difputed between Pope Stephen and St Cyprian. And fince it was a Controverfy, in which the Church had not yet interpofed her Authority, as she did afterwards, St Cyprian told the Bishops affembled at Carthage, that no one could be compell'd to recede from his own private Opinion, but all were free to examine the Matter, and deliver their Judgment upon it. And what do's that make against the Pope's Supremacy ?

G. St Cyprian (de Unit. Eccl.) pofitively attefts, that what St Peter was, the fame alfo were the Apostles, endued with a like Partnership of Honour and Power.

L. But, Sr, why do you fupprefs both his foregoing Words, and those that follow immediately after? I can fee no other Reafon for it, but becaufe they spoil your Market entirely. St Cyprian's Words immediately foregoing are thefe. Yet Chrift to shew the Unity of the Church order'd by his own Authority the Origine of that Unity beginning from one. viz. St Peter, whom he mention'd juft before. And his Words immediately following are thefe. But the Beginning fprings from an Unity, that the Church may be shew'd to be one. Now joining all thefe together with rhe Words you have objected, St Cyprian's Meaning appears plainly to be this. vi. that thô all the Apof tles were equal in the Honour and Power of the Apoftolate, which we do not deny, yet for the Prefervation of Unity, Chrift thought fit to make one of them the Origine or Source of Unity to all the reft. Which inftead of being an Objection against St Peter's Supremacy, is a Confirmation of it.

St Cyprian expreffes himself in the fame Manner in his Epiftle to Pope Cornelius. Where taking Notice of the Boldness of certain Schifmaticks, that fled to Rome, he writes thus. Moreover they dare to pajs the Seas, and carry Letters from their Faction to the Chair

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F. Ik of St Peter, and the principal Church, from which the Unity of Priesthood is rifen. Epift. 55.

Here the See of Rome is both call'd the Chair of St Peter, and the principal Church, from which the Unity of Priesthood is rifen: Which in the foregoing Paffage he calls the Origine or Source of Unity. And pray, Sr, what Difference is there between these two Expreffions, and Calling it the Center of Unity? I confefs I am not fubtle enough to diftinguish between them. And 'tis a plain Cafe, that St Cyprian is as little in the Proteftant Intereft, as St Gregory.

§. 11.

The Belief of common Christianity is not a fufficient Unity of Faith.

Bwith St Cyprian the Neceffity of a fupreme Head to unite together all the Members of Chrift's Myfti cal Body, fince according to the large Principle, you have laid down, there is no greater Unity in the Church than among Nations, that are at War together. So that as the Unity of the World confifts in the Unity of Blood, and the common Principles, which we call the Law of Nations, fo in like Manner, according to your System, the Unity of the Church confifts in the common Christianity, wherein all agree.

Ut, Sr, it is no Wonder you should not fee

» G. Why, My Lord, is not every one, who "believes in Chrift a Chriftian, as every one, who » believes in Mahomet is a Mahometan? pag. 14.

L. Yes, Sr, but every one, who believes in Chrift, is not a Carbolick Chriftian. For if he were, no Chriftian could be an Heretick; and to believe in Chrift would be the only Article of Faith requifite to Sal

vation.

» G. No, My Lord, we must obey his Comman

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dements too, which oblige us to live peaceably and quietly as Members of that Body or Church, « whereto we appertain, with Chriftian Love and Fel- « lowship with all others, and not to make Schifms «e and Divifions by breaking Communion, where no- « thing finful is required as a Condition of it. And « when fuch diforderly Perfons are caft out of the « Church, or cut themfelves off by a caufelefs Separa- « tion, tho they are no longer of the Church, yet they ceafe not to be Christians, (that is a noftrum of the « Church of Rome) and they must answer for their « Schifm as for other Sins, all which are damnable in «<< their own Nature without Repentance: And yet Al- « lowances are made for invincible Ignorance occa- «e fion'd by the Prejudices of Education, &c. but not « for Obstinacy. No Society of Men would bear fuch « perverfe Members amongst them, pag. 14. «

L. I fear, Sr, you have here pronounced the Condemnation not only of the first Reformers, who were the Ringleaders of the Schifm, or Separation from their Mother-Church, but of all Men of Learning perfifting in that Schifm. For these can never plead arvincible Ignorance.

As to what you infinuate, that we take ourselves to be the only Chriftians in the World, is a grofs Miftake. That is not a Noftrum of the Church of Rome. For thô we take ourselves to be the only Catholicks, we are but too fully convinced, that there are beretical Chriftians, and Chriftian Hereticks. What you add, viz. that they, who are caft out of the Church, or cut themselves off by a canfeleß Separation, are no longer of the Church; is most certainly true: But, Sr, you ramble from the principal Question in your Anfwer to me. For the Question, we have now upon the Anvil, is not whether Love and Charity, or keeping the Commandements be neceffary to Salvation? This

§. II. no Man doubts of. But what Sort of Faith is neceffary to Salvation? The Queftion is, whether our Belief in Chrift alone fuffices to denominate us Members of the true Church?

» G. My Lord, A Church is a Society professing » such or fuch a Religion, be it true or false. Thus "there is a Church of the Jews, of Heathens, of Chri» ftians, and Mahometans. And I would ask your Lordship, which is any of these Churches? For » Inftance, which is the Church of the Mahometans? "pag. 14. 15.

L. That's a puz'ling Question indeed. However I venture to anfwer, that the Church of the Mahometans (fince you will needs call it fo) is a Compound or aggre gate of all the feveral Sects, that Worship Mahomet. » G. Yet there is no chief Prieft over all thefe. But every Church as Nation is independent of each other. And thus among the feveral Nations, and a Churches of the Heathens. pag. 15.

L. Sr, when you convince me, that there is a Multiplicity either of Sects (as among Mahomet ans) or of Gods (as among Heathens) in the Communion of the holy Catholick Church, then it will be Time enough to provide feveral Heads to govern a Body compofed of fuch oppofite and Jarring Members. But as long as there is but one God Worshipp'd, and but one Faith profefs'd, one Head under Chrift is as proper to govern his Church, as one high Priest under God was to govern the Jewish Synagogue.

» G. The Jews were but one Nation and a small »one; therefore they had as one King, so one high Prieft. There was fomething like this in that Part » of the Chriftian Church, which was within the » Roman Empire. ----

L. Somewhat like it do you fay, Sr! Really you make me fmile. But pray go on,

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ce

G. But to extend the Supremacy of the Bishop of Rome beyond the Limits of the Emperor of « Rome, even to all Chriftian Churches in the World « is a Fancy never came into the Heads of any Mor- « tals; and is not necessary to denominate many « Churches profeffing the fame Religion to be one «< Church. As of the Heathens and Mahometans, all « which are call'd the Heathen, or the Mahometan « Church or Churches, without any common Head over « them all. pag. 15. "

L. What Pity is it, that Chriftians never thought of fending an honourable Deputation to the Heathen and Mahometan Churches to receive from them fome better Model of Church-government, than Chrift has establish'd! This indeed is a Fancy, which (God be praised) never came into the Heads of any Mortals. But it has been, I will not fay the Fancy, but the Faith of all Ages, that the Church of Chrift, tho never fo far extended, even beyond the Limits of the Empire, never was but in one Communion, profeffing one Faith, and united under one Head, according to Chrift's own Inftitution.

G. My Lord, there is not one Word in Scrip- « ture appointing fuch an Universal Head in the Chri- « ftian Church, or Altering the Common Senfe of a Mankind as to the Meaning of the Word Church, « or taking it in any other Senfe, than commonly understood by all the World. pag. 15. «

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L. What, Sr, is there not a Word in Scripture appointing a Supreme Head of the Univerfal Church of Chrift! Then I prefume the 16th of St Mathew . 18. and 21th of St John v. 15. 16. 17. are no Part of Scripture. For I have clearly shew'd a fupreme Paftor promised in the former, and establish'd in the latter of thofe Texts. 'Tis true indeed those Texts have not alter'd the Senfe of Mankind as to the