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to Faith, or Omiffion in favour of Herefy. And therefore 'tis no Wonder, that this Diversity should caufe no Breach of Communion. Whereas your Li turgy is guilty of both, if we be Judges.

But fuppofe your Liturgy were all Orthodox, that would not justify our being prefent at it, unless your 39 Articles were likewife Orthodox. Because we do not think it lawful to communicate in publick Prayers and Sacraments with any but thofe, with whom we also communicate in Faith. Whence it follows, that Pope Pius had fufficient Cause to forbid our coming to your Churches. And as to his Power or Authority to do it, you will have a hard Task to make good your Plea against him, unless you can prove either from the Word of God, or the Practice of Anziquiry, than Queen Elizabeth had a better Title to the fpiritual Supremacy over Chrift's Mystical Body in England, than the Succeffors of St Peter, who had › held it for the Space of 900 Years by a Title never -contefted till the 23th of Henry VIII. And then only in Order to bring about the most unjust, and scandalous Defign.

G. But, My Lord, has not every National Church an undoubted Right to reform, alter, and model their Liturgy, as they please? And is not this maintain'd by the whole Gallicane Church? Or has the Pope a Right to break in upon the Rights and Liberties of National Church?

any

L. No, Sr, he has not, provided thofe Rights and Liberties be not only well grounded, but also maintain'd within their just Bounds, as we must fuppofe the Gallicane Church do's; fince we hear of no Breach of Communion between her, and the Church of Rome. But if the Gallicane Church should pretend to reform her Liturgy, as the Church of England did in the Reign of Queen Elizabeth, to the Prejudice of the publick

Faith and Difcipline of the Church, you might then freely reckon them amongst your Proteftant Brethren. For I am fure the Church of Rome would not own them for her Children nor her King for the eldeft Son of the Church, as she now do's. I therefore answer your first Question directly, that no National Church has a Right to reform, alter, or Model her Liturgy to the Prejudice of the publick Faith', for the Encouragement of Herefy, or in Oppofition to Canons univerfally received.

As to what you say, that you know Some Roman Catholicks of Figure, and good Senfe, who thought themselves bound to return to the Communion of their National Church: The Perfons, you fpeak of, may be Men of Figure, but I very much question their good Senfe, unless you mean the Senfe of Flesh and Blood, which is generally moft prevalent in Men of Figure: Because they have the most to lose by our Religion, and are most like to gain by conforming to yours.

G. But, My Lord, do any of those, that have once left your Communion, ever return to it? And if they do not, do's not that shew, they are fully fatisfied?

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L. They, Sr, who change for Intereft, Liberty, and Eafe, cannot but be cannot but be fully fatisfied to find all these charming Advantages in your Communion, and will not easily come back for the Sake of Perfecutions, Restraints, and Penance. However many have come back, particularly upon the Approach of Death, when Men are serious if ever, and all worldly Motives give Place to that of fecuring their Souls. And 'tis a remarkable Obfervation, which I defire you to take Notice of, that whereas Thoufands, who have been brought up Proteftants from their Infancy, have defired to die Roman Catholicks,

5.54 I defy you to name me one fingle Perfon, who having been brought up a Roman Catholick from a Child, ever turn'd Proteftant upon his Death-bed.

G. And what do's your Lordship conclude from thence ?

L. I conclude from it, that Popery is the safest Religion to die in, even our Enemies being Judges. And if it be the fafelt Religion to die in, one needs not the Wit of an Aristotle to conclude, it is also the fafeft to live in.

ADVERTISEMENT.

After the Gentleman's last Words in his Cafe stated, pag. 103. there is a little Scuffle betwixt him and his Lordship about the Word Papift, and Roman Catholick. His Lordship likes neither the one, nor the other, and will only be call'd Catholick abfolutely. The Gentleman Lays Claim to the fame Title for his Church, and difcourfes as follows.

§. 54.

Proteftants are no Part of the Catholick Church.

39 G.

VVE

E call ourselves Catholicks too, and in the fame Senfe, and pray every Day » for the Catholick Church in our Liturgy. Therefore » we call not you Catholicks, because it would not diftinguish you from us : But Roman Catholicks is » calling a Part of the whole. pag. 103. 104.

L. You need not be afraid, St, that Calling us Catholicks will not diftinguish us from you, or any Proteftant Church in Europe. For go to what Country you please, where there is a Mixture of Roman Ca

335 tholicks and Proteftants, and we are perfectly well known by the Name of Catholicks; I know this to be true in Holland by my own Experience, where if a Stranger asks the firft Proteftant he meets with, where the Catholick Church is, he will never direct. him to his own Church, but to fome Popish Chappel.

The like Obfervation was made near 1300 Years ago by St Austin writing thus in his Book de vera Rel. C. 7. We must hold (fays he) the Christian Religion, and the Communion of that Church, which is Cabolick, and is not only call'd fo by her own Children, but by all her Enemies. For Hereticks and Schifmaticks, whether they will or no, when they speak not to their own People, but to Strangers, call Catholicks Catholicks only. For they cannot be understood, if they give them not that Name, which all the World gives them.

.. Now I am fure St Austin was no other than a Raman Catholick, as appears from his following Words contra Epift. fund. C. 4. Thirdly, fays he, a Succession of Bishops defcending from the See of St Peter, to whom Chrift after his Refurrection committed his Flock, holds me in the Church. Then he proceeds to the fame Obfervation upon the Word Catholick as before. Lastly (fays he) the very Name of Catholick holds me: of which this Church alone has not without Reason fo kept the Poffeffion, that tho all Hereticks defire to be call'd Catholicks [pray, Sr, mind this ] yet if a Stranger asks them, where Catholicks meet, none of the Hereticks dare point out his own Houfe or Church.

Thus, Sr, it has been the vain Ambition of He ticks in all Ages to be ftiled Catholicks, in Order to cover the Infamy of their new-broach'd Doctrines, and upftart Church with that honourable Title. But Truth and good Sense have always prevail'd: Their Efforts have proved vain; and they never were able

to gain it to themselves, or difpoffefs the legal Owners of it.

However let us examine the Thing seriously, and go fairly and plainly to the Bottom of the Caufe. Pray, Sr, what do's the Word Catholick imean?

G. Why, My Lord, 'tis a Greek Word, and signifies Univerfal.

L. Very right, Sr. And you know there is a twofold Univerfality belonging to the Church of Chrift. Viz. Univerfality of Time, and Univerfality of Place And therefore 'tis ridiculous for any Church to af fume to herself the Title of Catholick, unless she can shew, that the Faith she profeffes is univerfal both as to Time and Place. Now then let us confider, whether the Faith of the Church of England (as it differs from Popery) can be call'd univerfal either as to Timé or Place.

The Church's Univerfality in Respect of Place muft certainly be understood in a limited Senfe; or it will follow, that Chrift never had a Catholick Church upon Earth Because there never yet was a Time, wherein her Communion was fo univerfally received by the whole World, but that great. Numbers of Hereticks, and feveral heathen Nations were out of it. Yet in Scripture-Language both of the Old and New Teftament she is ftiled the Church of all Na tions. First, becaufe she is the great Body of Chriftians, from whence ail went forth, as I have fully proved before. And 2dly, becaufe she either has been, or will be in every Nation of the World. That fo all Nations may be bleffed in the Seed of Abraham according to the Promife made to him, Gen. 22. V. 17. 18. and the Prophecy of Ijaiah 49. . 6. and 54. . 1. 2. 36 V.

This, Sr, is the true Meaning of the Church's Univerfality in Refpe&t of Place. But her Univerfality in Refpect of Time is without Limitation. That