raff of Hereticks you render your Church more extendable than ours, much Good may it do you.

Now as to what you tell me, that nothing should binder you from Communicating with the Greek Church, or the other Churches mention'd by you, while nothing finful were required of you as a Condition of Communion, nor new Creeds impofed upon you. I hope, Sr, the Church of Rome may have a Share in your good Graces upon the fame Terms. But what Trifling Stuff is this! For you may as well tell me, that nothing should hinder you from Communicating with the Turkish, Mufiy, or the Jewish Rabbies, or the Indian Brachmans, if nothing finful were required of you as a Condition of Communion. But I must acquaint you, Sr, that if you will communicate with the Greek or Ruffian Church, of which you are fo fond, you must first abjure your sth Article of Religion concerning the Proceffion of the Holy Ghoft, and idly, you must fubfcribe to every Article of Pope Pius's Profeffion of Faith, the Supremacy alone excepted. For in every Thing elfe the Greeks and Mufcovits agree with us.

$. IS.

Mr Du Pin explain'd.

ADVERTISEMENT.

After the Gentleman's last Words in his Ćase ftated, his Lordship is made to answer thus. But tho one Church be Supreme, yet the best Part of Roman Catholicks place not the Infallibility there, but in a General, or Oecumenical Council, where all Churches meet. Now by thefe laft Words, Where ALL CHURCHES meet is meant (according to the

Gentleman's Intention) not only the Reprefentatives of the whole Catholick Church, but of all Separate Communions, that is, of all He retical and Schifmatical Churches; conforma bly to the large Syftem of the Church's Unity eftablish'd by him. And, according to this wild Notion, he answers as follows.

6. Mcil. The Roman Empire had the Vanity «

Y Lord, there never was fuch a Coun- «

to call itself the Oicumene, which we tranflate, all « the World. Luk. 2. v. 1. Hence the Councils call'd « within the Empire ftiled themselves Oecumenical, « but no more truly fo, than the Roman Empire was « all the World. But the Latin Church was not fo « much as the Oicumene of that Empire. For Greece, «e and other Parts of the Greek Church in Afia were « in it; especially after the Seat of the Empire was ce tranflated to Conftantinople, when they contended « with Rome for the Supremacy: and the Latin Church «e was not then call'd by the Name of the Church of c Rome. As the learned du Pin fays in his Traité de ce la Puiffance Ecclefiaftique, &c. pag. 551. It is true «e (fays he) that at prefent the Name of the Church of e Rome is given to the Catholick Church, and that these « two Terms paß for Synonimous. But in Antiquity no e more was intended by the Name of the Church of Rome, « than the Church of the City of Rome. The Greek Schif. «e maticks feem to be the first, who gave the Name of the Church of Rome to all the Churches of the Weft. Whence ce the Latins made Use of this to distinguish the Chur- ce ches, which communicated with the Church of Rome, « from the Greeks, who were feparated from her Commu- ce nion. From this came the Custom to give the Name of the Church of Rome to the Catholick Church. But the « other Churches did not for this lofe their Name, or their

"Authority, &c. Then he go's on to vindicate the Rights of every National Church independent of the » Church of Rome, and past her Power to controll or » alter. pag. 21. 22.

L. Sr, I have already told you (but you are fomewhat forgetful) that if Popes should pretend to invade the just Rights or Privileges of particular Churches, they may lawfully maintain them, and the learned du Pin may be their Advocate, if he pleafes, without Derogating from the Supremacy of St Peter, or his Succeffors. But, as to the long Paffage, you have quoted from him, there is not a Word in it can do you any Service; unless become you guilty of the old Equivocation in Confounding the Dioceß or Patriarchat of Rome with the whole Church in Communion with that See,

It is true (fays du Pin) that at present the Name of the Church of Rome is given to the Catholick Church, and these Terms paß for Synonimous. I answer, that du Pin certainly means the whole Church in Communion with the See of Rome. For the learned du Pin is not fuch a Blunderer as to fay, that the Dioceß of Rome, and the Catholick Church pass for Synonimous Terms,

He go's on. But in Antiquity no more was intended by the Name of the Church of Rome, than the Church of the City of Rome. And the Popes in their Subscriptions, or Superfcriptions took simply the Quality of Bishop of Rome.

Very right, Sr. But cannot Custom enlarge the Signification of Words? Or must du Pin be our Monitor to tell us, that the Dioceß of Rome was not formerly the whole Catholick Church? Or that the Catholick Church was not always call'd by the Name of the Church of Rome? The Latin Church was not always call'd by that Name, yet I think the Latin Church was always the Latin Church, as the Greek Church was always the Greek Church, tho it had not always that Name; and as Chrif

tians were always Chriftians, tho they were not call'd fo till there was a Church founded at Antioch. What therefore du Pin fays concerning the Occafion of the different Appellations to diftinguish the two Churches from one another, is nothing to the Purpofe. If he had faid, that the whole Church in Communion with the See of Rome was not anciently the Catholick Church, this indeed would have been a fweet Bit for you. But du Pin is too good a Papift to write in that extravagant Manner.

As to the Subfcriptions or Superscriptions used by Popes, I prefume you would not have them fill up whole Pages with pompous Titles like the Grand Senior; or Kings of Perfia. Nay every Pope fince St Gregory's Time has only ftiled himself, the Servant of the Servants of God. But this never hinder'd them from Afferting their Supremacy against any one, that offer'd to attack it. Thus much then for du Pin's Words. Let us now confider what you have faid yourself.

You tell me, there never was a General Council, Șt if you speak the ufual Language of Christendom, you have it entirely against you, Nay your own Church allows of the 4 first General Councils, and calls them by that Name. But if you coin Notions, which no Man ever thought of, what you fay may be true, but I am fure 'tis nothing to the Purpose.

You add, that because the Roman Empire had the Vanity to call itself the Qicumene, hence the Councils call'd within that Empire ftiled themselves Oecumenical, or General. But I should be glad to know, where you learnt this Piece of profound Erudition. For pray, Sr were there not innumerable National and Provincial Councils held within the Empire, which yet never ftiled themfelves Oecumenical or General? The true Reafon therefore why the other Councils were

fo ftiled, was because the Catholick Bishops of all Nations were invited to them; and there was a fufficient Number prefent at them to make them the Reprefentatives of the whole Catholick Church.

Your Obfervation, that the Latin Church was not fo much as the Oicumene of the Empire; is just as much to the Purpose, as if you should tell me that Greece is not in Italy, or that it was not fubject to the Patriar chat of Rome; which no Man ever dreamt of. For the Popes pretend not to the Supremacy either as Bishops or Patriarchs of Rome, but as Succeffors of St Peter. And fo the Question is not, how far the Patriarchal Jurifdiction of Rome (which is commonly call'd the Latin Church) is extended; but whether the Bishop of Rome be not the Head of the Catholick Church, precifely as he is the Succeffor of St Peter?

As to what you add, viz. that after the Empire was tranflated to Conftantinople, the Greek Church contended with Rome for the Supremacy, I have already shew'd the Falfehood of it. §. 9. So you may now proceed, if you please.

S. 19.

Mr Talon's Speech in the Parliament of Paris against Innocent XI. mifreprefented.

39

» G. He Proceedings of the Parliament of Paris (Appen. p. 39. 40.) tells the Pope, that » his Bishoprick extends only to the Dioceß of Rome, and his Patriarchat to the Provinces call'd Subur » bicarial. And that by taking upon him to excom»municate others unjustly, and where his Power » did not reach, he had excommunicated himself. » And then he was fo far from being Head, that he was not fo much as a Member of the Church.

And

C