ne Half of the great Body of Chriftians in the World? 3. The Greek Schifm began only in the 9th Century, and fince a Schifm is nothing else but a Breach of Communion, it follows, that the whole Greek Church was before that Schifm in Communion with the Church of Rome. I defire you then to let me know, in what Communion the Great Body of Chriflians was before that fatal Rupture, if the Church in Communion with the See of Rome was not one Half of that Body! I affure you, Sr, unless you can answer me this Question, you'l be in Danger of Paffing for a very unfaithful Stater of Cafes.

But 4thly, and laftly, to come down nearer to the Epocha of the Reformation, how will your Words agree with Martin Luther's primo folus eram, ar first I was alone? [Preface to his Works] Or with Calvin's Saying Epift. 141. that the Reform'd Churches broke off from the Communion of the whole World, à toto Orbe Difceffionem facere coacti fumus? Or finally, with your Homily-Book: the Authority whereof is fo great amongst you, that the 35th Article orders it to be read in Churches, as containing a Godly and whole fome Doctrine.

Now the Homily against the Peril of Idolatry 34 Part London, 1687. pag. 251. has these remarkable Words. Laity and Clergy, Learned and Unlearned, all Ages, Sects and Degrees of Men, Women and Children of whole Christendom have been at once drown'd in abominable Idolatry ---- and that for the Space of 800 Tears and more. If this be Godly and Wholesome Doctrine, viz. that whole Christendom was for Soo Years "drown'd in abominable Idolatry (whereby Popery according to Proteftant Language is plainly mark'd out) then your afferting, that the Church in Communion with the See of Rome, never was one Half of the great Body of Chriftians, which is a flat Contradic

tion to it, is not only falfe, but ungodly and perni

cious Doctrine.

ADVERTISEMENT.

It appears plainly from this and the 2 former Sections, how much there was to be faid to the Gentleman's last Words CS. pag. 19. 20. yet the good peaceable Lord only answer'd this one Line to it. L. But those other Churches do not communicate with each other. p. 20. to which the Gentleman replies thus.

G. N

Or Rome with any of them. So that she stands by herself, as other Churches do. » And the most irreconcilably of any. Because by her Principles she cannot communicate with any, who will not own her Supremacy. Which as it » never was done by the greatest Part of the Catho » lick Church, fo there is little Appearance that it » ever will be: for it is obfervable that no Nation, » that broke off from Rome, did ever return to her » again. It is a hard Matter for one that has efcaped out of a Snare, to be inveigled thither again. »So that it is very vifible Rome has been upon the lofing Hand about these 200 Years paft. And that "not only as to thofe, who have quite forfaken » her, but as to the Change of Principles, and Lowring her Supremacy, and Infallibility amongst those » who still remain in her Communion; which I shall »shew your Lordship prefently; and that Old and » New Popery are very different Things, and that » Rome itself has in fome Measure been reform'd by » our Reformation. pag. 20.

دو

C. Sr, I shall give a very brief Answer to the good-natured Things you have faid. First, you tell pe, that the Church of Rome ftands by herself as other

Churches

4

89 Churches do. She do's fo: and 'tis much better to be alone, than in bad Company. Nay the true Church muft ftand by herself, whether she will or no: becaufe she would not be the true Church, if Hereticks were in her Communion. Thus Heaven will ftand by itself for all Eternity, excluding every Thing that is defiled. But I hope this is no Exception against it.

zly, you fay, that by her Principles she cannot communicate with any, who will not own her Supremacy. Very true, Sr. But you add immediately, that this was never done by the greatest Part of the Catholick Church; which is falfe. For Hereticks and Schifmaticks (whom you mean by your greatest Part of the Catholick Church) are no Part of her, as I have fully proved, and shall prove farther hereafter 1. p. §.54. However I shall now ask a few Questions to lead you to a clear Sight of your Miftake. Pray, Sr, is not Schifin a Breach of

Communion?

G. Who doubts it?

L. And can Communion be broke, where there ne ver was any?

G. No, My Lord. For as a Breach of Peace fupposes that there was a Peace, fo a Breach of Communion must neceffarily fuppofe that there was a Com

munion.

L. Very good, Sr. And did not then the Greek, Church, and all other Churches now Reform'd communicate with the See of Rome, before they forfook. her Communion?

G. I cannot deny it. But what do you inferr from

thence?

L. Sr, I inferr first, that therefore all thefe Churches once own'd the Supremacy of the See of Rome: Because according to your own Saying, the Church of Rome cannot communicate with any, who will not own her Supremacy. And I inferr 2dly, that you contraM

dict yourself in the very fame Breath by Adding immediately, that the greatest Part of the Catholick Church (as you call it) never own'd her Supremacy.

You tell me next, that no Nation, which broke off from Rome, did ever return to her again. Whence you conclude, that she has been upon the Lofing Hand about thefe 200 Tears past. To which I answer, that if she has been a Lofer in Europe, she has been a Gainer in other Parts of the World. As in China, the Philippine Islands, in Goa; and the large Kingdoms of Mexico, Peru, and Brazil in America. However you are pleased to give a very obliging Reafon, why no Nation, which broke off from Rome, ever return'd to her again; viz. Because it is a hard Matter for one, that has escaped out of a Snare, to be inveigled thither again. But I can furnish you with two much better Reafons for it. First, because Obftinacy is the darling Quality of all true Hereticks; and the Perverse or Obftinate are hard to be corrected. Ecclef. 1. v. 15. adly, Because the Reform'd Churches have their peculiar Charms to keep Men faft, which the Church of Rome do's not pretend to. For Liberty and Ease are much prettier Things than Fafting, or Confeffing one's Sins and Doing Penance for them. So that it is no Wonder, that they, who have once tafted the Sweetness of true Proteftant Liberty, should not be fond of Returning to Popish Reftrants.

But the next Thing you tell me is a Piece of News, I never heard of before: viz. that the Church of Rome has changed her Principles, and lower'd her Supremacy and Infallibility among those, who still remain in her Com munion. Now indeed the poor Church of Rome is undone to all Intents and Purposes, if you can make Good this Charge against her. But you think fit to remain in my Debt for the Proof of it: and I believe it will prove one of those desperate Debts

which are all to be paid at the Greek Calends.

Lastly, you tell me, that Rome itself has in fome Measure been reform'd by the Reformation. Truly, Sr, I am of too generous a Nature to difown any Obligation. And therefore fince it is certain, that the Oppofition of Hereticks has always been a Spur to Learning, and the frequent Temptations of the Devil make Chriftians more watchful; I cannot without being guilty of Ingratitude difown, that the Reformation has reform'd the Church of Rome juft as the Devil reforms Chriftians by Obliging them to be upon their Guard. Now, Sr, go on.

G. I know nothing should hinder me from « Communicating with the Greek Church, if I were « there, while nothing finful were required of me as a á Condition of Communion, nor new Creds to be « imposed on me: And fo of the Churches of St Tho- «‹ mas, the Jacobits, and others in the East of Afia, is of whom we have very imperfect and uncertain « Accounts: And fo of the Abiffines, the Cophies, and « other Churches in Africa, and the great Church a of Ruffia in Europe. But Rome, while she pretends « to univerfa' Supremacy can communicate with none « but herself. So that our Communion is more ex- « tended, or extendable than that of Rome. And this « univerfal Supremacy is that, which most of any one « Thing in the World hinders the Union, or Com- « munion of Chriftian Churches. pag. 20. 21. «

L. Sr, we covet not the Union or Communion of Heretical Chriftian Churches upon any other Condition than that of an entire Submiffion to the Authority, which Chrift has eftablish'd. And fo 'tis very true what you fay, viz. that the Church of Rome cannot communicate with any but herself: As Light cannot communicate with Darkneß, nor Chrift with Behal. And therefore if by taking in the whole Rif