of it I cannot but take notice what wonderful Reverence my Adversaries and their Church pretend to have for the Fathers and yet these Gentlemen Quer. 73. Charge several of them with Blasphemy for say they if you say Christ descended into the Hell of the Damned then you Blaspheme and yet St. Austin Ser. 120. de tempore lib. 12. de Genesi ad litteram c. 33. Epist 57. ad Dardan Epist. 59. ad Euo-diam diam and St. Jerome Commen in Zachar. c. 9. verse 11. teaches that he descended to the Hell of the Damned even to the Hell where Dives was punished So that though the Author of Nubes Testium P. 208 209. censures the Protestants for rejecting the Fathers in some things yet we find they only are not to be blamed for it for these Gentlemen and the Jesuits who approved their Book charge them with Blasphemy which is a something bolder way of treating them than what that Author accuses them of but 't is no unusual thing with them for I can make it appear that there is not one of the Fathers of the first five Ages nay scarce any of later Date but are censured and rejected and accused of Ignorance and Error by the greatest of the Romanists I will trespass upon thy Patience no longer but with my Hearty Prayers to the God of Truth that he would remove Prejudice from thy Heart and clearly discover the Truth to thee as it is in Jesus I commend thee to God and rest Thy Servant L. E. INTRODUCTION IF you had not left the State of the Question wholly untouched and made use of general Terms without explaining in what Sence you intended to have them understood when the whole Controversy depended upon the right acceptation you would have proceeded with greater Candor than I could ever yet find any of your Authors shewed Thus you make serveral Dilemma's upon the Church the Visibility and Unity of it but never tell us what you mean by the Church But seing you speak of the Church of Christ in general in your first Dilemma I suppose you inténded that Church which is thus defin'd by the Catechism ad Parochos out of St. Austin Par. 1. Pag. 77. Edit Lug. ann 1676 The Church is the faithful People dispersed throughout the whole World. Now in this Sence I answer to your DILEMMA's by way of DIALOGUE PA. 1. God hath a Church in the World or he hath not Pro. He hath Pa. Then yours is the true Church or it is not Pro. If by our
an Evidence of the Churches Sanctity but is indeed a meer invention of Men but our Sanctity we will prove by the Word of God because we teach the same Doctrine which that contains Pa. 32. Luther and Calvin and the rest of your Reformers confirmed their Doctrine with Miracles or they did not Pro. What if they did not Pa. If they did not they were not true Apostles Pro. The Doctrine they Preached was not theirs but that which Christ and his Apostles taught and confirm'd by Miracles so that it needed no more Confirmation except we had received it upon their Authority which we did not We acknowledge they were not Apostles as the twelve were and therefore no need of their working Miracles Pa. 33. The Signs which Christ said in Scripture followed your pretended Reformers or they did not Pro. All the Signs which Christ said should always accompany the true Preachers of the Gospel did follow them Pa. If they did shew one Man they dispossessed or one sick that they restored to Health for if these Signs did not follow them they are not true Believers Pro. That doth not follow for Christ never made that a Sign of True Believers nay you must confess that many never worked any of these Miracles who are yet true Believers If indeed they had Preached any new Doctrine you might call for Miracles but seeing they Preached none new but the Doctrine that was taught by Christ his Apostles and the Ancient Fathers there is no need to confirm that by Miracles seeing all the Miracles Christ and his Apostles wrought were for that end However we can shew many certain instances of Mens being dispossessed by the Prayers of the Faithful in our Church and many among us who have had their Health restored them in answer to their own and the Churches Prayers but for all that we have better grounds for our Faith which we rest upon Pa. 34. Your Reformers were either famous for their virtuous Lives or they were not Pro. They were Pa. If they were why did they break their Vows made to God and teach Men so to do Pro. The Vows which they broke were unlawful Vows and your own Canons expresly say that an unlawful Vow ought to be broken C. 22. qu. 4. c. in malis by breaking then their Vow of single Life that is by repenting of it and not observing it they did no more than what they were in duty bound to do and therefore were holy Men for all that Pa. 35. The Catholick Roman Church and no other stands firm and infallible against all the Tempests of Apostasie Heresy and Schism Pro. The Roman Church is not firm nor infallible but as to the visible part of it is fallen both by Apostasie Heresy and Schism Pa. 36. The Romans had once the true Church or they had not Pro. The question is Ambiguous if you mean by it that the Roman Church was the true Church as the Mother of all other I deny it if you mean that the Roman Church was a true Church and had the true Faith I answer that she had the true Faith. Pa. If the Romans had the true Faith they retain the same still infallibly or do not Pro. They do not Pa. 37. If they do not then they must have their fall either by Apostasie Heresie or Schism Pro. She hath fallen by them all Pa. The Ancient Apostolick Catholick Roman Church fell by Apostasie or it did not Pro. The Ancient Apostolick Catholick Church fell not at all Nay the Ancient Roman Church fell not but the present Roman Church is fallen Pa. If she is fallen by Apostasie what prudent man will say that she ever renounced the sweet Name of Jesus which she ever hath in so great Veneration Pro. She may have fallen by Apostasie and yet not have renounced the Name of Jesus so that her having it in so great Veneration is no Argument that she is not fallen by Apostasie Pa. 38. The Roman Church fell by Heresie or she did not Pro. She did Pa. If she did by what General Council was she ever Condemn'd which of the Fathers ever wrote against her Or by what Authority was she otherwise reprov'd Pro. If nothing be an Heresy but what a General Council condemns then those Heresies which sprang up in the first three hundred years were wrongfully esteemed such in those times seeing there was then no General Council If a Doctrine may be Heretical which was never Condemned by a general Council then the Dostrines of the Church of Rome may be Heretical though never Condemned by a General Council so that question doth not vindicate her from being guilty of Heresie Pa. But which of the Fathers ever wrote against her Pro. All the Ancient Fathers disclaim those Doctrines which the Roman Church now holds but they could not write purposely against her because she did not then profess those Doctrines But if it be a good Argument the Church of Rome fell not into Heresy because no Father wrote purposely against her then the same Argument will vindicate us seeing no Father hath writ against us but if no Father had writ against the Church of Rome she might be Heretical for all that so that this question and the former are both impertinent Pa. But by what Authority was she reproved Pro. By the Authority of the Scriptures by the Authority of the Testimony of the Antient Church and the Authority of right Reason Pa. 39. The Ancient Roman Church fell by Schism and by dividing herself from some other Church or she did not Pro. She did Pa. If she did whose company did she leave from what Body did she go forth Where was the true Church she forsook Pro. She forsook the Primitive Church the Eastern Church and all those Christians who always maintained their Freedom from the Roman Yoke Pa. 40. The true Holy Apostolick Catholick Church is fallible and can err or it cannot Pro. Remember by the Church I mean the Faithful throughout the World and of these I say they all cannot err in any point of Faith. Pa. Why do you then falsly condemn her Pro. We do not condemn her we are part of her but for the Roman Church we condemn her Pa. 41. The Church of God is infallible in all her Proposals and Definitions of Faith or she is not Pro. All Definitions made by the whole Church of Christ are infallibly true Pa. If she be why do you deny infallibility Pro. The Infallibility we deny is that of a Pope or Council and this we deny because they are not the whole Church and therefore though the Church of Christ be infallible yet they are not Pa. 42. Christ being the Head of the Church and the Holy Ghost the Soul of the Church guiding and directing the Church in all Truth she can err or she cannot Pro. She cannot Pa. Then she is not fallible Pro. The Church of Christ is not fallible but the Roman Church is 43. Christ is either a