Supper, and to the Adminiftration of it to thofe that were not fafting; and is not your Grace as much concerned in this Non obftante as the Roman Catholicks, fince you never make the Sacrament after Supper, nor give it but to fuch as are prefumed to be Fafting? Your Grace will poffibly fay: Your Quarrel with us is not for not giving the Sacrament after Supper, or to fuch as are fafting; but because we do not give it to the Laity. under both Kinds, to which I anfwer, that our Queftion at prefent, is whether the Non obftante of the Council of Conftance refers to the Inftitution under both Kinds, or to the making or confecrating the Sacrament, after Supper, or the adminiftring of it to the People not fafting. And the Words of the Council fay plainly it is to the latter. As to the lawfulness of giving it to the Laity in one Kind. I think I have fufficiently made it out in the foregoing Pages. Had the Council of Conftance faid, that tho' Christ did Inftitute or Confecrate this Sacrament under both Species of Bread and Wine, tamen hoc non obftante, we command and order it shall be made or Confecrated under the Species of Bread alone, your Grace wou'd have a great deal of Reason to find Fault with our Conduct. But furely you know too well, My Lord, we never made any fuch Law or Command, neither do we ever make or confecrate the Sacrament, without both Species of Bread and Wine. Now to quarrel with us for giving it to the Laity under one of these Species or Kinds, without the other is as groundlefs, as if a Man fhou'd fay: God did command all Mankind to increase and multiply, why therefore thou'd not every Man take a Wife,

and

and every Woman, a Husband, in Obedience to this Command? And fo baffle the Doctrine of St. Paul: He that giveth her (his Virgin) in Marriage, doth well, but he that giveth her not doth better. 1. Cor. 7. 38. The Inftitution of a Thing, My Lord, does not always infer a Neceffity of complying with every particular Fact and Circumftance of it, but only with Effentials, that the main End and Scope of what is intended by it, be not fruftrated. Now when Chrift did Inftitute the Mystery of the Eucharift, he did, as I often faid before, intend to make not only a Sacrament, but also to offer a Sacrifice which was to exprefs his Death on the Cross, by the Mystical Separation of his Body from his Blood, under the Type of the Bread and the Wine, as his Blood was really feparated from his Body at his Paffion, and to command his Apoftles only, and in their Perfons the Priests, who were to fucceed them in the priestly Function to do the fame Thing, and to take his Body and Blood, feparately under thefe different Types; because the taking and consuming of both Kinds or Species is effentially neceffary in order to Compleat the Sacrifice; And when this Sacrifice was thus offer'd and compleated for the Remiffion of the Sins both of the Priest and the People, all that the People wanted, in order to partake of and to fhare in it, was to take a Part of the Sacrifice, by way of a Sacrament, and whether they did this by taking it in one or both Kinds, is the fame to all Intents and Purposes; fice he that takes more has nothing over, and be that takes less has no lack, as it is recorded of the Manna, which was a Type of the Eucha

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rift; Chrift's intire Body and Blood being under either Kind, as I think, I have already very well proved.

CHAP. IX.

Of Purgatory.

Our Grace's 29th. Paragraph, is concerning Purgatory. Here your Grace difplays your Eloquence and Erudition, in the Animadverfions you are pleased to make upon the Cuftom and Practice of the Chriftians, for three or four hundred Years after Chrift, with Refpect to their praying for the dead; and in the ingenious Interpretation you put upon St. Paul's Words, 1. Cor. Cap. 3. All which as they are not very material to the Point in debate, I fhall pafs over, and only defire the Reader to confider the holy Lives of the Paftors and Teachers of these three or four hundred Years, their Zeal for the Glory of God, their Deteftation of Error and Herefe, their Proximity to the Apoftolical Times; and fee whether they were not more likely to know the Doctrine and Practice of Chrift, and his Apoftles, than those who came to the World, 1500. Years or more after Chrift; all this, I fay, I fhall pafs over and anfwer this your Grace's Quare: Did the ApoAles every where teach the Chriftian Church under Pain of Damnation, to believe that there is a Purgatory, and that the Souls there detained are relieved by the Suffrages of the Faithful? I anfwer, they did teach the Chriftian Church to be

lieve

lieve under Pain of Damnation a Doctrine equivalent to it, tho' poffibly not in the fame Terms. The Apostles taught the Chriftians to believe the Doctrine, and nothing but the Doctrine, which Jefus Chrift deliver'd to them. Jefus Christ commanded the Chriftians under Pain of Damnation, to believe all Things whatsoever he had deliver'd unto the Apoftles. He that believeth and is Baptized Shall be faved, but he that believeth not shall be Damned. Mark, 16. 16. Confequently, if the Apoftles taught the Chriftian Church this Doctrine, they are bound under Pain of Damnation to believe it. All that is incumbent upon me then is, to prove the Apoftles did teach this Doctrine.

And here, I hope your Grace will not infift upon the Word Purgatory, which poffibly was not known to the Antients, of the first or fecond Century. It was a Term invented to exprefs more fully the Doctrine of the Church in reference to the Prayers offer'd for the Dead; as the Word Confubftantial was by the Nicean Fathers, to exprefs the Equality of the Son with the Father or as the Word Hypoftafis, which always before fignified any Substance, is now by Divines used, and confecrated to fignifie only the Perfons or Perfonalities in the Trinity. But if the Apostles taught the Chriftians to believe what is meant by the Word Purgatory; viz. That there is a third Place (which is neither Heaven, nor the Hell of the Damned) where fome Souls are detained; and that the Souls in this Place are affifted, or relieved by the Prayers, Oblations, and other Works of Mercy per form

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ed by the living for their Relief. I humbly conceive, My Lord, it were trifling to difpute about the Word Purgatory, (which yet was well known in the Church in the Days of Saint Auguftin) or the Fire of it; for neither the Council of Trent, nor any other general Council did ever determin whether it was a real and elementary Fire, or whether it was an Anguish of Mind, or fome other Pain capable to afflict the Soul, and render it uneafy, in fuch a Situation.

Now that the Apoftles did teach the Chriftian Church fuch a Doctrine, we are as well affured, as we are, that they wrote the Epiftles, which go under their Names, or that the four Gofpels, are the Words and Doctrine of Chrift reduced to Writing. We have for the Truth of it, the Conftant and uninterrupted Tradition of all the Churches in the World, whether Orthodox, Schifmatical or Heretical, from the Beginning" of Chriftianity, to that of the fixteenth Century, and if that Rule recorded by Vincentius Ly rinenfis, upon which we believe the Gospel to be the Word of God: "Quod ab omnibus,

quod femper, quod ubique," That which was believed by all Men, in all Times, and in all Places, be true; the Doctrine of Purgatory is upon this Foundation. All the Chriftians from the Beginning practiced it; all the antient Liturgies recommended it, and all the Fathers, Doctors, and Paftors of the Church taught it So that one may as well doubt of any, the best at tefted Point of Faith, as that of Prayers for the Dead; and that, in fuch a Manner, as fuppofed their Souls to be eafed by fuch Prayers. However, for your Grace's Satisfaction, I fhall borrow a few Pallages from the antient Liturgies,

and