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must tell you, that all you make them say in this Period is true; and particularly what they say of the Trent-Doctrines in Pius's Creed, that they were not then known to the Catholick Church. And here you bring no other Proof to the contrary, but repeating your former Interrogatives, Did not the Fathers of that very Catholick Church erect Altars ? &c. All which Interrogatories are answer'd before, except this, Did they not make Appeals to the supreme Pastoral Authority of the Bishop of Rome? To which it is answer enough, First, io observe in what a sophistical and precarious manner you suppose the Pastoral Authority of the Bishop of Rome to be Supreme, which you should first prove. And then to answer you with another Question, Did they then make Appeals to the Pastoral Authority of the Bishop of Rome, as Supreme, and as he was esteemed the Vicar of Jesus Chrift? Anfwer me this Question, prove that they made Appeals to him under that Capacity and Character : But before you undertake it, pray consult fome of your own learned Writers, in particular Dr. Du Pin, De Antiqua Ecclefiæ Disciplina, who will teach you other things.
Then you proceed : Are not these Doctrines of the Church of Rome, which you call Errors? Yes, Sir, they are Doctrines, false Doctrines, and yet Doctrines de Fide, of your Church. And because they are visibly Doctrines of the Catholick Church of ' our Time, you rather choose to live Schismaticks than Catholicks. Here you are at your old presumptoous supposition, which we deny, That the Church of Rome is the Catholick Church of our Time; and that by consequence the Trent-Doctrines must be Catholick Doctrines, and we Schismaticks, who do not believe them to be Doctrines of Faith. The long Period, which follows, is made up
of feveral false Propositions and Suppositions, which to be confuted, only need to be observed. First, Then
you assert, that the ancient Catholick Church and the present, by which you mean your own, taught the Trent-Doctrines, which you say are visibly the Doctrines of the Catholick Church of our Time. Secondly, That all the difference between them is, that the ancient Catholick Church taught and practised those Doctrines with less Noise than the present; or as you explain your self, that the ancient Catholick Church taught them without a Creed, but the present Catholick Church, moved by the perverse opposition of Luther against those Doctrines, formed them into a Creed; and that these Doctrines are Apoftolical, and pertained to the Faith once delivered to the Saints. All these Propositions you have learnedly advanced without any Proof, or shew of Proof; only you say, with an assurance, which adorns every Period of your Paper, that those Doctrines appear to be Doctrines of the ancient Catholick Church from numberless Quotations of the ancient Fathers; which, as I must tell you again, is saying without proving, at which I acknowledge you are very expert.
As to your false suppositions, they are likewise many. First, The common Crambe, that your Church is the present Catholick Chůrch. Secondly, That the Authority of the Council of Trent to define Matters of Faith, was as great as that of the first four General Councils; seeing all the Advantages applicable to the first four General Councils are but so many consequences from the Truth of the ixth Article of the Creed (viz. I believe the Holy Catholick Church) and (by consequence) the Promises of the Divine Spirit, the Presence of Christ to his Apoftolick, Holy Catholick Vniversal Church; all arhich Advantages, if that Article be still true, pertain as much to the present Catholick, as to the former. Here is supposition upon supposition, even a Metalepsis of false, precarious Suppositions : To all which I answer, That the ixth Article of the Creed
· is still true, even as true as it was at the first Ge
neral Council of Nice; and that Christ will still perform his Promises to his Church, and that the Divine Spirit will still assist all Councils, and Christ by it be present, as I said before, not only in all General, but all Diocesan, Provincial, and National Councils, Que non obicem ponunt, that do not resist Truth, that Holy Spirit of Truth, as the Council of Trent did.
Sir, the last Period of your Paper, as far as it is an Answer to my Challenge, is of its kind a Jewel of Tautology; and it may be you would take it ill if I should suppress Expressions of such Resolution, as you declare in it. Had I lived then (say you) I should have heard the same Catholick DoStrines, and seen the same Worship I do nom, though I should not have heard them drejt into Articles of a Creed, as now, and this is all the difference ; and for this Men will live Schismaticks. 0 senseless Galatians! who hath bewitched you not to obey the Truth? Sir, I'll tell you who hath bewitch'd us poor Galatians, not to believe, and practice the Errors, which you mis-call Truth, and declare to be Articles of Faith; the Scriptures have bewitched us, the ancient Fathers and Councils have bewitched us : It is to them that we appeal against the Council of Trent; it is in them that I challenged my Adversary to shew me the same Doctrines, either in or out of a Creed. And let it not offend you, if I call not only God, and Angels, as Sir H. Lynde did, but Men also to witness, that in your Answer to my Challenge, you have not shewed Antiquity, Universality, and Succellion for the Trent-Doctrines; nor prov'd them, or any one of them, to have been Doctrines of the Faith once delivered to the Saints. Far from this, your Answer is but one intire false Supposition, made up of many particular ones; as that your Church is the Catholick Church; that you of its Communion, whether in National 5
Churches, or Churches oppress'd in Nations, are the only Catholicks; and that your Trent-Doctrines are Catholick Doctrines, and are to be so called, and not Romißh; and that your Church could not err in declaring Doctrines of Faith, because it is the Holy Catholick, Apoftolick, Universal Church, fignified by the ixth Article of the Creed. Indeed your Answer jingles all along with the words catholick, Catholicks, Catholick Church, Catholick Nai tions, Catholick Creed, Catholick Doctrines, &c. You have used them about Threescore times in your Answer, and in your short Vindication of it, which is fully anfwered in this Reply, you use Catholick Church, and Holy Catholick Vniversal Church about Ten times, to puzzle and perplex the poor Lady's Understanding, and turn her Brains round with the sound of it; and by ringing it always in her Ears, at last to make her think that the Church of Rome and the Holy Catholick Church are, and always have been convertible Terms, and the very fame Thing, as much as a Circle and roundness, or as Man and rational living Creature is.
In the Bishop of Meaux's Letter to Mr. Nelson, he tells him, he wonders howo Bishop Bull could speak fo advantagiously of the Church, and continue a Moment without acknowledging her. To which the learned Bishop in his Answer to that Letter, which I recommended to the Lady's perusal, asks what Her the Bishop of Meaux meant? Doubtless, faith he, the present Charch of Rome, in the Communian whereof he himself lives, and to which his design seems to invite me. Then Bishop Bull proceeds to thew what he meant by the Catholick Church, in his Judicium Ecclefiæ Catholicæ trium primorum secuforum, and what he means by the present Catholick Church. After which, faith he, I wonder why Monsieur de Meaux jould ask me, whether by the Caiholick Church I mean the Church of Rome or the Church of England? He knows full well, I mean nei
gher ther the one nor the other. For to say either of the Church of Rome, or of the Charch of England, or of the Greek Church, or of any other particular Church of what denomination soever, that it is the Catholick or Universal Church, would be as absurd, as to affirm that a part is the whole. And to be sure I never meant the Church of Rome to be the Catholick Church, exclusive of all other Churches. Sir, for fear this Answer to the Bishop of Meaux's Letter should give the Lady a clear and distinct Notion of the Catholick Church, and convince her that the Church of Rome in its purest State was but a part, and now a very unsound and corrupt part of it ; which hath changed the Primitive Rule of Faith, altered the Primitive Ecclesiastical Government, and miserably corrupted the Primitive Form of Divine Worship; you proceed again to ring the Chimes of Church Catholick and Catholick Church in the same impertinent manner against the learned Bishop, in the latter
your Paper, as I have shew'd you have done in the former; and multiplied Words without Sense in that as well as this : And in that as well as this you still childishly suppose, what you should prove, that Church Catholick, and the Church of Rome are the very fame. Though it is very uneasy to be no better employ'd, yet I must, Sir, present the Reader with a little of your idle Prattle against the Bishop, that he may see what an excellent Sophifter you are, not much inferior to my Adversary, to whom I made the Challenge, which you pretend to answer, some Years ago ; and that you and he are equally skilled in the noble Science of Defence. The Bishop of Meaux, say you, congratulates him for the Service he hath done the Church Catholick, but wonders that so great a Man, who speaks so well of the Church, &c. can be a Moment without acknowledging her. The Doctor seems bard of Understanding