Baxter - BX1763 B28

Naked Popery; OR, THE NAKED FALSHOOD Of a Book called the CATHOLICK NAKED 7R V TH; OR THE Puritan Convert to Apoiolical Chriftianity ; Written by W. H. Opening their Fundamental Errour of Unwritten Tradi- don, and their unjuft Defcriptionof the Puritan, the Prelatical Proteftant, and thePapift, and their differen- ces ; and better acquainting the ignorant of the true difference,efpeciallywhat a Puritanandwhat aPapi ft is. By RICHARD B f1X 7°ER, a Profeffor ofnaeer Apoífólica.l Chriffianity. . Trita frequenfq; via ell per Amici fallere Women ; Trita frequenfq; licet fit via, trimen habet. The common beaten way of mens deceit Is as a Loving Friend to work the Cheat : But though this-be the common beaten way, It will prove criminal.another day, w: H. this Author, pag. 25, faith [Ifyou do not find that__they (your Catholick Neighbours) hold nothing, nor Pra&ifè nothing, but what they are able to give a very fatisfaaory account of to any impartial Enquirer, then fay, I am a Knave, a Lyar, and a Cheat, one that deferveth no mercy from God or Man, in this World or the next.] LONDON, Printed for N. Simmons at the Princes Arms in S. Paul's Church-Yard. MDCLXXVIL

THE CON T E N TS. CHAP. L Nether Chrifl bathnot left us Pure and eafie notice what the Chriflian Religion is : what it is, and bow delivered to as, in three degrees. i. The Effentials generally in the Sacramental Covenant. z. The Expoft;: on oftheEf entials in three jummaries, the Cr; ed, Lords Prayer and Decalogue. 3. The Efentials, Integrals and needful Accidentals in the whole Canonical Scripture. p. I, Our Confeffion, Articles, Books, andSermons arebut the expregions of our Subjetíive Religion, or fides menfurara, and ate not our Objective and fides menfurans in termi- nis. p. 9. The rapes confers every word of our Objellive Religion to be Divine and Infallible. But we confefs not the truth ofall theirs; They blame au only, Y. As not having e- nough. 2. And ás not receiving it'the right way. p. 9. L whether, thePapsfls Religion be better than ours; ars bigger? Some Q criesof the Antiquity of thebeliefofthe Roman additions, -iz. the Apocrypha and the Decrees ofall thecouncils, &c. p. i o,&c. what Implicite Faithwe are (a) agreed

The Contents. aryreed in, andwhat not. p. r 2. The Papiftsconfers that their Church bath not kept God's own written wordwith- out many hundred errours, and fo not all that is de fide. p. 13. Therefore they mutt needs dijtinguifh the Elíentials of Chriftianityfrom other points. OfImplicite beliefin the Pope and Councils. p. 13. &c. , II. whether it was or is nece(fary to receive Chriftianity itsfrom the Infallibility or'Authority of the Pope andPapifts (or Councils) p. 19. &c. we have much more and fryer Tradition for our Religion than that which the Papifts would have iss truft to. 20. The difference of oar Tra. ditionfrom theirs. whether Rome or a church there may not ceafe. p. 22. whether the Seat, the Eleflion, or what Bothprove the Pope tobe St. Peter's fuccefour. p. 23. whe- ther Books or oral Tradition by Memory of all Generati- ons, be theParer prefervativeoftheFaith. p. 24. CHAP. II. THe Puritan is ambiguoufly named, andfall?), defcribed. P. 25. OfImputedRighteougnefs. p. 30. Puritanes not again; external worfbip, nor all Ceremonies. p. 36. Of their Urage. ibid. The Puritans judgment about Falls Holy-days, Cere- monies, &c. p. 38. The Papifl': writer knoweth not what the Puritans Religion is. p. 4o. The true Religion ofa Puritane defcribed. p. 41, 42. 1. The writer wrongeth his Relations. 2. He declareth that he wao before an rn- godlyperfidious Hypocrite, and no trj+e Puuritane, andthere fore no wonderthat he turnedPapift. p. 43. None

The Contents. None but Euch can turn Pai ijis without felf Contra- di lion. His [Zander of thePuritanes, that they think Piety, cha- rity, Humility and other Chrijlian Virtues notpoble and neceffary to fal.vation. p. 45'. CHAP.III. His hardCharacter ofPrelatical Prote(lants. p. 46. Many Nonconformifis are Epic. opal ; therefore not di/ling'uiI able by that name. p. 47. what men many Bifhops and Confermifls have been and are in England. p. 48. TheReligion which is uppermaff, right or wrong, will be profiledufually by the rnof, and therefore by badmen. p. 49. It is worfe with thePapifls, whoare miny very bad, even where the? direrfrom fuperiours and fuffer. ibid. His accufations of Puritanes and Prelaticas Proteftants about imputedRhteoufnefs and inherent confuted: A true defcription ofthe Protefiants judgment ofjuilifying Righte- oufnefs. p. 51, 5'2,&c. Hu derifion of Imputed Righteoufnefs as a Mummery. p. 54, 55. Hisgrofsflander that we are for [meer Imput- ed Holinefs.] p. 55. The truemiddle way about Indifferent Rituals. p. 56. r. of h.:4 charge on Prelatifis for filencing Puritanes for not obferving Fafls, &c. which they negleöt themfelves4 P.57. Puritanes and Papifsfalling. 2. ofwax taperson theAltar. p. 58. 3. Of the, Sign ofthe Crois. p. 58, 59. 4. Ofthe real prefence. p. 6o. ( a ) 2 5 of

The Contents. 5. OfConfeffionandAbfolution. p. 6r. 6. Ofbowing at the Name Jefus, andimages. p. 62. 7. Of the surplice, Girdle, Stole, and Cafuble. p. 63. 8. Of prayingfor the Dead. p. 64. 9. 0/ the Government of the Pope andCouncils. p. 65. I. Whether Gods wifdom require it. 2. Civil andPc- clefaflickMonarchyofthe whole world, Compared. p. 66,67. 3. Is the Pope Univerßal Apofle or Teacher? p. 55. 4. whether the Pope be Head but in the VacancyofCoun- cils? p. 66. 5. Moll of the Chreian world by far are no Papifls. 68. 6. The Pope diffentethfromGeneral Councils, and fofarfrom the Univerfal Church we own themwhen he doth not. 69. 7. The difference between the Kings Headfhip and the Popes. 37. 8. Puritanes are for the Kings f upremacie. 70. 9. Howfar theyfubmit theirjudg- ment to the Churches. p. 70. io, The Church teacheth Us the Faith, but may not judge in partem utrarnlibet, viz. that there is no God, no aria., no Heaven, &c. P. 71. xi. It's Schifmatical anal worfe tofeign that various ha- bite, Geflures, Meats, &c. make various Religions. Q z. Do variety of Liturgies make various Religions? 2. Is not Religion more concerned in the.Papifls DocirinalDifferences among themfettes about Precflination, Grace, Free-will, the immaculate conception and h:acireds more in the School Docrlors, and-,about the depofang, excommunicating andkil- ling Kings, and ah.lut all the Controverses mentioned by the Janfenifls in that 7efsits Morals, and by Mr. Clarkfori in the Practical Divinityof the Papis, than in variety of Clothes, Formes or Ceremonies? And ù it not as lau- dable for Protefa - »ts to holdVnion and Communion with them that fife not the fame words or rites, as in theChurch of

The Contents. ofRome to tolerate without fo much as any diforming cen= fore, theforefaid Dot`trinal Differences about Icing killing (when excommunicate) Murder, Adultery, Fornication, Perjury, Lying, stealing, &c. mentioned in the forefaid Books. p. 72. CHAP. IV. H. W's forming <4ccufations, which he can bell an- Ewer. p. 77. what Grotius meant by Papifls. P. 79. I. ofPapifls Image-wortl4p. p. 79. II. OfPopes Pardons. p. 80. III. Their praying to the Virgin Mary. 83. IV. Latine prayers. 84. V. Implicite belief in Teachers. 85 . VI. Preferring the churches Laws to Gods. 87. VII. Obedience. 88. CHAP. V. T He true Hillary of the Pàpacie, its original and growth. 94. i. The ancient Church took not the Papacie to be ofGods inflitution, but Mans, fullyproved. p. 99. &c. 2. The Roman Prtmaciespas ever but one Empire,.. and not all the Ch, i¡lian people in the` world, . proved, p. 103, &c. 3. Councils were General only as to the Empire, and not the world. p. 104. Fiveexceptions. p. 106. Remarks

The Contents. Remarks upon the Africans pretended fchifm (Auftin being one.) p. t 12. The notable words of Mel. Canus againft the. Roman Univerfality. 113. The means ofthe Popes /aftgrowth to maturity. 119. The doctrines by which they do their work. p. 122. i Depreling the Scriptures fufficiency and cryingup their Traditions, which are again confuted. 123. 2. Pretending Antiquity and Univerfality. 125. Both confuted. The ohjecrlion of Heretic, .and Schi[m to other Churchesanfwered. p. 127. 3. Aggravating our Ditifions and baffling oftheirUni- ty. p. 128. Even the rcandalotts contending seas among Proteflants have more Unity with each other than the Papifts,proved. 4. Their vile counfel to men to fulpea all Religion and furpend it, to make them Papas: Boverius to our late Zang. p. 131. CHAP. VI. Hat the Pope is inforty Charaaers, or inadequate conceptions ofhim. p. 134. &C. CHAP. VII. Hat a Papift is . The word [PAPIST] is equi. vocal. Many forts arecalled Papifts that differ both in the Foundation and the very Form and the Subjet and the Terminus ofChurch Power, andare notformally one Church 6ts is commonly thought. pag. 165. PAPIST of the malt learned fort dercri4ed' placett

The Contents. placeth the Authority Univerfal and the Infallibility in the Pope and Council agreeing: Thirty Properties or Cha- raclers of them. The frr/l about the Refolution of their Faith into the Authorityor Infallibility ofthe Churchpro- pof7ng. How Prote[tants refolve their Faith, and how they take itfrom their Teachers. p. 169. &c. See the ref CHAP. VIII. W Hat the Papifls church called the Roman Catholick Church is, in twenty Charallers. p. 184. CHAP IX. wenty Properties of the Proteflant's Religion as it differed) fromPopery. 187.

BRR"t?'i. Age 26. line 28. for r°urrian rmad Pifanos. p. 76. L 7. for in r. it. p. 97, r. Presbyters, p,93,1. ao. r, fioman. p 94.1_ :,, for er Y. of. p. I, i. for Goths r. Vandals. p. t r a. 1. 4. dele and. p 115. is. for Com.r.Corn. p. I23.d. II. r. Libraries. p.114. L r.'Greatreaks, Errata, in Roman Tradition, &c. Page t 8.1. I. for moil real r< Moral. p. xo. I. f. r. Georgians, p. 29.1. 16. r. Sirmrnm. p. 37.1. S. for find r. Jaid.

( 3) T O T H E AUTHOR AND HIS RELATIONS. CHAP. L HEN the Confutation of the Treatife of Tranfubflantiation was in the Prefs, this Book carne tomy notice, written, if the Stile may go for Proof, by thefame Au- thor: It is conjeftured that your Name is Mr. w. Hutchinfou of Lincoln!hire, fume- time of Qeens col/edge in Cambridge ; and that it is in- deed your neareff Relations whom you fo earneflly la- bour to pervert : Your stile perfwadeth me that you are feriorrs, and verily think that your way is right : And I fuppofe you fee that we alfo are as confident ofthe truth of our Profeflion, as you arc of yours : The Queflion is, whether it be your Zeal, or ours, that is according to Knowledge ? A 2 The

(4) The Title ofyour Religion greatly pleafeth me, and is the fame that I allume : For we are, I perceive, agreed in this, that it is [ the Apoftolical Chriftianity 3 that is the true and fafe Religion : And hath God left the matter fo obfcure as that we cannot come to an agreement in fo weighty a matter ofFad, as to know what [ the Apoftoli- cal Chriflianity ] was ; when even Common Hiffory giveth us notice what the Athenian Philofophers held, and what the ancient Romans held, and fo of almoff every literate Nation ? r'ou fludy, and we ffudy ; rem pray, and we pray: You would know the truth, what- ever it coft you, and fo would We. As a Man that look- eth daily when I am called away toGod, I folemnly pro- teft, that ifI could find that Popery were the true Apo- ftolick Chriffianity, I would joyfullyquit all theFriends, Hope, and Intereffs of thisWorld, toembrace it. What is it that is your advantage, andwhat is our difadvan- tage ? Are you more impartial in your fearch ? I am fo Con fcious of my Impartiality, that I cannot believe that this maketh the difference. Is it that we have not read the Papiffs writings ? I have reafon tobelieve that I have read as many of them, at leaft, as yo,? F e done, ifyou are not much above fixty years of ae you are not near it). But you have Converted with mere ofthem than I havedone ? It's like youhave : But is that the reafon of my miffake ? You earneftly invite your Relations to Converfe with the Papifts, becaufe mens writings may be miffaken : And on this ground I per- ceive you build all the certainty of your Faith, That our Fathers and our Grand-Fathers have told is Infallibly, what they received from their Fathersand Grand-Fathers, and foon. This is your certainty. I will tell you briefly what I take for the Apoffolical Chrifti..

( 5 ) Chriflianity, and by what Notices I receive it ; and then I will again confider yours. I take not Chriftianity to be a thing fo hardly to be known,as you would make it; either as to the Being of it, or the Publication. I take it to have its EfJentials, Inte- grals, and Accidentals ; and that thefe are not tobe con- founded : Ifit cannot be readilyknown what Chriftiani- ty is, how (hall we preach it to Heathens ? or how (hall Chriftians be known to others, or themfelves? and who can have thecomfort of an unknownReligion ? You tell us that nothing of it is written in the New Teftament, but the Life of Chrift by four Men, and a few occafïonal Epiítles, &c. But do you think that Chrift himfèlfdid not inftituteChriftianity, and tell Men plainly what it was ? Did not thofe four Men write Chri/l's Docirine as well as his Life ? And is he not the Author of our Faith? Didhe not preach theGofpel ? And do you not call thefe four Books the four Evangelifts ? AndBoth not theGofpel contain and defcribe Chriffiani- ty ? Did not Chrift oft tell us what itis to be his Difci- ples? And were not the Difciples called Chriftians fhart- ly after, as words of the fame fignification ? But what place is there for any doubt, when Chrift himfelf did inftitute Baptifm, and defcribe it ? and command that all Nations being Difcipled fhould be Baptized into the Name of the Father, the Son, and the Holy Ghoft ; as being the Faith which Difciples muffprofefs ? And do not you to this day profefs, that Baptizing is Chriffening,and that Baptifmwafheth away all fin, (flap- poling the Baptized to receive it as Baptifm, by true Co- venant-confent at leaf%?) Anddothnot Baptifm enter us into the true Church of Chrift ? Sure all this is paff di- fpute ; where then is the difficulty ? Is not a truly bapti- zed

(6) zedPerron i Chriffian ? Andwas it then as hard a mat- ter as you make it, to knowwhat Faith ma neceffary to a ptifna, (in thePerlon at age, or the Parent of Infants ? ) Surely then theScripture, that mentioneth the Hiffory of fo many thoufands baptized, would have told us of that . grand Controverfie , and how it was decided. But no f uchControverfie was then debated, for ought we there find. If Baptifnal Covenanting with God the Father, Son, and Holy Ghol`f, as our God and Father reconciled' in Chrift, our Saviour, and our Sanäifier, be not the Symbol or Badge of Çhriflians, and that whichvifibly ma- keth them fuch ; your own Church, and all the Chriffian World is deceived. And we know that it was not the Cullom of the Apoffles and Paffors of the ancient Churches, to make a meer Ceremony and dead Forma- lity of Baptifm, by baptizing thole that would but fay the words [ I believe in God the Father, Son, and Holy Ghofl, ] without underffanding what they faid: And therefore their ordinary Preaching was the Expofition of there three Articles : And theCreed calledThe Apoffles, is the Expofition of there three Articles ; which though fume Claufes were lince added,.and though the Churches tyed not themfelves juif to thevery fame words, (as we find by the various forms of this Creed in Irene us) rer- ttillian, Marcella"s in Epipbani q, Rujanw, t-c.) yet for the fubffance and fenfe, and moft of the verywords, all Churches ufed the fame. And when the Council of Nice taught them theway of making new Creeds, (whichHi- lary Fic7ay. fo fadly complaineth of,) yet frill the matter of the old Creed was the fubfrance of them all. And the Eaffern Creed, which was ufed before the Nicene Council, (for that fucha one there was, the moff Learned Antiquaries give us. fufficient proof,) was but the fame in fenfe

(7) fenfe as the Weflern, even the Expofition of the Baptir mal Faith ; and this the Baptized didprofefs before Bap- tifm : And the work of Catechifts was to teach this and the fenfe of it to the Catechumens. And that [He that believeth and is baptized (that is, truly devoted to God. the Father, Son, and Holy Ghofl, by the Baptifrnal Co- venant) /hall be Paved, and he that believeth not /fall be damned,] is byChrift himfelf made the fum of his Go fpel, or Lawof Grace. As the Image of the bleffed Trinity on mans Soul is Life, Light, and Love ; fo the fummaries of that facred Doctrine whichmuff imprint it on us, is the Symbolum Fidei, the creed, the fummaryof things to be believed ; and the Lords Prayer, the sytnbolum and fummary of things to be willed, defired, andfought ; and the Decaloguc, the fummary of things to be pra&li fed ; being the Dire- doryof Mans three Faculties, the intellect, the will, and theExecutive Power. And all this we believe was deli- vered to the Churches by the Apoftles, and received by all Chriftians, many years (eight at leafl) before any Book of the NewTeftament was written : And for the fuller underflanding and improvement of it, and for all the integral parts of Religion that were to be added, the Apoflles and Evangelifts more enlargedly preached then." to the People in their Sermons, as Chrift himfelf lud done much of them. We receive all that, as Gods Word, whichby theeeApoftles was delivered as filch to theChurches ; becaufe they had the promife of theHo- ly Ghoft to lead them into all truth, and to bring all things that Chrift taught and commanded to their re- membrance. We are allured that all that is contained in the New Teftament was written by fueh inipired Perfans ; and that tie Spirit of God well knew, that when they were

(8) were to dye, without writtenRecords, the memory of Mankind would not faithfully retain, and deliver to Po- terity, fuch copious matter as the Integrals and ufeful Accidentals of Religion, and therefore caufed them to write it and leaveit to Pofferity. So that our Chriitian Religion is contained and deliver- ed to us in three Formulas or Prefcripts : The frr/l con- taineth the whole Etrence ofChrif'ianity, and is the.Sacra- mpntal Covenant, in which we are believingly given up toGod the Father, Son, andHoly Ghofl, andGod to us, in. the Relation ofa God and Father, a Saviour and a Sanlifier. This is done initially, ad e¡fe, in ßaptifm, and after ad robur in the Lords supper. This is delivered to us by Tradition Naturally Infallible, de fac7o: For all chrijlians, o/s fuch, have received and entred this sacra- mental Covenant; and full Hiftory aflurethus, that the very fameForm of it is come down in all the Churches to this day. The fecond Formula, is the Expofition of the three Ar- ticles of this Sacramental Covenant, in the Creed, Lords Prayer, and Decalooue ; which hath been delivered by memory alto, and kept unchanged (fave the forefaid additions of fome explicatory words in the Creed,) to all the,Churches to this day. The thirdForm, is all the holy Canonical Scriptures, (the Old Teftament being as preparatory to the New,) which contain all the Efentials, Integrals, and needful .Acci- dentals. Our Religion then is all fromChrifi and his Spirit, in infpired men, commiffioned to deliver it, and is well called as you do, the dlpollolical Chriflianity: We own no other. It is all brought down to us by Tradition from theApoftles. The Ef fentials in the Covenant, and the explicatory

(9) explicatory Symbols or Summaries, are delivered to us two ways : Firft by Memory and Practice molt currant and certain from Generation to Generation, being no more than what Memory might well retain, whereto yet the helps of the Ancients writings reciting the Forms were ufed for the fuller certainty of Pofterity. Second- ly in the holy scriptures, where they are contained (as the Brain, Heart, and stomach, in the Body) among all the reit as the Principal Parts. The third form b. fo large that Memory could not preferve it, and therefore God would have it delivered us in that Writing which we all call the Sacred Bible, or Canonical Scripture. This containeth thoufands ofwords more than are of ab- folute necefïity toSalvation ; but no more than is ufeful or helpful toSalvation. In all this I have Ibewed you what our Religion is, (otjeiively taken) andwhich way we receive it. Where you are therefore tonote, z. That all our Sermons, Wri- tings, Church - Articles, &c. are but the Expreffions ofour subjeclive Religion, telling other Menhow parti- cular Men, and particular Churches, underftand thole Divine Forms which are our objective Religion : There are various as Churches and Perlons are, every one ha- ving his own Faith and Religion in different meafures, and fuch expreflions being but our fides menrarata may be altered and amended, and we pretend not to perfeti- on in them : But the former being our fides vel Religia menfurans, our Divine ObjectiveFaith or Religion, is inculpable and unalterable. 2. Note thatyore Papifts dogrant all our Objei`tiveFaith and Religion, even every word ofit, to be true, infalli- ble, and ofGod : You own, I fay, every wordofour Re- ligion : That is, all theSacramental Covenant, all the B creed,

(io) Greed; Lords Prayer, and Decalogue, and all that which we call the holy Canonical Scriptures. But we own not all yours : So that you do not, youcannot find fault with the leaft Particle of our Religion as to the truth of it ; but, i. You think that it is not enough : And 2. That we corn not to it the right way, that is, we take not our Faith upon the word of Papiß.s, as Papifts. Is not this the difference ? And is not this all that you cryout againft us for ? And now let us fee whether your way be better and hirer than this of ours is ? I. Your Religion is much Bigger than ours. II. You hold it on other Reaíons, and plead another way ofreceiving it. I. Your Religion (Objective) containeth, betides all our Bible, all the Apocryphal Books, and all the Decrees of General Councils, and all the other un-written 'Traditi- ons (if there be any more, who knows what ?) you name your felf here, falling on Frydays, and on the vigils of Saints, Ember-days, Lent, and Images, and fuch like. Here nowwe humbly propofe to your confederation ; z. Whether you will takeall there into the EfJentials of Chriflianity, or not ? Ifnot, a Man may be a ; and confequently ofthe Church or Body of Chrift, and in a Rate of Salvation without them. Why then doyou deny them this, and make them tobe as out of the true Church and Rate ofLife ? If yea, Q . z. Did all that the Apoftles Baptized, believe all the Apocrypha and all the Decrees ofyour councils, and yourOral Traditions ? 3. Did the ancient Fathers andCatechiífs teachall thofe to the Catechumens before they Baptized them? Q4. And were not thofe all Chrilaans, and . in the true

cii) true Church, and in a flare ofLife, whom the Apolrfes Baptized, without the profefiion ofany fuch Belief? Q.: 5. What was the creed, the symbolum fidei ufed for, if not to ditlinguifh the Faith of the Chrif}ian Church from Infidelity, Herefie, and all without ? And if all the Decrees of Councils be as neceffary to be the Syynbol of Faith, why were they not all made up into a Creed ? andwhy is the Creed differenced from them all to this day ? And whydo you not caufè the Baptized to recite and profefs all thefe Councils Decrees, but only the old Chrit`lian Creed ? 6. Dothnot Chrifl at the Inflitution of his Sacra- ment, Mat. 28. exprefly promife that he that believeth ( according to Baptifm, in the Father, Son, and Holy Gho/I) /ball belaved? 7. Is it not a reproach to God and the ChrifrianRe- ligion, to tell the World that God bath written us by his Spirit fo great a Book as theBible is, and yet there is not in it enough to Salvation, but that abundance un- necefjary toSalvation is in it, and fomeneceflary things left out ? 8. Have your Oral fuperadded Traditions more Evidence of Truth than the Bible, or moreEvidence of Neceffity tobe believed ? Not more Evidence of Truth: For you confefs the certain Truth ofall theBible, and that as fully manifefl as.your Additions. Ifit have more Evi- denceof Neceffity, what is it ? It is not becaufe it isa Di- vine .Revelation: For fo you confefs all theBible to be ? Anddo youpretend to a Tradition that faith, [Youmay be Caved without nmofl of theBible, though it be ofGod,' but not without falling onFrydays, or on the Vigils of Saints-days, or other fuch Traditions ? ] But if you will make both thewhole Bible and Tradition necef jary to be B z be-

(I2) believed, it muff be either Explicitely, or as you call it, lmplicitely: If Explicitely, (that is, as each Point is par- ticularly underflïood and believed, ) then it's doubtful whether there be one Man in the World that is a Chri- fiian, and can be Paved ? If Implicitely, that is, Virtually as it is in force General Propofition, what is that General? Is it that All that God revealeth is true? Or that All that the Sprit of Chrift inhis Apofiles delivered to the Church as his word, is true. Thefe we all agree in, if this will ferve the turn ? Is it that the Church is the Minifterial Keeper ofthe Sacred Doctrine as delivered ? This alto we agree in. Or is it that the Church de eventu /hall never corrupt, alter, or lofe, this word, or anypart, of it? Ifyou mean it of every particular Church, we are agreed ofthe contrary. You confefs that manyChurches have fallen to Herefie, and many Apoflïatized from the Faith : If you fpeak of the Univerfal Church, weare agreed that the Univerfal church fhall never Apoflatize ; for if Chrift hadno Church, he were no Head of it. And we are agreed that they shall never turn fuch true Hereticks, as hold not truly all the ,E ffentials ofChriflianity : For fuch allo are no Chriflians ; becaufe each Effential part is neceffary to the ,offence. But whether the Univerfal Church, much more the Greater part, may not make or receive force culpable alterationby Amifiîon,Omifliion, or Commi(Iion, we havereafon toqueliion ? We never heardanyProofthat theNegativewasneceffary toSalvati- on,nor is it held byall your fèlves;andwhether by anyone man I cannot tell : For you take the Bible to be Gods Word, and your knowledge of the various Readings of theHebrewand GreekCopies, and the multitudeof Er- rours in the Vulgar Latine corrected by P. Clem. S. and Sixtus S. do fatisfieall the World, that you hold that the Uni-

( 13 ,) Univerfal Church, or the major part, even your own; may culpably erre, or alter the very written Word of God. And who would then believe you, if you faid, [But theUnwritten word it cannot alter ? ] It's true in- deed, the Efentials confidered, as Written or Unwritten, all the true Church, nor any one Chrittian, while fuch, cannot deny: But fure, if many thoufand Errours may . be found in that Book which you take your felves for the Word of God, and this through the fault or failing of fuck as have had the keeping of it and all Divine Reve- lations are to be believed, and all theword of God is Di- vine Revelation , it notorioufly followeth, That your. own Church hath not kept all that is matter of Divine Faith from alteration. So that though many of your Wranglers will not diflinguifh the E[Jentials of Chriftla+ nity (called Fundamentals) from the Integrals andAcci- dentals, (as if Chrifhianity were nothing, and had no determinate Effence,) yet this fheweth, that you muff do it whether you will or not ; or elfeyou muff confefs that your Church may alter any thing, or every thing, as it hath dóne all thefe fore-mentioned : Which wewill not . confefs of theChurchUniverfal. But, I fuppofe thatwe have not yet met with theFaith that you account neceffary to falvation : It is that the Pope ofRome, and a General Council, cannot erre, in deli- vering to .was, the Apoftolical Doc`irine to be believed. And this is an implicite believing of all that is written in Scripture, and that is delivered orally-from theApoftles. If fo, . words and names go very far with you as to mens falvation. Is this tobelieve a thou-fand<things which a mat lever knew or heard of? if he ;do but believe the ía;f t lip )itv ofyour Church ? What), ikjieve that which I rre'v 'rOnce thotí ht.9 ? But this is t,lpplic to Fa7tb ? Y. A

A cheating Name for No-belé f of thófe things: Forby Implicite here you can mean only Virtual, and that is no ttualBeliefof that thing at all, but of fdmething elfe, which would_ infer more were it known : Nay Yirtt al is too high a Name forit But will this ferve the 'WM: to falvation, to believe that the Pape andhip Council are Infallible? What! though the fame Perfonbelieve not inGod the Father, Son, and Holy Ghoft, nor any of the Articles of his Creed, no not a Life to come ? If you fay, Yea ; Thenwill you call this Chriftiañity, to believe in the Pope, and not in Chrift ? Or do you mean, that men may be faxedwith- out Chriftianity, but not without Popery ? If fo, why was not the Popes Name, rather than Chrifts, put into Baptifm and the Creed, or at leaft with Chrifts ? But the infuperable difficulty is, How muff I believe that the Pope hath this Infallibility ? From Chrift, or otherwife ? If not fromChrift, tell me which way, and why I muff believe it? If fromChrift, can I believe that the Pope hath Power fromChrift, before I believe that there is a Chrift, that hath filch Power to give? And can I believe in Chrift, and not believe that there is a God that fent him? Can I believe that Jefus is theChrift, andnot believe that he is a Sacrifice for fin, or a Media- tor betweenGod and Man, and came to fave his People from their fins ? And can I believe this, and not believe that weare all finners, andthatfin deferveth that punifh- ment whicli-Chrift came to*fave us from ? `Is not our Sa- viour, and our Sin andMifery relatives ? as a Phyfician, orMedicine and a Difeafe? And can we believe that we have fin and défert of=P.nifhtnent, without believing that God our Go rnotr, andigave.,us thatLaw which e bróke, and which fobligeí h is'tdPuri hment? Cari we

(is) webelieve in Chrift, and not believe that he is God and Man, that hedyed, role, and afcended into Heaven, and will judgeus at laft ? and that he pardoneth fin, renew- eth Souls by hisSpirit, and will give us life hereafter ? All thefe are included in believing in Chrift, as Chriff. And how muft I believe that Chrift hath given the Pope this Infallibility or Power ? By anywritten word which granteth it ? or by Oral Tradition ? If by the written Word, then I muft believe that that Word is true, be- fore I can believe that the Pope is made Pope or Infalli- ble by it ? If by Oral Tradition, whole muft that be ? Then I muff believe force bodiesOral Tradition as true and infallible, before I, believe in the Pope at all. If it be the firft Hearers of the Apoffles, then either the Pope was one of thole, or not. If yea, and he hath a Ne- gative Voice in thecredible report, then I muft believe him as Infallible, before he is proved Infallible, in order to mybelieving that he is Infallible, which is a contra- diaion. If Not, Then I mutt believe the Infallibility of other Hearers of the Apoftles before I can believe the Pope's ? And the Queftion will recur, How I (hall know them to be Infallible ? And who they were that were thole Infallible Witnefles ? Whether Paftors only, or the People? Whether of force one Church, or of all theChurches ? And how I (hall prove that they gave fuck a Teftimony ? So that your pretenfe of a Neceffity of receiving Gods Word, or the . Chriftian Faith, from the Pope and his Council cometh too late : For it feemeth that we muft believe it firft, before it be poffible tobelieve in the Pope andCouncil as authorifed byChrift. And if my Implicite Faith be the Beliefof this Arti- cle, [Any church in 411 the world, ye , thç greater :part

(1G) ofallthe Churches, may err inmatters of Faith, or spa= flatize,andonly the-Pope ofRome and his Councilcannot :] What Proof, or wholeTraditionBoth this reíi upon ? . O. 9. Do not Bellarrnine, Coflerus, and many ofyour Writers profefs that the Scriptures contain all things ordinarily neceffary to Salvation ? Yea many Writers, that the Creed bath all that is abfolutely to be believed ? Yea fome, that it hath more than all ? Yea abundance ( Cited by Fr. a sanl`a Clara) that theBelief in Chrift is not neceffary to all ? And will you fay then, that he that believeth Explicïtely the whole Bible cannot be faved without believing alfoyour pretended Traditions ? io. Anddoyou not hereby, inftead ofthe light bur- den and eafie yoak of ChriR, and his commands which are not grievous, bring Chriftians under a harder yoak than that which the7ews were not able tobear ? When it feemed good to the Holy Ghoft in the Apottles to impofe but a few and neceffary things, Aq. 15. 28. And how large a Law is all theBible, and all your Coun- cils Decrees, and Oral Traditions, fet together ? Do all your Priefts themfelves, or one of an hundred, under- ftand them all, or knowwhat they are ? While you pretend aNeceflìty of your nume- rous Ceremonies, (as Fafting on Frydays, and fuch other named by you,) do.you_not lay a fnare of perpetual Di- vifion in the Churches ? and do you not make as many inconfiftent Churches, as there be Societies of Chriftians that differ (and Rill will differ) about anyof thofe Tra- ditions or Ceremonies ? 12. And doyou not lay open your own Church, to the accufation of innovation, mutability, and corrupti- on, when it is not tobedenyed, but in fuch things as thofe theyhavebeen mutable or innovated? Have you not

(17) not long left the Cuflom of adoring on the Lords-ddy,t without genuflexion, though the firfl great General Coun- cil ( Nic. Can. 2.0. ) and the ancient Fathers commonly, made it a Tradition., and Practice of the whole Church ? and it was Decreed to be fo tiled by all ? Abundanceof fuch Inflances may be given. Q. 13. You dovery injurioufly to your own Sect and Caule, here to pretend Tradition as coming down from theApoffles, for inch things as your own Dodors plead but your Churches later Institution for : It's fully proved byDaleus dej,junits, that the Lent Fail was long but for a fhort time, before it came to fourty days : And it's ari odd thing, if you will pretend Tradition from the Apo- flles, for the Holy-days, or theVigil Falls, of thole Saints that were born many hundred years after the Apoffles death ? We confefs our Faith is not fo big as yours ? We have many fcore Texts ofScripture that promife Salvation to them that believe much let's than the Bible it fell contain - eth. Yet we profefs our fèlves ready tobelieve as much more as you (hall ever prove to us, to have been delivered by the Apoflles, to the Church, tobe believed. II. And for the fecond, ( that we receive not our Faith the way that you dog that is, from the Authority of the Pope and Papis, and from your 'Tradition: ) We crave your conideration ofthere Queflions. i . When the Apoffles ( andDifciples, ,4cß. 8,) were fcattered,and preached theGofpel to many Ñations,Were they not true Chriflians, and faved, that received the Gol pet from anyone of them, or from any Perron what- foever ? IfAquila or Prifeilla Converted a Sinner, fuch a one faved a Soul from Death, though Peter .did it not; nor his Authority was known to fuch a one ? C 2. D©

(8) 2. Doyou believe that if the Roman: Bifhop or Chur- ches Revelation or Propofal wereneceffary to true Faith and to Salvation, that Chrift would never have told Men fo ? Nor any ofhis Apoffles have left it us on Re- cord ? When there were Herefies and Schifines fo wo- fully troubling the Churches as we find in Paul's Epiftles to the Cor. Gal. col. and in the Rev. 2. and 3 ch. fhould we never have found one word for this fpeedy way of decifion, to appeal to the Churchof Rome ? WouldPaul have rebuked them for frying, I am ofcephas, and made himbut a Minifter by whom they belie-,ed, without ever mentioning his Office and Dignity ? would he never have told the Church ofRome oftheir Mif}rii=fhip and Infalli- bility above the reft ? Would fo neceffary a Fundamental ofFaith have been fo much filenced ? 3. Did the Apoffles, Evangeliffs, or ancient Fathers, ufe to Convert Infidels byany filch-Method, and telling them that they mutt believe, firft the Infallibility of the BifhopofRome and his Clergie, and then believe the Gof- pel becaufehe faith it is true ? Had this been the old Me- thod, would there not have been more Books neceffary, and written, toprove this firft Fundamental ( the Infal- libility of the Roman Bi[hop and his Councils) than to have proved the Gofpel it Pelfdirealy ? Is it not a wonder that we should have fuch Volumes as Eufebius his Prseparatio b- Demonftratio Evangel. and fo manywritten by thofe before and after him, ,to prove the 64e/, and none of themhit on thisMethod, nor write at large tó make it good ? The Churches Authority and Unity, is ordinari- ly pleaded againf Herefies and schifmes, but who ever C©; -)erted in dels by the-Authority of the Papal Church, either proved or , afferted as the neceffary Medium of Faith ? f.= .. 4.Do

C ) 4. Do you not confers that all other Churches rná erre betides theRoman? And their pleaof Tradition you account invalid : Your Book called [Confiderations on the Coruncil of Trent , by R. H.] p. 4o. fàith, [ " All Con- "ciliary Definitions arenot only Declarations and Tefxift_ `c cations Apofolical Traditions- as were left by them `c evident andconfácuous in all Chriflian Churches Planted " by thew ; but are many times Determinations ofPoints deducedfrom,andneceffary confequents to,fùchclear Tradi- " tionals, whether written or unwritten. 2. If the Acts "ofGeneral Councils were only finch Declarations ofApo- "flolical Tradition, yet it ispa lible that force particular "Church, may in time, depart from fuck a.Tradition en- " trufLd to them; el fe ho.o can anyChurch become Hereti- cal aóain/l anyrush Tradition ? ] Do, you not at this day accule the Greek Church, the Muscovites, theArmenians, the7acobites, Syrians, Cop- tics, Abanes, the Proteflants, &c. as having departed from, or corrupted thefire Tradition ? And how fmall a part ofthe liniverfality ofChriftiansare thePpills ? And ifthe greater part of Chriftians may fo forfake theApo- folical Tradition, why may notthePope of Rome and his Council ? How flail we be lure of their exemption from fuch danger ? You tell us over and over ofour re- òeiving this and that from our Fathers and Grand-Fa- thers ? And is that a certain Proof that it is Apoffolical ? Why is it not fo then with all thereít, the Abaines, the Armenians, &c. and the Majority of Chriftians ? But of this I have fpoken in the former Treadle. 5 . And there I havedefiredyou to tellus,whetheryour Grandfather, or his Priefl, was Infallible? If yea, how came he by it more than all thore Churches? If not, do you not deludeyour Relations, bydrawing them tobuild C 2 their

( 20 ) their .Faith on a fallible man, or upon; nothing ? Your Relations were not-at the Council of Trent, or Fiorenc4 or Laterane : How (ball theybe Cure what the Pope and Council agreed on? What Foundation, but the words of your Prieft or Grandfather, have you for your affurance ? May not oneof your Priefts lye as well as. all the Greek, Aballine, 6,c. Churches? When Pope ca.-lei/fine himfelf falfly urged the.Nicene Connell forAppeals to Rome,con- trary to Aug-It/line and the Carthage Council ? Either tell your Readers plainly, that it'syou., and fuch .1 you, that. arethe InfallibleFoundation of their Faith or bid them Ray, and not goyour way, till. they are certain: what the Popeandhis Connell' fay and that he is a truePope, and it a true Council, and that they are. more Infallible than, theinajor part of Chriflians.. And our Faith can be no flronger than thew:eakefl: neceffary medium of it, from whence it muff arife. 6. I.have laid to much: of this in a fmall Book,. called, [The certainty of Chriftianity without' Popery,] which I. intreat you impartially to.perufe, where I have alloMew- ed the titter uncertainty-that Popery would: reduce our Cliriftianity to that twill. nowonly tell you, that after your talkof Tradition, and Church, d Fathers, and Grandfathers, if we had not much:: more tell mony of Tradition -for-our Religion thanÿouhave for Popery, we fhould think. our Faith were very lame. Compare ours with yours :, i. Yours is .A, pretended Authoritative- de- tçrmination, which refls upon. a fiippofed ¡.nrpiration óf force Per(óns, by vi -rtùe of a fpecial Priviledge.peculiar to themfelves. 2. It is the Tradition of the Minor part Qf ehrflhanns. agginfC the majar... L It rats onktheprei teided zifaii~ib iity of a Pope, which, great General coon- i s.have, faidmay be a.hnretïck, an have clepaofeddi ersn as

(21) as Hereticks, acid. worfe : And upon the Infallibility of General Councils, which byPopes andother Councils are, pronounced fallible, unlefs confirmed by a Pope (who may be a Heretick.) 4. It refis upon a Foundation (viz.. the Popes Divine Right of Primacy and Infallibility) which is exprefly denyed by two of the firíf four great General Councils, approved to this day ; viz, that of Calcedon reciting the fenfe ofthat of conftantinople againa the faid Divine right, affirming, that the Popes Primacy ws given him ly the Fathers, becaufe Rome mu the Im- perial seat. 5. It refis upon an Authority (of Popes and General Councils,) which being at firft but the cler- gie of one Empire, hath thence claimed the fame Power over all the Chriflian world, which they had got in the Dominions of one Prince. 6. It refis on a Claim down., tight contradiLtory twit felt, aforefaid, viz. That we, muff believe that the Pope hath this Power and Infallibi- lity given him and his Councils, byClir-iff andhis Golpel,... before we can believe that there is a Cllrif and'aGofpel; authorized and true. Now our Tradition is this : For,all the Efent als of our Religion, the : Sacramental Covenant, and the three expofì.tory S nbolr;. we have the currant Tradition both of the Papifts and all the reff of the Chriffian World Yea, that eery 'Book that we call Canonical is the true; Word ofGod;- not. only .the. Papifis but alrnoíf all they. ChriffianWorld confefs :. And, ü"fatty that there° Books: came down from the Apoffles, at leaW, that the Gofpel;' was preached"by> them, wehave -tl e Tef}iinony alfo of E -. nemies and.Perfecutors. Aridare=not all themore thaw, the.¡Teífimony.:ofotu ,Sept lone é nci in t! is we havea .muchit .confirm.usasyot have , of,the vardon,. y ty,.' re ofshe C sic tie prefer thet;GGo-pefz and much,

(22) much more too ; for we havethe Piety ofall the Churches to plead, andnot your sea alone : And we undertake to prove fuch a moral Infallibility as is alto Natural, viz. That Mans Nature and Interefts fuppofed, it is no more poflible for fo many Perfons and Nations of crofs Inter- efts to have agreed in their Teftinnony for the Gofpel,than for all the contentious Lawyers in the Land to have a- greed falfly to inform us, that our Statutes were made by fuch Kings and Parliaments. But a domineering Fa6tion alone might eafilier havedeceived. men. 3. Yea, even as to thrifts Promife, we canbetter prove that the Univerfal church,or Body of Chriftians,fhall never lofe the Faith, than you can prove it of Rome alone, or the Papal Secs. Bellarmine himfelf dare not fay, that Rome fhall not ceafe to be the feat of the Papacy, or flail not be utterly deftróyed. And then how can there be a Bifhop of Rome, when there is no Rome? But you'll fay, that if he dwell at Avignion, he may be called Bi/hop of Rome? But if he be called fo when he is not fo, at leaf when there is no Rome, or no Chriflian Church there, fure afalfe Name is not an Effential part of our Religion. If you fay, that at Avignion, or Ravenna, or Vienna, he may be S. Peter's Succeffor, and fo the Univerfal Monarch íä1l. I anfwer, Then it feems that the Council of Cal cedo,, as afore - cited, was in the right, (that RomesPrivi- ledge was given by the Fathers, becaufe it eras the Imperial seat :) And fo that thePope is not S. Peter's Succeffor, eo nomine, becaufe he is Bifhop of Rome. But if the Bifhop ofAvignion, or Vienna, might become S. Peter's Succeffor (who never was Bifhop there,) how fhall we know that the Bifhop of Rome is ids Succeffor now? We havehithertohad nobettermeans to prove it,and deceive the World, than by fayirg that S. Peter dyed Bifhop of

(23 ) of Rome, where the Pope is BilhOp: But S. Peter dyed not Bifhop of Avignion. If thePlace prove not the Suc- cefon, tell us, if you can, what Both ? Is it the Ele¿li- on ? By whom ? Who are thofe men that have the Pow- er ofchufing S. Peter a Succeffor ? You know, I fuppofe, that thePope hath been chofen, t. Sometime by thePeo- ple, (witnefs the blood-fhed at the choice of Damafifs in the Church : ) 2. Sometime by the People, and the Neighbour OrdainingBithops : 3. Sometime by a Synod : 4. Sometime by the Emperours : 5. And laftly, by the Roman Cardinals. If any of thefe may chufe, then we may have four or five lawful Popes, chofen four or five feveral ways, at once. If only one of thefe have the Power, S. Peter had no Succeífors under all the other Eleâions. So that the Claimwill fall rather toAntioch than toAvigi ion, or any other Town, becaufe they fay it was S. Peter's firfl Bifhoprick, fromwhich he removed for a greater. If you are driven with poorMr. 7ohnfon, alias, regret, tofay, that Any way will ferve which (e'rveth for the truth of an Eleliion of Princes, &c. then í}ill we may have four Popes at leali. I doubt you mull be forced to fay as fame,' that it is the acceptance of the Univerfal church; which .muff: prove who is the Univerfal Mo- narch. I. But fotne`mufl beElec1ors,before it comes to ac- ceptance.And whohath the PowerofEleling?And 2..what if now themajor part ofthe Church fhould prefer theBi- thop of conf antinople ? I . hope you are not fo. gnorant of Gofmography as not to.knowthat theGreek Churchwhen they fir!} preferred the:Bifhopof confl.. was far greater than the Latine. 3. And I fuppofe you know that it is not nearhalf the ChriftiánWorld that now acceptethof the 'Pope as their Goverrïour. 4. And I ;pray you do but get thePope to fufpend his claim titi the Chu rch i ni

(24) verfal accept him, andwe fhall not be troubledwithhim: For how (hall they fignifie their acceptance? If in a General Council, you know how they ofconfance,Bafil, and Pifa, are reviled by the Pope and thofe that now go for your Church, for pretending to a power to depofe and chufè Popes ; and how Eugeni;M the fourth prevail- ed againfl fuch a Depofition. And if three Councils were not your Univerfal Church reprefentative, where shall we think to find it ? In fum, we have the Tradition of a Church as big three of the Roman for all our Religion ; and of all the Roman Curch it Pelf; betides the Confef ion of the Ene- mies of the Church, Pagans, Infidels, Mahometans, Jews, and Hereticks ; we have not one word that's part of our Religion, which your felves confefs not to be true: We believe that the Faith of the Univerf...l Church ¡ball never fail, nor the Gates of Hell prevail againf} . it : And fo you fee that we may far better tell how Infallibly we have received our Religion from our Forefathers, than you can do of yours : But we believe not that this Uni- verfal Church hath any Head but chrifl ; no Humane Vicarious Monarchor Governour ofall the World : We believe that Men mull Believe in Chrifl before they can know that the Pope is his Vicar, ifit hadbeen true : We know, as fure as Hiflorycan tell us, that thePope's firf Primacy, and the refl. of the Patriarchates were but the Humane Ordinances of the Clergieofone Empire, and not of thewholeChriflian World. And we know not ( nor you) but Rome and its Church andBithop, may yet all ceafe together. But you make me mofl admire at you, that (in this Book alfo) you tell your Relations, and,other Readers, of the uncertainty of notice by Books in Comparifon of Con-

C iÿ) co rverfe and talk with thole of your prefeat Party; yea that your own Religion is not to be known byBoots, as being lyable to be mifunderftood, fo well as by talking with Papas , and asking them what is their Faith or Religion. Sir, I judge byyour Stile that you are a manof zeal and confcience in your way, and therefore that you write not this fraudulently again{± your con- fcience. Sure then you muff needs be a man of more than ordinary ignorance, that can believe what you fay. i. Is it your objective or your subjeaive Faith that we are dilputing of ? If it be not the ,Rule and objet of your Faith, every man indeed may tell us what he beliezeth h mfelf, but no man can tell us what another believeth. And then you have as many Religions as men ; for every min hath one of his own, and no two men in the world know and be- lieve juff all the fame things, neither more nor lefs : And what (hall thofe of us think of your Religion then, who find that one of you affirmeth what another deny- eth ? For inífance, A worthy Perlon of your Religion af- firmed to me, that notwithffanding the Fifth Command- ment [Honour thy Father and Mother,] a Mother hath not any Governing Power over a Child, nor the child oweth any obedience to theMother, during the Fathers life, becaufe it were confufion were there more Gover- nours in a Houle thanone, though fubordinate one to the other. Is this your common Judgment ? May I fay there- fore that this is other mens belief? You know that when we alledge the fayings of your molt Learned Writers, we are ordinarily tcld, that it is not the.judgment of par- ticular Donors, but of the Çhurch in Councils, which we muff call your Churches judgment. You under- take not to juffifie any more. And if I talk with. D any

( 26 ). any of my Neighbours and ask :hire What he be- lieveth, have I any more than 2 tingle Doors opinion? Is his Anfwcr, the Faith ofyour Church ?, But would you have any one paft fever years old believeyou, that wri- ting is ofno more uie to Memory for confervation ofAn- tiquities ? when God wou..i not truí?c,iìis Ten commznd- rnents to thePeoples. Memcir;es, but would write there in Stone, and 'put them: in the Arke, ( which you have fo little skill in Antiquity as to av here was thefift Wri- ting : Sure ifyou will read your Je-uite Eafeh..Nirem- berçius 'de Antiqu, (criptúrx you will not (ay that your Grand-Father taught you truly that Opinion as the Tra- dition dfithe Church) Whydo you *rite to your o vrt Relations; if writing be íó un-intelligible? Could the Biblehave been kept as well in Memory as by writings?. Whywere theGofpels written then ? Do you go to Tra- d tion, or to Boas, todecide anyControc erfienow ofthe various readings ?' Did Pope Clew. 8. and sixtw 5. re form the'vilgar Litrne:by Memory or by Boos? Popo Pt's Trent :Oath fweareth Men to Interpret Scripture according to theçot.fent of theFathers_: Doany ofyour Dbetors,-kiiowi1 liow that is by ena°ory and OralnTr4 - tions or by. Boa's .Did P fezi.4e f and ;Amu Seaaen is, and filch others .>rr $Oohs by OralTrt.dition, or by Books ? Did Cele; `ire and the Carthage Council debate the Cafeof the .'Nicene Canon (anarrow Fnftance which Memory{ !Might. have fervcdfor p out_of Mens ,1[d`em19sies, or outof'wrri-4 asR°iords'? Why - lothTrrrrian bring, ,us out newForged Canons, "andwhy do the Copies o'f.ima- ny Councils differ in the recital ofCanons, if Memory and I_.niverfal un-vrittenf Tradition. can reconcile the dife mace'?' Was the Athenian =Philofopl y ;propagated sl preferved'better by Memory, orby'Books ? Why is not