IMPRIMATUR Liber cui Titulus A Vindication of Some Protestant Principles of Church-Unity c. Nov. 16. 1687. Guil Needham R mo in Christo P. D. Wilhelmo Archiep Cant. a Sacris A VINDICATION OF SOME Protestant Principles OF Church-Unity and Catholick-Communion From the Charge of Agreement with the CHURCH of ROME IN ANSWER To a late PAMPHLET Intituled An Agreement between the Church of ENGLAND and the Church of ROME evinced from the Concertation of some of her Sons with their Brethren the Dissenters By WILLIAM SHERLOCK D. D. Master of the TEMPLE LONDON Printed for William Rogers at the Sun over-against St. Dunstan's-Church in Fleet-street 1688. TO THE READER I HERE Present thee with a Book which the Importunity of our Roman Adversaries has extorted from me I had rather have employed my Pen upon some moré useful Argument but in such a state as this we cannot always be our own Chusers The Design of the Book I Answer seems to be To revive some Old Disputes between us and the Dissenters and to raise New Jealousies in them if not of our Inclination to Popery yet of a great deal of Popish Leaven yet remaining among us which ought to be purged out for there is nothing such men dread more than that the Dissenters should at this time entertain any kind Thoughts of the Church of England The Plot I confess is well enough laid were not all Wise Men of both Parties aware of it and that makes it ridiculous enough and indeed the Book it self is an odd kind of mixture he gives very good words to the Dissenters and at the same time uses no other but their own Arguments against the Church of England to establish some main Points of Popery which whether it be a piece of Courtship to them or a sly Affront ought to be considered As for our Agreement with the Church of Rome if I have not sufficiently baffled that Pretence I will never write more but this of it self was too mean a Design to confute that which no body not the Objector himself believed and therefore I will be bold to say that I have abundantly confuted the Popish Supremacy from those very Principles on which this Author would found our Agreement I intended a Preface to have explained some Notions about the Church which might have been of use to ordinary Readers for the better understanding this Answer but it swell'd so much upon my hands that by the advice of some Friends I have reserved it for a distinct Treatise which shall quickly follow W. S. AN ANSWER TO THE PREFACE SINCE this Author has thought fit to single me out as an example of this pretended Agreement between the Church of England and the Church of Rome I shall undertake my own defence which will give me no other trouble but a short diversion from some better designs which I suppose is all that was hoped for from this Pamphlet For whoever this Author be which I am not curious to know I cannot think him so weak as to hope at this time of Day that he could perswade our Dissenters That the Clergy of the Church of England are not the Chief if not the only Opposers of Popery and Defenders of the Protestant Religion or that notwithstanding all their appearing Zeal against Popery they are still Papists in their hearts and are ready to embrace a Cassandrian accommodation whenever the Government pleases and therefore I could be very well contented such suggestions as these should pass without an Answer as far as I am concerned in them for let any man that knows me think me a Papist if he can I am pretty confident this Author believes me far enough from it or else I might have expected better words from him but it is fit that such little arts as these should be exposed to the scorn and contempt of Mankind and that our Dissenters should be made sensible what a mean Opinion such Writers have of them who hope to impose upon them by such mean arts For to begin with that great Cry of late that the Clergy of the Church of England are now the Chief if not the only opposers of Popery and Defenders of the Protestant Religion Is there not good reason for it Have they not defended the Church of England against all the little arts and shifts of the Church of Rome What is that then which he calls the unlucky mistake and which the unwary Readers of Books are to be warned against That those unanswerable Books which have of late been written against Popery were not writen by the Clergy of the Church of England That he dares not say What is the mistake then That these men who confute Popery are not Protestants but Papists Methinks their confuting Popery is no great sign of their being Papists especially when Papists are not able to defend their Religion against them I am sure if their Arguments will keep men from turning Papists they are notable opposers of Popery and defenders of the Protestant Religion whatever they are themselves and what hurt it would do any man to be confirmed in the Protestant Religion though it were by the Writings of concealed Papists I cannot guess Should the Pope himself write a Book against Popery if the Arguments were good I should like the Book never the worse for the sake of the Author I deny not but such things may be done Papists may write against Popery and Protestants for it with an intention to betray the Cause which they undertake to defend but if this were his rule of guessing there would be much more just cause to suspect that our late Popish Writers were Protestants than that our Protestant Writers were Papists When they are able to Answer their Books against Popery we will give them leave to call them Papists still but could they have done that they would have allowed them to have been Protestants still But what course does our Author take to undeceive unwary Readers at this time and to prove these Confuters of Popery to be Papists Why by acquainting them with the avowed Principles of some of our Clergy about those Points wherein the very life of Popery consists and on which the whole System of that Religion is founded In doing which he hath with some clearness demonstrated the agreement of Opinion between the Church of England men and the Church of Rome to be so exact and full that if the Government should so design it were but dictum factum according to their Doctrine and a Cassandrian Peace might be patch'd up presently with Rome This is a notable discovery indeed Do any of these men then embrace any Doctrines of the Church of Rome No but it seems they agree with the Church of Rome in some Fundamental Principles whereon the whole System of Popery is founded That shall be examined anon But suppose it at present Do they draw the same Conclusions from these Principles which the Church of Rome does No but they
these I take to be good substantial Protestancy And as for those things wherein we differ from the Dissenters we are so far from being Roman-Catholicks that as for my own part tho I like neither yet I think the Dissenter the better of the two setting aside the Apostolical Institution of Episcopacy I should prefer any form of Government Presbytery or Independancy rather than a Papal Monarchy it were better to have no Ceremonies at all than to see Religion transform'd into little else but outside and Ceremony for some external Indecencies of Worship which may be supplied by inward Devotions are more eligible than gross and palpable Superstitions Though I think sitting at the Lords Supper favours of too much irreverence yet I had rather see men Receive sitting than see them Worship the Host. So that our Church of England Nobility and Gentry as he adds have no reason either to embrace the name of Roman Catholick or to close with the Protestant Dissenter a Church of England Protestant is somewhat more than a name still and I hope will be so when some other names will be forgot AN ANSWER TO THE PRETENDED AGREEMENT Between the CHURCH of ENGLAND AND THE CHURCH of ROME And First to the INTRODUCTION HE begins with an Account of that late Dispute about Representing and Misrepresenting which if he had been wise he would have forgot The Papists he says complain of Misrepresentation and until this be yielded they 'l not Dispute And I commend them for their Resolution which is the wisest thing they can now do tho it had been wiser not to have complained for they complained as long as they could and now they have no more to say They will Dispute no longer as he observes That for some months there has been nothing but Answering Replying Rejoyning and Sur-rejoyning and we are still where we began That is they are Papists still and we Protestants which I suppose is all that he can mean for if they have any modesty their complaining and our trouble of answering is at an end which I think is not where we began Well so much then for Misrepresenting and now a new Scene opens In the first place a just State of the Controversie must be setled wherein the Contending Parties agree and how far they differ What they please we are contented to follow them in their own way tho it is strange this should be to settle now Our Author undertakes the first of these but does not design to encumber this Discourse with a Catalogue of Agreements in the great Doctrines of Christian Religion and matters of Opinion Tho he was more afraid than hurt here for this would not much have encumbred his Discourse for I know little we agree in but the Three Creeds but his Reason why he will not encumber his Discourse with our Agreement in Doctrines and Opinions is very surprizing viz. because there is no need of Agreement in such matters For both the Council of Trent and our English Convocation have taken especial care by a latitude of expression to obtain the assent of men who vastly differ in their opinions Which is a false account of the English Convocation but a very true tho strange account of that Infallible Council of Trent of which more presently But is not this a clever way of flinging off all disputes about Doctrines and Opinions His business is to prove the Agreement of my Principles about Church Communion with the Church of Rome For after all his talk of the Church of England he has not one word about her unless he takes me for the Church of England which I assure him I never took my self to be but it seems one poor single Divine may pass for the Church of England since it is dwindled into a name and shadow tho it would be Misrepresentation in a Protestant to impute the Opinions and Doctrines of Popes Cardinals Doctors School-men Canonists Casuists nay of General Councils themselves if they happen to forget their Anathema's to the Church of Rome I say his design being to show the Agreement of my Principles with the Church of Rome he knew this was impossible to be done unless he laid aside the Consideration of all Doctrines and Opinions But are these of no account then in the Church of Rome Is it no matter what our Opinions are so we do but maintain the Popes Supremacy I think the Supremacy an intolerable usurpation on the Rights and Liberties of the Christian Church but I think the Popish Innovations in Faith and Worship more intolerable Corruptions of the Christian Religion and more fatal to mens souls and therefore tho men groan'd under the oppressions of the See of Rome they were other Corruptions which gave birth to the Reformation witness Luthers Reformation and tho I should suppose it possible to be perswaded for peace sake to submit to the Usurpations of the Bishop of Rome if all other Abuses and Corruptions were taken away yet while the Corruptions of Faith and Worship remain while I believe them to be such dangerous Corruptions it makes Reconciliation impossible for tho I may be contented to be oppressed in my Christian Liberties I can never be contented to be damned which is the difference between submitting to an usurped Authority and complying with a corrupt Faith and Worship for tho I hope a great many who do so will find Mercy yet those can expect none who are convinced of these Corruptions and yet comply which would be my case So that he begins at the wrong end to prove my Agreement with the Church of Rome for tho my Pinciples did prove and tho I were my self perswaded that the Bishop of Rome had a regular and Canonical Authority over all other Churches while he is a truly Catholick and Orthodox Bishop yet I should think such Corruptions in Faith and Worship sufficient to absolve all Christians from their subjection to him and therefore whatever my Principles of Church-Communion are there is little hope of my Agreement with the Church of Rome while these Doctrinal Corruptions last and it is a vain thing to prove an Agreement in Principles of Government unless they can prove an Agreement in Faith and Worship too There was no dispute that I know of between the Catholicks and the Arians about Principles of Government but he would have been laughed at who should hence have inferred an Agreement between them However setting aside this let us consider how he proves that Doctrines and Opinions are so little or not at all concerned in the Agreement of the two Churches viz. because both the Council of Trent and the English Convocation have taken especial care by a Latitude of expression to obtain the assent of men who vastly differ in their Opinions Has the Church of Rome then and the Church of England no positive Opinions to which they expect the Assent of their Members especially of their Clergy He instances in the Doctrine of Predetermination or which
among us are better known by the name of Arminian Controversies now suppose they thought fit to give a latitude of Sense in their defining these Controversies have they positively defined nothing Has not the Church of Rome in express terms decreed the Doctrine of Transubstantiation of worship of Saints and images of the Adoration of the Host of Seven Sacraments of Purgatory c. And has not the Church of England as positively determined against them And where is the agreement then between the Two Churches The truth is there cannot be a worse thing said of any Church than what this Author charges both upon the Church of England and the Church of Rome that they purposely penn'd their Decrees in such loose terms that men of different Opinions might expound them to their own sense Which is to make a show of deciding a Controveesy with an intention all the while to leave it undecided which is such a juggle as unbecomes the Sincerity of a Christian Church There may be a great many nice Philosophical disputes which a wise Church may think necessary to leave undecided but there never can be any good reason instead of determining Controversies to lay the foundation of endless disputes between the Members of the same Communion by doubtful and ambiguous expressions And therefore I absolutely deny that the Church of England has done this or ever intended to do it She has indeed used that temper and moderation in those Articles which relate to the Five points as only to determine what is substantial in them and necessary to be believed by all Christians without deciding those Niceties whereon the Controversie between the Calvinist and the Arminian turns and therefore both of them may subscribe these Articles because the Controversies between them are determined on neither side and the appeasing such heats as may be occasioned by those Disputes is left to the prudence of Governours which was thought a better way than a positive decision of them This I think I could make appear were it a proper place for it and therefore have always thought that the Church of England was wronged on both sides while both the Calvinist and Arminian have forced her to speak their own sense when she intended to speak neither And no man can blame this conduct who remembers that this is only a reviving that old Philosophical dispute about Necessity and Fate which always has been a dispute and is likely to continue so and though these different Opinions have very different effects on our minds and form very different apprehensions in us of Almighty God which may be a just reason to prefer one before the other yet they are both consistent with the belief of all the fundamental Doctrines of Christianity as I have shewed at large in that Book to which this Author so often refers But now the Church of Rome has truly used this art which this Author charges her with such a latitude of expression and ambiguous terms as might satisfie their differing Divines that the cause was determined on their side when there was no other way to end their disputes and allay their heats and that in many concerning points too as any one may see who reads Father Paul's History of the Council of Trent and if this be intolerable in a fallible Church it is much more intolerable in a Council which pretends to Infallibility Certainly they distrusted their own Authority either did not believe themselves to be Infallible or knew that their Divines did not think them so for otherwise the Authority of the Council might have over-ruled their Disputes and there had been no need of cheating them into an assent But what expectation is there that the decrees of those men should be Infallible who so often intended to decree nothing This is a Mystery which I suppose our Author would not so freely have confessed at another time but it was necessary to allow this latitude of sense in the Decrees of the Trent Council now to bring off Mr. De Meaux and the Representer who do indeed expound the Decrees of the Council to a great latitude of sense But it is not a little matter will help them out the latitude of one side of the Line will not do but it must reach from Pole to Pole. There is another ingenious confession of this Author which is worth the noting That among the Romanists about the great Doctrine of Predetermination there are the Durandists Dominicans Jansenists Molinists and Scotists that very much differ in Opinion and yet are still of the same Church and yet these are the men that quarrel at the reformation because there are differing Opinions among them when there are the same Disputes among themselves managed with as great heat and contention These are the men who tell us that we must have an infallible Judg to end our disputes when an infallible Pope and infallible Councils dare not undertake to end theirs but as for what he adds that there are in the Church of England Calvinists Arminians Socinians and Antinomians who subscribe the same Articles of Religion as terms of Unity and Peace As for Calvinists and Arminians I will grant they may both subscribe our Articles whether any Socinians do I know not no more than they know when a secret Iew or one who does not believe Transubstantiation is receiv'd into holy Orders by them but I am sure an honest Socinian cannot subscribe our Articles unless he can subscribe the Nicene and Athanasian Creeds but this was only designed to propagate that groundless calumny That the Divines of the Church of England are infected with Socinianism Having thus as well as he could delivered himself from ingaging in that Dispute about our agreement in doctrinal Points which he knew he could make nothing of he says He will confine himself to the agreement there is between both Churches about Government and Worship and threatens to show how we have disputed against Dissenters upon Roman-Catholick Principles both in proving their Obligation to Communion with us and in vindicating the terms of our Communion from being sinful This is what he undertakes to prove and we are bound to hear him Answer to SECT 1. Concerning the Church of Englands Closure with a Roman Catholick Principle about the Government of the Church in proving the Dissenter to lie under an Obligation of holding Communion with her AND now we are come to the main seat of the Controversy about Catholick communion which our Author has very dexterously improved into Catholick Power and Empire I need give him no hard words to expose his manifest and wilful prevarications in this matter will be thought hard enough if he be capable of blushing Now to make this as visible as the light I shall 1. Shew wherein he pretends the Agreement between the Two Churches consists that is between my principles of Communion and the Church of Rome for I am the only person here concerned and if I cannot
I am sure he can't then the Reader knows what to judge of him and his Argument too As for the Controversie between the Church of England and Dissenters about the use of Ceremonies in Religion it is nothing to our present Dispute and though our Author has a mind to revive these Disputes among us he shall not draw me into it It is sufficient we dispute against them and against the Church of Rome upon very different Principles Against them we defend the lawful use of indifferent Rites and Ceremonies in Religious Worship though there be no express command for it in the Word of God if they serve the ends of Order and Decency which are expresly commanded Against the Romanists we never object that their Ceremonies have no Divine Institution that they are not commanded but either that they are forbid or that they are so numerous that they are very burdensom or that they are abused to superstitious purposes or that the signification of them is so dark and obscure that they are of no use in Religion Which is best expressed in the words of our Church Concerning Ceremonies why some be abolished and some retained Of such Ceremonies as be used in the Church and have had their beginning by the Institution of man and therefore our Church from the beginning never quarrel'd with Ceremonies because they had not a Divine Institution Some at first were of godly intent and purpose devised and yet at length turned to vanity and superstition some entred into the Church by undiscreet devotion and such a zeal as was without knowledge and for because they were winked at in the beginning they grew daily to more and more abuses which not onely for their unprofitableness but because they have much blinded the People and obscured the glory of God are worthy to be cut away and clean rejected other there be which although they have been devised by man yet it is thought good to reserve them still as well for a decent Order in the Church for the which they were first devised as because they pertain to Edification whereunto all things done in the Church as the Apostle teacheth ought to be referred With a great deal more to the same purpose which every body may see who will turn to the beginning of his Common-Prayer-Book And yet I deny not but our first Reformers might as we do at this day condemn all Uninstituted Worship and condemn several practices of the Church of Rome under that Notion such as Invocation of Saints and Worship of Images c. but she never took her Ceremonies to be any acts or parts of Worship but only some Adjuncts and external Circumstances for the decent and orderly performanee of Religious Worship And to say as this Author does that the Dissenters did at last prove to the conviction of the Church of England Clergy that the controverted Ceremonies were parts of external Worship and that we were forced to fall in with the Roman Catholick in denying that Uninstituted Worship is False Superstitious and Idolatrous to speak softly is not true The Dissenters themselves never thought that external Circumstances were parts of Worship but endeavoured to prove that our Ceremonies were not meet Circumstances of Worship but Sacraments but I never heard of any Divine of the Church of England that allowed them to be so or that thought they had proved it What the sense of the present Clergy is may be learned as from a great many other excellent Books so especially from The Case of indifferent Things and The Church of England's Symbolizing with the Church of Rome Which are in the Collection of Cases lately Written for the satisfaction of Dissenters when the Government thought fit for other reasons to require a vigorous execution of those Laws against them which had lain Dormant for some time To show the World at that time what persecuting Spirits they were of they used their utmost diligence both by private Conferences and publick Writings managed with all the softness and tenderness that any Dispute is capable of to satisfie their Scruples and thereby to prevent their Sufferings which could be prevented no other way and let our Author try his skill if he pleases to find out in those Cases such an Agreement as he pretends between the Church of England and the Church of Rome which I believe he may as soon do as find out that persecuting Spirit in them he so much talks of unless good Arguments and soft Words may pass for a Persecution But Dr. Covel he says calls Ceremonies the external Act of Religion I grant he does so and I think it a very loose definition of a Ceremony But then we must consider that he plainly enough tells us what kind of Acts of Religion our Ceremonies are that they are only to make the Act of Devotion to be more Solemn and that Solemnity is in some measure a necessary adjunct to all publick Service And if Solemnity be but an Adjunct and Ceremonies but for Solemnity they cannot be in a strict Notion Acts of Religion but Adjuncts of publick Worship And as he calls them The Hedges of Devotion and thô not the principal Points yet as some of the Fathers call them the Second intention of the Law intermediate means not to be despised of a better and more religious Service Which plainly enough shows what distinction he made between Ceremonies strictly so called and Acts of Worship And therefore he tells us that there are Three Acts of Religion 1. The Internal which is the willing desire to give unto God his due Worship and Honour 2. The External Answering to this which is no otherwise good or commendable than that it vertuously serveth to this end 3. The commanded Act that is the Act of every Vertue ordained by Religion to God's Honour The Second which is the external Act and includes the whole external Worship he calls Ceremonies not as Ceremony now signifies among us the external Decencies and Solemnities of Worship but as it was anciently used to signifie all external Worship And therefore he afterwards distinguishes between these Ceremonies That 1. Some were for Iustification such as the Law commanded in place whereof afterwards sacceeded those that were for Ornament and to signifie such Vertues as were requisite in those Parties that rightly used them These are those Ceremonies which before he told us were only external Solemnities and in some measure necessary Adjuncts of Worship which are the only Ceremonies in dispute among us and the Dissenters which he calls Adjuncts and Solemnities as we do He adds 3. Some are parts of the immediate Worship as Sacrifice Prayer Adoration and such like some only dispose as Fasting austere Living some are only Instruments as Churches Altars Chalices and all those which religiously being separated serve only to make the Worship more Solemn and that Solemnity more Holy. So that thô he calls the whole external Worship and every thing that belongs
to it Ceremonies and Acts of Religion as having some relation to religious Actions yet he expresly distinguishes between the Parts of Worship and the external Adjuncts and Instruments of it and therefore does not call our Ceremonies Acts of Worship as that signifies a part of God's immediate Worship but in a more lax sense to include all external Adjuncts and Solemnities of Worship And therefore the Church of England never had any occasion to justifie her Worship by such distinctions as the Church of Rome has invented of Primary and Secondary Essential and Accidental Proper and Improper Worship whereby they endeavour to justifie that Worship they pay to Saints and Angels and Images which we have no use of because we Worship none but God. And our Author is a very pleasant Man who would justifie the Worship of Images under the Notion of Ceremonies surely the Church of England is not agreed with them here too for we know no such Ceremonies as are the Objects of Worship and that an Image is in the Church of Rome we use some indifferent and significant Ceremonies in the Worship of God but we do not worship our Ceremonies III. The AGREEMENT ABOUT IMAGE-WORSHIP THIS will be Answered in a few Words He forms his Argument from a Passage in the Answer to Papists protesting against Protestant Popery and from another in the Discourse against Transubstantiation p. 21. and from the Ceremony of Kneeling at the receiving the Lords Supper The Answerer says that to pay the External Acts of Adoration to or before or in Presence of a Representative Object of Worship as Representing is the very same thing In the Discourse against Transubstantiation it is observed That the Doctrine of the Corporal Presence of Christ was started upon occasion of the Dispute about the Worship of Images in opposition whereto the Synod of Constantinople about the Year of Christ 750. did argue thus That our Lord having left us no other Image of Himself but the Sacrament in which the Substance of the Bread is the Image of his Body we ought to make 〈◊〉 other Image of our Lord. In Answer to this Argument the second Council of Nice in the Year 787. did Declare That the Sacrament after Consecration is not the Image and Antitype of Christs Body and Blood but is properly his Body and Blood. And then the Church of England has enjoyned Bowing or Kneeling at the Reception of the Lords Supper for a Signification of our humble and grateful Acknowledgments of the Benefits of Christ therein given to all worthy Receivers and for avoiding such Prophanation and Disorder in the Holy Communion as might otherwise ensue From these Premises our Author thus Argues So that Kneeling is Expressive of the inward Reverence of the Heart to Christ and so is an Act of Religious Adoration the Kneeling then before the Sacramental Signs is the same with Kneeling to them Bowing before them is the same with Bowing to them a Worshipping before them the same with giving a Religious Worship to them Which sufficiently shews that in one great Instance the Church of England retains the same kind of Image Worship with the Roman-Catholicks and so far are we agreed with them In very good time But there is one thing yet remains to be proved which he has conveniently dropt And that is That the Church of England owns the Sacramental Bread to be the Image of Christ and the Representative Object of Worship This he knew he could not prove and therefore says nothing of it for it does not follow that because the Council of Constantinople affirmed that the Sacramental Bread is the Image of Christ's Body therefore the Church of England teaches so I am sure that Author say no such thing and if we should allow it in some Sense to be the Image as that signifies the Sacramental Figure of Christ's Body Does it hence follow that it is the Representative Object of Worship And thus his To and before and in Presence is all lost because the Bread according to the Doctrine of the Church of England is no Representative Object of Worship and therefore we neither Bow To nor before nor in Presence of the Bread as a Representative Object and therefore the Answer that Author gave that we do not Kneel to the Sacrament but receive it Kneeling is a very good Answer still Thus I have considered all his Pretences of Agreement between the Church of England and the Church of Rome which they are as unfortunate at as they are at Representing And methinks it Argues some distrust of their Cause that they dare not down-right defend it but are forced either to represent it away almost into Protestant Heresy or to shelter themselves in their Agreement with a Protestant Church but the better way is to turn Protestants themselves and then we will own our Agreement with them THE END Books lately Printed for Will. Rogers THE Doctrines and Practices of the Church of Rome truly Represented in Answer to a Book intituled A Papist Misrepresented and Represented c. Quarto An Answer to a Discourse intituléd Papists protesting against Protestant Popery being a Vindication of Papists not Misrepresented by Protestants And containing a particular Examination of Monsieur de Meaux late Bishop of Condem his Exposition of the Doctrine of the Church of Rome in the Articles of Invocation of Saints Worship of Images occasioned by that Discourse Quarto An Answer to the Amicable Accommedation of the Difference between the Representer and the Answerer Quarto A View of the whole Controversie between the Representer and the Answerer with an Answer to the Representer's last Reply in which are laid open some of the Methods by which Protestants are Misrepresented by Papists Quarto The Doctrine of the Trinity and Transubstantiation compared as to Scripture Reason and Tradition in a new Dialogue between a Protestane and a Papist the first Part Wherein an Answer is given to the late Proofs of the Antiquity of Transubstantiation in the Books called Consensut Veterum and Nubes Testium c. Quarto The Doctrine of the Trinity and Transubstantiation compared as to Scripture Reason and Tradition in a new Dialogue between a Protestant and a Papist the Second Part Wherein the Doctrine of the Trinity is shewed to be agreeable to Scripture and Reason and Transubstantiation repugnant to both Quarto An Answer to the Eighth Chapter of the Representer's Second Part in the first Dialogue between him and his Lay-Friend Of the Authority of Councils and the Rule of Faith. By a Person of Quality With an Answer to the Eight Theses laid down for the Tryal of the English Reformation in a Book that came lately from Oxford Ser Vindication of the Defence of Dr. Stillingfleet p. 281 c. Defence p. 572. Tert. de Bapt. c. 17. Barrow Supremacy p. 189 c. Quarto Hieron ad Marcel Ep. 54. Vindicat. p. 15. 217. Vindic. p. 162. Ibid. p. 157. Agreement Pag. 7. Vind. P. 36. See Vindication of the Defence p. 329 c. Episcopatus unus est cujus a singulis in solidum pars tenetur Cypr. de unitate See the Defence p. 208. c. Unus Episcopatus Episcoporum multorum concordi numerositate diffusus Cypr. ad Antonian Ep. 52. Pam. Quando Ecclesia quae Catholica una est scissa non sit neque divisa sed fit utique connexa cohaerentium sibi invicem Sacerdotum glutino copu lata Cytr Ep. 69. ad Florentium Pupianum Cypr. ad Ste phan Ep. 67. Vindic. p. 124 c. Episcopi nec potestatem habere potest nec honorem qui Episcopatus nec unitatem tenere voluit nec pacem Cypr. ad Anton. Ep. 52. Agreement p. 13. Vindic. p. 195. 196. Vindic. p. 396. Maximè cùm jampridem nobiscum cum omnibus omnino Episcopis in toto mundo constitutis etiam Cornelius Collega noster decreverit Cypr. cp 68. Pam. Cum quo nobis totus orbis commercio formatarum in unâ communionis societate concordat Opt. l. 2. See Vindicat. p. 131. c. Cassand Consult de pontifice Rom. Agreem p. 18. c. Marcae per Archiepiscopum Burdegalensem Regis nomine imperatur ut adversus â—â—nc libellum Optati Galli scribut sed ea mâ—thodo ne libertates Ecclesiae â—â—llicanae quas per latus non occultè petebat Optatus aliquam paterentur injuriam quinimo id sedulo ageret ut omnes intelligerent libertates illas nihil â—etrahere de reverentia quae debetur Romanae sedi quam prâ— cunctis semper nationibus 〈◊〉 constantissimè retinuerunt Baluz vita Petr. de Mar. Agreement p. 33. Offendit tamen quis crederet hic liber Romana ingenia nullam aliam ob causam ut Marca existimabat quà m quòd in fronte operis admoneret hîc agi de libertatibus ecclesiae Gallicanae Unde Romanis quorum aures teneritudine quâ—dam plus trahuntur promptum suit sibi persuadere illum libertati ecclesiasticae adversari qui de libertatibus ecclesiae Gallicanae proh nefas agebat ex professo Baluz in vita Petri de Marca p 9. Agreement p. 61. The Catholick Hierarchy p. 77. Agree p. 62. Hierar p. 77. Agree p. 65. Hierar p. 77. Agreem p. 67. Cath. Hierar p. 79. Agreement p. 61. Cath. Hierar p. 80 81. Agree p. 74. Hierar p. 83. Cypr. Ep. 55. ad Cornelium Agreem p. 77. c. Cath. Hier. p. 85. c. Agreem p. 80. Cath. Hier. p. â—7 Agreem p. 81. Cath. Hier. p. 87. Agreem p. 84. Cath. Hier. p. 89. Vetus trat decrâ—tum Ne 〈◊〉 Deus ab Imperatore consecraretur nisi a Senatâ— probatus Apud vos de humano arbitratu Divinitas peâ—sitatur nisi homini Deus 〈◊〉 Deus nonerit homo jam Deo propitius esse debebit Tert. Apol. p. 6. Paris 1664. Agreem p. 85. Cath. Hier. p. 8â— Agreem p. 87. Cath. Hier. p. 92. Agreem p. 36. Father Paul's History of the Council of Trent B. 7. P. 570 c. Agreem p. 47. Agreem p. 50. Covel's modest Examination c. 6. p. 55. Ibid. p. 56. P. 58. Agreem p. 48. Answer to Papists Prot. p 81.