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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36910	The Young-students-library containing extracts and abridgments of the most valuable books printed in England, and in the forreign journals, from the year sixty five, to this time : to which is added a new essay upon all sorts of learning ... / by the Athenian Society ; also, a large alphabetical table, comprehending the contents of this volume, and of all the Athenian Mercuries and supplements, etc., printed in the year 1691.	Dunton, John, 1659-1733.; Hove, Frederick Hendrick van, 1628?-1698.; Athenian Society (London, England)	1692 (1692)	Wing D2635; ESTC R35551	984,688	524

and deprives their Enemies of Courage and by consequence hears the Prayers of the Faithful without doing Miracles or Suspending the course of those Laws which he has establisht God governs these Laws with a profound Wisdom And as he keeps Second Causes in his hands that he may determine their Motions so he produces Scarcity or Abundance according as he thinks fit for the exercising of his Mercy and Justice In fine the chief Difficulty which results from both Systems is If Mr. Iurieu reproaches the Pajonists that they make God the Author of Sin they may return the same Objection against him with greater force Thus the Reader perceives his curiosity redoubled in this Work whilst he sees an able Man a little overcome and Mr. Iureiu in a danger worthy of himself He says then that according to these Gentlemen all the Events which happen in the world and by consequence Criminal Actions are the Effects of his first Impression Now God having created the World Innocent found an Innocent Chain of Second Causes it must necessarily follow that he breaks this Innocent Chain of Events For a Man can't break it without a Miracle which can't be attributed to him and if God breaks it he is evidently the Author of Sin On the contrary he maintains that by saying God concurs with particular Events he makes him more evidently the Author of Sin for in supposing an immediate Concurrence in every Action God who is the first Mover is by Consequence Cause of the Crime and much more if this Concurrence imposes a kind of necessity upon Mans Will which being not able to act of it self is compelled to follow the Motion which is impressed upon it Mr. Iurieu Answers that when God moves and makes a man to Act who commits a Sin he determins him to the Action but not to the wickedness of the Action The Motion is from God but the disorder which is observed in it comes from Man for instance when God determines my Arm to thrust a Sword in to a Mans Breast he is not a partaker of the Crime because this Action of Moving my Arm and Stabbing with a Sword is not morally an ill Action for it is innocent in a Battle or in ones just Defence but all the wickedness depends upon the malice of the Heart and the intention of him that Smites of which God is not the Author Nevertheless say these Gentlemen God who knows the malice of the heart does notwithstanding this knowledg lend his immediate Concurrence for the Execution of this Malice Now if God refus'd his Concurrence the ill Intention of the Man wou'd not proceed to its Effect but it seems by his immediate Concurrence he lends if we may so say his Arm towards the Commission of a Crime Thus is there not less danger to say that God having once given Motion to the whole Machine of the Universe he leaves it to accomplish Second Causes according to his Eternal Decrees and the General Order he hath Establish'd Else add they God lends not his immediate Concurrence only for an Exteriour Action by which a Man lifts his Arm but also according to Mr. Jurieu for the inward Action of the Will Now as a Crime resides in the Will which cou'd not be determined without an immediate Operation of God it follows that God is the Author of the Criminal motion of the Will for Example To hate God its difficult to comprehend how God can Act as to the Substance of the Action and lend his immediate Concurrence for the Motion by which Man lifts himself up against God without partaking a great deal of the Evil which is inseparable from the Action To remove this difficulty Mr. Iurieu says that in the hatred of God there are two things one is the motion of the Hatred the other is the determination of this motion on Gods Side Now the motion of Hatred is not ill in it self for one may very justly hate certain things and God may concur thereto very justly But the determination of this motion upon Gods part is a Moral Evil and a Moral Evil is not an Entity but a Privation of being with which God does not concur because he does not concur to a Nonentity God does well determin the Will to a Real and Positive Action that is to say to Good but he determines it not to Nothingness that is to say Evil or Sin It is true that God by General Laws is obliged to make use of Nature in things themselves which are contrary to his Will Thus he moves a Person who is advanced in Sin according to the desires of a corrupted Mind and he makes him sensible of debauched Pleasures in the abuse of Creatures to follow the Laws of the Union of the Soul and Body which he himself hath estalished because the sensation of Pleasure is a Physical Good and not ill in it self and for God to will and do good as the occasional cause of this Pleasure wou'd be a Criminal abuse of the Creature but God wills not that which is Criminal in it and is not the Cause of Moral Impurity He Illustrates this by the example of a Stone which being thrown towards Heaven instead of following the Impression of the Motion which the Hand gave it it stops its course and falls back again upon the Earth Because 't is carryed on by its natural Heaviness Thus God lifts up the Will to make it produce an Act of Love Doubtless if it followed the motion which was imprest upon it it wou'd be carry'd towards its Good but the Will corruptly determining this Love which is Imprinted upon it by the first Cause causes it to fall upon a Criminal Object In the Second part Mr. Iurieu refutes the Opinion of Mr. Pajon upon the manner how Grace works upon the Will Mr. Pajon after having laid down as a Principle that God lends not his concurrence to particular Events and that the Will is subject to the first Impression which we have spoken of conceived a certain meeting together and a certain management of external Circumstances which joyned with the Word do according to him make all the Efficacy of Grace These principal Circumstances are the Disposition of the Organs the Temperament Education Age which often repair what the Passions of Youth have spoild Poverty which makes People sooner hearken to the Exhortations of Repentance whereas Prosperity blinds 'em with Security and Pride and Deliverances which confirm the Faith whereas Adversity weakens our Affiance in God Now Providence presides over all these Circumstances so that being assembled together they necessarily produce their Effects the Conversion of Souls Mr. Iurieu reduces this Opinion to Ten Propositions which he engages Successively We shan't undertake to follow him throughout we shall content our selves to examin three of 'em which will suffice to give a thorow knowledg of Mr. Pajons Sy●tem and the manner how he is attackt in this Work One is that ye will always follows the

History of Barbados and the Caribbee Islands fol. Lodges Translation of the History of Josephus fol. Ogleby's History of China in 2 Vol. fol. History of Africa fol. History of America fol. History of Japan fol. History of Asia fol. Plutarch's Lives Printed by Sawbridge fol. Rawleigh's History of the World fol. Rushworth's Historical Collections all the Parts fol. Rycaut's History of the Turkish Empire fol. Knowl's History of the Turks fol. Spotswood's History of the Church of Scotland fol. Andrew's History of Scotland fol. State of New-England in reference to the War with the Indians in the years 1675 1676 fol. The English Atlas in two Vol. fol. An Historical Relation of the Island of Ceylon in the East-Indies fol. Cave's Ecclesiastici or Lives of c. fol. Wheeler's Voyage into Greece fol. The Travels of Monsieur Thevenot into the Levant fol. The VVorks of the famous Historian Salust Philosophy PHILOSOPHY may be consider'd under these two Heads Natural and Moral The first of which by Reason of the strange Alterations that have been made in it may be again Subdivided into Speculative and Experimental Speculative Philosophy was mostly the Study of the Antients not that they were without some little of the Practick and Demonstration especially in Greece It wou'd be too long to run through the several Orders and Practices of the Eastern Philosophers where we may properly say Mankind took its Original that is discovered the ways of Living with safety convenience and delight The Chaldeans and Assyrians made some small progress before the Eastern parts but it was so dark mysterious and hieroglyphical and so confin'd to a certain sort of Men that the VVorld was but little the better for it but for a fuller Account of the Manner of its increase the different Sects that patroniz'd c. VVe refer you to the Abstract of Stanlyes Lives of the Philosophers which you shall find in this Book Our chief design in this Essay being to shew the Usefulness of it and the readiest way to attain it But first we must consider the distinction we have made of Speculative and Experimental and as much as possible Exclude the first for an indefatigable and laborious Search into Natural Experiments they being only the Certain Sure Method to gather a true Body of Philosophy for the Antient Way of clapping up an entire building of Sciences upon pure Contemplation may make indeed an Admirable Fabrick but the Materials are such as can promise no lasting one Hence 't was that our ever Famous ROYAL SOCIETY that Great Enfranchizer of Experimental Truth and Knowledge assum'd the Motto Nullius in Verba The great Vse then of Natural Philosophy whose true Origine depends upon Experiments is manifold one can scarce think of any Affair in a practical Life any Imploy Profession or Business whatever but may receive great Advantages from it Nor is the Usefulness of it in the private Government of mens Minds less than its Advantages in respect of their publick Practices This is very apparent if we consider that our Mind has a great dependance upon our Body's Hence the Poets wish had a happy Conjunction in 't Mens sana in Corpore sano the least disturbance to the Body incapacitates the Mind from a free and easie Speculation an unfortunate Blow sometimes wholly takes away the Use of Right Reasoning and on the contrary a healthful and sound Body facilitates the Labours of the Mind Now no Man can be so insensible as not to see the vast Usefulness of this Science to the Body and how properly 't is call'd Natural Philosophy not to mention the great Delight and Satisfaction the Mind receives in Theory of it either by Converse or Reading But when we come to Practice all the World agrees in a common Suffrage All the Mechanick Arts acknowledge the Usefulness both in new Inventions and Improvements of what things are already found out Merchandize the main Sinew of Bodies Politick ows its great Assistance to the Invention of the Compass and if Encouragement were given no doubt but the Method of finding out a Longitude at Sea might make this universal Correspondence of Nations more safe speedy and by consequence more Advantagious we being very well satisfied that such a Task is not impossible But Experiments are not only confin'd to the Sea abroad All domestick Affairs have a very great share in this Study and the Benefits accrewing from it as Instruments for the Help and greater Perfection of the Senses than former Ages knew of viz. Microscopes Otocoustions c. Engines and Devices for the speedier making of all Manufactures Now Methods of Improving Lands restoring the Barrenness of Soyl Management of Agriculture The bettering of Corn Fruit c. in short for the greatest Advantages of a laborious Life which Adams Transgression has subjected his Posterity to As to Moral Philosophy the well governing of Mens Lives and Manners it has been a Subject very nobly treated on by Cato Seneca Epicurus Epictetus and several of the Antient Philosophers 'T is a faint Essay to Christianity and those Precepts that have been laid down by those Great Men are so far both beyond the Knowledge and Practice of most Christians that we doubt not but at the day of Judgment they will condemn them We might add more and say we doubt not but that they may easily be sav'd and share of as great Degrees of Glory as many Christians Ro. 2.14 compar'd with v. 12. shews that Heathens have a Law of Nature which dictates the Notions of God Justice Temperance c. and that they shall be judg'd neither by the Precepts of Christianity or Law of Moses but by this Law and if they sin against it they shall perish by it Now 't is plain that the Antithesis holds that if they act agreeably to it they shall be saved by it Nor will that Text exclude 'em that says There 's no name under Heaven given whereby we may be saved but by the Name of the Lord Iesus For it 's a plain Consequence that if they believe on God they also believe virtually in Iesus Christ who is of the same Essence or one God with his Father that this virtual Belief is that which will save Men and not the bare Nominal Letters that make up the Name of Iesus Christ is plain from the different Sounds and Expressions in different Nations Besides if we believe on Emanuel Shiloh c. 't is the same thing and this is yet plainer when we consider that some good Christians born deaf and dumb have by outward Signs and Motions receiv'd a very fair Idea or virtual Knowledge of Iesus Christ and have liv'd and dy'd without ever hearing of the Name Lastly without this virtual Power all Children wou'd certainly be damn'd whether baptiz'd or not which the Christian Church never yet believ'd since it was a Church But to leave this Digression the Advantage and Use of Moral Philosophy can't want a high Recommendation when we see

his Adversaries which have taken no great care to propose clearly their accusations nor to comprehend well the Sentiments of those they accused as appeareth by the obscurity of the Heads which we have read Celestius saith amongst other things that as to what regards the Propagation of Sin he heard several Catholick Priests and particularly Rufinus deny it He presented a Petition to the Council where he confessed the Children were redeemed by Baptism but he was condemned nevertheless and being obliged to depart ou● of Africk he retired into Sicily where h● writ some works in his Defence It was from thence that he sent to St. Augustine short questions which he had composed to prove that man of his Nature inevitably is not carried to do evil These Interrogations are in fourteen Articles that Vsher hath related at length We shall mention here one or two of them by which the rest may be judged of First of all saith he we must ask of those who say that man cannot be without sin what sin is in general If it is a thing that may be avoided or not If it cannot be avoided there is no hurt in committing it If man can avoid it he may be without Sin But neither reason nor Justice permit that that should be called a Sin which cannot be any way avoided We must again ask if Man ought to be without Sin 'T will be undoubtedly answered that he ought If he ought he can if he cannot he is not obliged Besides that if man ought not to be without Sin he ought to be a Sinner and 't will be no more his fault if it be supposed that he is necessarily such In the same time Pelagius that was at Ierusalem published divers pieces where he expounded more at length his Sentiments and where he particularly granted that no man excepting Jesus Christ had ever been without sin it did not follow that that was impossible He affirm'd that he disputed not of the Fact but of the Possibility and that yet it was not possible but by the Grace or the Assistance of God St. Augustine hath undertaken to refute one of these pieces of Pelagius in his Book of Nature and Grace He accuseth him on the one side of confounding the Graces that God gives us in Creation with those by which he regenerates us and on the other side to say that God gives his Graces according to merit and that these Graces are but outward but it shall be seen in the sequel how Pelagius expounded his Opinion Three years after that Celestius was condemned at Carthage his Master was accused at Ierusalem of holding the same opinions Iohn Bishop of this City called an Assembly of some Priests to examine Pelagius and to see if really he held the Opinions that were attributed to him For to know what was done in Africk against Celestius Into this Assembly were called three Latine Priests Avitus Vitalis and Oros. This last was then at Bethlehem studying as he saith himself at the feet of St. Ierome to whom St. Augustine had recommended him Whilst he was in Africk in the time of the Condemnation of Celestius he related to this Assembly at Ierusalem with what zeal those of Carthage had condemned that Heretick and said that St. Augustine had made a Book against Pelagius and had besides in a Letter written into Sicily refuted the questions of Celestius Having this Letter about him he offered to read it and did so at the entreaty of the Assembly After this reading the Bishop Iohn desired that Pelagius should be introduced It was permitted by connivance saith Orose whether for the respect they had for the Bishop or that it was believed fit that this Prelate should refute him in his presence He was asked if he acknowledged to have taught what Augustine Bishop of Hippona had refuted He instantly answered who is this Augustine and as all cryed out that a man who blasphemed against a Bishop by the mouth of whom the Lord had kept an Vnion in all Africk ought not only to be banished from this Assembly but from all the Church John ordered him to sit in the midst of the Catholick Priests tho' a Laick and guilty of Heresie After that he said to him 'T is I that am Augustine that acting in the name of this offended Bishop can more freely pardon Pelagius and appease enraged Minds We then said to him continueth Orose If you represent here the person of Augustine follow his Opinions He replied by asking us if we believed that what was read was against some other or against Pelagius If it be against Pelagius added he what have you to propose against him I answered by the permission of the Assembly that Pelagius had told me he maintained man could be without sin and could easily observe the Commandments of God if he pleased Pelagius confessed it was his opinion Thereupon I said this that 't was that which the Bishops of Africk had condemned in Celestius which Augustine declared in his writings to be a horrible Doctrine and that which Ierome had rejected in his Epistle to C●esiphon and which he refuted in the Dialogues that he then composed But the Bishop of Ierusalem without hearing any thing of all that would have us to bring parties before him against Pelagius We are not answered We the Accusers of this man but we declare unto you what the Brethren and our Fathers have judged and decreed touching this Heresie that a Laick publisheth now lest he should trouble you the Church into the bosom of which we are come Then to engage us in some sort to declare our selves parties he begun to instruct us in what the Lord saith to Abraham Walk before me and be thou upright and what is said of Zacharia and Elizabeth that both of them were just before God and walked bamleless in all the Commandments of the Lord. Many amongst us knew that that was a remark of Origen and I answered him We are Children of the Catholick Church Exact not from us O Father that we should undertake to raise our selves into Doctors above the Doctors nor into Iudges above the Iudges Our Fathers whose Conduct is approved by the Vniversal Church and in whose Communion you rejoice to see us have declared these Maxims damnable It 's just that we should obey their decrees Why do you ask the Children what they think after having learned the Sentiments of their Fathers The Bishop said after that if Pelagius maintain'd that man could be without sin without the help of God it would be a damnable Doctrine but that he did not exclude the help of God and asked what we had to say to that If he denied the necessity of this assistance We answered Anathema to those that did deny it and we cryed out that he was a Latin Heretick that we were Latins that he was to be judged by Latins and that it was almost an impudence in him to pretend to

have an Infinite Knowledge But his Knowledge would be necessarily limited if he did not see to the very smallest actions of Creatures or if he saw them but after a speculative manner as People speak to wit without having any influence upon them Moreover if all the actions of Creatures depended not absolutely upon God there would be certain Moments wherein Nature would be independant it would subsist of it self seeing it would act by it self and consequently it would be God whose greatest Perfection is to be Independant and to subsist of himself The Author afterwards Treats of the nature of Justification whereof he distinguisheth three kinds the one which would be solely done by Works if the first Man had persevered in his Innocency the other which we obtain by Faith in Iesus Christ and the third whereof St. Iames speaks which is done partly through Faith and partly by Works The first is not properly speaking a Justification for this term supposeth a Crime and guilty Men. There was then no enmity betwixt God and Man no demand from injured Justice So there was no need of Repentance In the second may be remarked three actions of God For I. He hath imputed our sins to his Son II. He imputes to us the obedience of his Son and keeps an Account for us of the Price which he hath pay'd for us in Suffering on the Cross. III. In fine by vertue of this obedience which Iesus Christ has rendered he forgiveth us our sins he receiveth us into his Grace and destines the possession of Heaven for us Whence it 's easie to conclude that this Second Justification is purely Gratuitous The Principal difficulty runs on the Second Action of God For say they How can God justifie us by the Iustice of his Son Can one be White with the Whiteness of another And would it not be a ridiculous thing to say That a General of an Army is brave by the bravery of Alexander But these Examples are not proper for the matter of Justification For it is true that a Body cannot be White by the Whiteness which another possesseth but nothing hinders but that a Man may be acquitted from a Debt which he had contracted though it be not he but a generous Friend who hath pay'd it Man had contracted unmeasurable Debts with the Justice of God Iesus Christ hath payed this Debt by his Death and God keeps us an Account of his Satisfaction There is nothing herein which implyeth contradiction It was all the Consolation which was given to dying People in the time of Anselmus Archbishop of Canterbury to make them solely to rely on the Justice of Iesus Christ as it appears by the Form of Consolation which he had made for Confessours And the Emperor Charles the Fifth found nothing finer than these words of St. Bernard which he often repeated I cannot enter into Heaven by my deserts but I hope that Jesus Christ who hath a double right to this happiness will be satisfied with one and that suffering me to enjoy the other which is the Merit of his Passion he will procure unto me the enjoymen thereof This is the Foundation of all my hopes For it is a perfidiousness to put our confidence in our Merits Here the Socinians are engaged who say That God having foreseen that Man could not absolutely be exempt from Sin had resolved to supply the defect of his Iustice provided that after having consecrated his heart vnto him he endeavoured to execute his Commandments and to live conformably to his Will This is to renew the opinion of the Ancient Iews who denyed not That the Mercy of God intervened in the Work of Salvation but who maintained at the same time that the Acts of their Repentance joyned to the Sacrifices which the Law had commanded were the causes of their Justification whereas Scripture represents it to us purely Gratuitous St. Paul assures That Man is justified by Faith without Works whereas these Doctors make this Grace to depend of Works rather than of Faith Moreover How can God impute to Men the Charity of Iesus Christ to supply the defect of their Justice if Iesus Christ in obeying perfectly the Law and in dying upon the Cross had not had a Design to satisfie for us The Third Justification is by Works For the better comprehending thereof we must observe that Man can be accused of two things before the Tribunal of God either to be guilty or to be a hypocrite God discharges us from the first of these Accusations in imputing to us the Merit of Iesus Christ which abolisheth all our sins He discharges us from the second by giving us by his Spirit the force of producing good Works which are marks of the sincerity of our Faith It 's in this sense that it is said that Abraham was justified by the Sacrifice of his Son God himself thus expounding this passage when he saith Now I see that thou lovest me And it is the same Exposition which ought to be given to this famous passage of St. Iames who teacheth That we are justified by Works We shall not speak of the Disputes which are the Third Part of this First Tome because they are very short Analyses upon Isaiah Hosea and some other Prophets The sense thereof is expounded after a very clear manner and all along there are some remarks mixed as when Hosea saith That the People shall weep upon Bethaven he remarks very justly That the pride of ancient Conquerors stopped not at triumphing over Cities or over People they had Conquer'd but insulted over the very Gods whom the People adored and that thus this Prophet threatneth the People of Israel That the King of Assyria will lead their Calves in Triumph to Babylon There are at the head of the Second Volume Nine Dissertations upon the Synagogues of the ancient Iews The Origine thereof is not very ancient Those who believed that Moses had had a precaution which all other Law-givers had past over of making his Law to be Read every Saturday that it might never be forgotten have been mistaken It was at the Return from the Captivity of Babylon that Nehemiah did a thing whereof there was no example For he Read the Law to the People without the Temple in a Publick place Since that time it was thought that the Service of God was no longer tyed to the Church of Ierusalem but that it could be done elsewhere and each City took care to build them Synagogues sometime without the City and sometimes without the Circumference of the Walls This opinion which our Author believes to be truest may be oppos'd by a great number of Objections I do not stand at this passage of the History of the Acts where it is said That the Jews had Synagogues according to an Ancient Custom for 500 years or thereabouts sufficeth to give this Name Iesus Christ calls the words of the Ancients a Tradition which was much more new in the Jewish Church and in

that Iesus Christ Interceded not for us and takes no care of his Church and that he pities not our Infirmities having suffered them himself and that he will not come at last to Judge all Mankind then there would be Reason to call the one Atheists and the other no Christians but every one knows that they are far from these impious thoughts The Protestants accuse the Romish Church of Idolatry and for having recourse to other Saviours besides Iesus Christ but the Moderators make a noise of that as if it were a hainous Calumny and maintain that it is only God that is to be worshiped with Religious Worship and that we are not saved but through the Merits of Iesus Christ. The Reformed shew them that they invoke Saints and that they worship them and the Cross Images and Relicks as the Pagans did their Heroes their Demons and inferiour Gods their Statues their Idols c. That they believe they satisfie Divine Justice by Indulgences Vows and Pilgrimages and that according to them the Merit of these Actions and of the Saints together with them of Iesus Christ reconcile Sinners to God They prove that this is the Doctrine which their Divines Popes and Councils teach not only in their great Volumes for the Learned but also for the rest in their Catechisms and Prayer Books and other Books of Devotion for the use of the People that it is not only the practice of the Laity and of some ignorant and superstitious Priests but also of all the Roman Church in their Rituals Breviaries Missals and other Publick Offices that it never punished such as pushed the Superstitions to an Excess which the Moderator seems to blame But that far from having a mind to redress these Abuses she prosecutes such as are suspected to have a design to abolish them as the Iansenists and Quietists tho' these two at bottom are but idle People and of little sincerity Would a Magistrate set a Murderer at liberty simply because he denyed a Deed that is well proved or because he has the face to maintain that the killing a Man at 12 a Clock is neither Murder nor a Crime punishable by Law On the contrary this Criminal would deserve a double Chastisement as a Murderer and as a Disturber of the Publick Peace in teaching a Doctrine that is contrary to Civil Society Because M. Daille acknowledges the Fundamental Points which the Reformed teach M. de Meaux pretends to justifie his Church and prove it's Purity tho this acknowledgement serves only to state the Question between both Parties and to shew that the Question is not whether the Fundamental Doctrine of Protestants be true seeing that is confessed on both sides but the Question is to know whether what the Roman Catholicks hold over and above be Articles necessary to Salvation as they pretend or whether they are contrary to the truth that both hold as Divine and whether they ought to be cast away for this reason as the Reformed have done It is according to this method that Dr. Wake explains the Articles exposed by M. de Condom marking in each what the Protestants approve and what they condemn in the Tenets of Rome and bringing some of the chief reasons that make them remark these Distinctions V. We said before that we were not willing to enter upon the particulars of Controversies but because the Roman Church continually fomenting the Divisions of Protestants have persuaded some illiterate People that the Church of England agrees in a great many more Points with it than with the other Protestants We shall mention her Sentiments here according to Dr. Wake 's Exposition upon the Articles wherein the Roman Catholicks brag of this pretended Conformity As First The Invocation of Saints Secondly Justification Thirdly The Necessity of Baptism Fourthly Confirmation Fifthly Orders Sixthly Real Presence Seventhly Tradition Eighthly Authority of the Church Ninthly That of the Fathers Tenthly The Question if one can be saved in the Roman Church Eleventhly If it be Idolatry First The Invocation of Saints Dr. Wake speaking in the name of his Church says it is an extravagant Practice invented at pleasure and so far from being contained in Scripture that it is several ways contrary to it It is true that according to an innocent ancient Custom we make mention before the Communion Table of Saints that dyed in the Communion of our Church thanking God for the grace he did them and praying him to give us the grace to follow their Example But this respect we bear their Memory does not hinder us from condemning a Practice that M. de Meaux seems to have omitted and which cannot agree with us at all which is that Roman Catholicks recommend the Offering of the Host to God by the Merit of the Saints whose Reliques are upon the Altar as if Iesus Christ whom they pretend to Sacrifice needed S. Bathilde or Potentiana's Recommendation to become agreeable to his Father Secondly Iesus by his Passion has satisfy'd Divine Justice for us and therefore God pardons us all our Sins thro' the Merits of his Son and by an Effect of his Good Will treats us with an Allyance of grace and by Vertue of this Allyance solely founded on the Death and Passion of Iesus Christ he sends us his Holy Spirit and calls us to Repentance If we answer this Calling God justifies us thro' his pure Goodness that is to say he forgives us all our past faults and gives us the grace to obey his Precepts better and better and will Crown us in Heaven if we persevere in his Alliance he grants us all these Graces not for any good Quality that he sees in us or for any good we do but only in vertue of the Satisfaction and Merits of his Son that are applyed to us by Faith Thirdly Tho' our Church take all manner of care to hinder Childrens dying without Baptism rather than to determine what would become of them they died without it we cannot nevertheless but condemn the want of Charity of Roman Catholicks that excludes them from Salvation Fourthly The Church of England does not believe that Confirmation is a Sacrament nor that the use of Chrism tho' of an antient Custom was an Apostolical Institution but because the Imposition of Hands is an antient Custom and comes from the Apostles the English have kept it and according to their Discipline the Bishops only have liberty to administer it The Prelate that does it addresses his Prayer to God to beg of him to strengthen with his Spirit him that he puts his Hands upon and that he may protect him from Temptations and that he may have the grace to fulfill the Conditions of his Baptism which he that he prays for ratifies and confirms with his Promises Fifthly Nor are the Orders a Sacrament according to the Church of England because they are not common to all Christians but she believes that no one ought to put himself upon the Function of a Minister without