his Guidance, I must not trust my own Senfes in the cafe; it being one of the most dangerous forts of Infidelity for a Man to believe his own Eyes,rather than his faithful and infallible Guide: All this moves me not; but I begin to expoftulate roundly with him, and to let him understand, that if I must not believe what I fee, he is like to be of no farther ufe to me, because I fhall not be able at this rate to know whether I have a Guide, and whether I follow him or not. In fhort, I tell him plainly, that when I took him for my Guide, I did not take him to tell me the difference between North and South, between a Hedge and a High-Way, between Sea and dry Land; all this I knew before, as well as he or any Man elfe could tell me; but I took him to conduct me the directest way to Tork: And therefore, after all his impertinent Talk, after all his Motives of Credibility to perfuade me to believe him, and all his confident Sayings, which he gravely calls Demonftrations, I stand ftifly upon the Shoar, and leave my Learned and Reverend Guide to take his own course, and to dispose of himself as he pleafeth, but firmly refolv'd not to follow him: And is any Man to be blam'd who treats with his Guide on these Terms?

And

And this is truly the cafe, when a Man commits himself to the Guidance of any Perfon or Church; if by virtue of this Authority, they will needs perfuade me out of my Senfes, and not to believe what I fee, but what they fay, that Virtue is Vice, and Vice Virtue, if they de clare them to be fo: And that because they say they are Infallible, I am to receive all their Dictates for Oracles, tho never fo evidently falfe and abfurd in the Judgment of all Mankind. In this cafe

there is no way to be rid of thefe unrea fonable People, but to defire of them, fince one Kindness deserves another, and all Contradictions are alike eafie to be believ'd, that they would be pleased to be lieve, that Infidelity is Faith; and that when I abfolutely renounce their Autho rity, I do yield a most perfect Submission and Obedience to it.

Of Tranfubftantiation.

W HAT the Papists hold to be of

Faith concerning this Point

N. C. tell us, is this, That the whole "Subftance of the Bread and Wine, is after Confecration, chang'd into the Body "and Blood of Chrift, without any al"teration of the Accidents or outward "Forms.

Against this impious and abfurd Tenent, his Grace has very frequently, all along his Sermons, taken care to fence his Hearers, and has writ a juft Treatise, and inferted it in his Third Volume of Ser mons, to prove that this Doctrine of TranSubftantiation is directly contrary to Sense and Reafon, and the common Notions of Mankind; and that it has no Revelation to uphold it, nor was it ever thought on in the first and pureft Ages of the Church, and that 'tis chiefly upheld by the intereft of the Roman Clergy, and the uncommon affurance of thofe who affert it; and this he has perform'd with that Strength of Argument, and Plainnels and Clearnefs of stile, which was natural to him; and which has in a great measure exhaufted the Subject,

To

To the Archbishop's Arguments, N. C. pretends to return an Anfwer, and with fome fhew of Reason and Philofophy, and Quotations out of the Fathers and the Holy Scripture; and (as ufually) is very pofitive in his Affertions; tho' in truth, he doth but nibble an Argument, and fays little to the purpofe; fo that those Strong Reafons which his Grace has brought forth, like an Arch'd Building) stand more firm and fecure for the weak Efforts he has made against them. And therefore, tho' the bare reading over the Archbishop's Treatife, by any intelligent and well difpos'd Perfon, would be a fuffici ent Answer to N. C's Cavils; yet fince he has made ufe of fome untemper'd Mortar, to repair the Ruins, and fill up the Chinks of this myfterious Edifice (as he calls it) and labours to prop up the rotten Materials and vifibie Decays of this tottering Fabrick; I fhall therefore take the pains to confider what he has to say on this Subject.

And, First, N.C. begins with a heavy Complaint against the Archbishop, for treating the Papists with fcurrilous and abufive Language, but does it in fuch terms, that no one would ever have thought that N. C. and the Author of the True and Modeft Account, were the fame Perfon; for tho' His Crace doth E 2 fome

fometimes expose the Follies of the Church of Rome, and is pleasant at fuch times, when the Matter doth not require a ferious Answer. But as Horace advises,

Ridiculum acri

Fortius & melius magnas plerunque fe

cat res.

Yet he never departs from that becoming and good-natur'd Gravity, which was in a peculiar manner his Character and Ornament. And therefore N. G. has only expos'd himself, when he begins his Difcourse with this infipid Harangue, which I shall transcribe, to give the Reader a taste of his Sincerity and Temper.

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Never, fays he, Roman Conqueror & fung more Peans after Victory, nor in"fulted over his Enemy with more Oftentation, than Dr. Tillotson has, on "this Subject, over the Roman Catholicks 66 and the Church of Rome; and (to compleat the Parallel) if his railing Eloquence and unchriftian Contumelies (I am forry he extorts fuch Words from me) were of equal force to bind, with C6 that of Roman Chains, no barbarous "Captives were ever worfe us'd by their infulting Conquerors, than the Sons of "that Mother, whofe Piety and Zeal, brought forth in Chrift, his Ancestors,

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