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L. But are they not necessary to Salvation ?

G. They are generally Necessary, as our Ca. tecbism words it, that is, to be Reverendly used when they may be had : But they are not absolutely Necessary, so that if our Circumstances, or Places where we live are such as not to afford us the Opportunity of Receiving the Sacraments, we should be Damned for want of them. I think none will say this. They are Means of God's Appointment, therefore to be used, when we can have them; we are tyed to this, but God is not tyed to those Means to which He ties us. He can save without them.. . · L. But we have seveni Sacraments, and you have but two...

G. That is, we take the word Sacrament in a stricter Sense than you do. And of the five whịch you have more than we, you cannot say that they are so much as generally Necessary to Salvation, because none can partake of them all, for your Sacrament of Ore ders excludes all the Laity, and that of Marriage the Clergy. • 65.) L. It is a 'fad thing that the Church should be Divided about these Matters. But we are all one, you are miserably Divided. How many Seats or Churches are there among

6. Not so many as with you. .

you ?

L. How can that be? We have but ong Church which we own as such.

G. If a Church is answerable for all that break off from her, then you have all these Sexts to reckon for, and us too, which is one more. "L. A Church is not answerable for those who Break off from her, because they are no longer of her.

G. Then we are not answerable for these Seets which Break oft from our Church.

L. But we are all one among our felves.

G. So is every Church or Sext, that is, those who agree among themselves, do agree! So that this is no more a Mark of Unity than every Dia vision of Men can plead, and every Seet. )

(6.) L. But we are the great Body of Chris ftians from which all broke off. :

G. No, my Lord, pot the half, or ever were: The Greek Church is an Elder Church than yours, so that you sather broke off from her, by setting up your Universal Supremacy; which she never owned, nor the many other numerous Churches in Afia; nor the Great and once Famous Churches in Africa; nor the Empire of Rusia of yaft Extent in Europe, once a part of the Greek Church. These never owned the Supremacy of Rome, and by far out-number all that ever did own it, or were of her Communion as such. And considering how many Kingdoms and Nations have broke off from her Gnce the Reformation, her Communion is now reduced to a very small part of the Christian

Church, Church, in Comparison of those who differ froin her.

L. But those other Churches do not all Communicate with each other. i

G. Nor Rome with any of them. So that the ftands by her self, as other Churches do. And the moft Irreconcilable of any, because by her Principles the cannot Communicate with any who will not own her Supremacy. ; Which as it never was done by the greatest Part of the Catbolick Church, fo there is little appearance that ever it will be, for it is observable that po Nation which broke off from Rome did ever Return to her again. It is a hard matter før one that has Escaped out of a Share, to be Inviegled thither again. So that it is very visible Rome has been upou the losing hand about this joo Years past. And that not only as to those who have quite forsaken her, but as to the Change of Principles and Lowring her Supremacy and Infallibt sity amongst those who ftill remain in her Com munion, which I shalt shew your Lordship prefently, and that Old and New Popery are very different things, and that Rome it felf has in some mieasure been Reformed by our Reformation: ?. I know nothing should hinder me from Com. municating with the Greek Church, if I were there; while nothing Sinful were Required of ine as a Condition of Communion, nor new Creeds to be imposed on me': And so of the Churches of St. Thomas, the Jacobites, and others in the East of Asia ; of whom we have very Imperfect and uncertaiii Accounts: And fo of the Abyliza

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nes, the Copbties, and other Churches in Africa. The great Church of Russia in Europe, &c. But Rome, while the pretends to Universal Supremacy, can Communicate with none but with her Self. So that our Communion is niuch more Extended or Extendable than that of Rome. And this Universal Supremacy is that which, most of any one thing in the World, hinders the Union and Communion of Christian Churches.

(7.) L. But though ote Courcb may be Sri preme, yet the best part of the Roman Cathon licks place not the Infallibility there, but in a General or. Oecumenical Council where all Churcbes meet. : . G. There never was such a Council. The Roman Empire had the Vanity to call it self the Oikumene, which we translate, All the World, Luke 2. 1. Hence the Councils called within that Empire Stiled themselves Oecumenical, but no more truly so than the Roman Empire was Alb the World.. But the Latin Church was not for much as the Oikumene of the Empire, for Greece and other Parts of the Greek Church in Afia were in it, especially after the Seat of the Empire was translated to Conftantinople, when they contended with Rome for the Supremacy. And the Latin Church was not then called by the Name of the Church of Rome, as the Learned du Pin says in his Traité de la Puissance Ecclesiastique. &c. p.551, It is true (says he) that at present the Name of the Church of Rome is given to the CatholickChurcb, and that these troTerms pass for Synoniinous. But in Antiquity no more was intens

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ded by the Name of the Church of Rome,than the Church of the City of Rome, and the Popes in their Subscriptions or Superscription's took fimply the Quality of Bishops of Rome. The Greek Schifmaticks seem to be the first who gave the Name of the Church of Rome, to all the Churches of the Weft; whence the Latins made use of this to difinguish the Churches which Communicated with the Churchof Rome," from the Greeks who were Separated from her Communion. 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 lose their Name, or their Authority, &c. Then he goes on to Vindicate the Rights of every National Church, independent of the Church of Rome, and paft her Power to Controul or Alter. And the Proceedings of the Parliament of Paris, p. 45, 46. Appendix, tells the Pope that his Bishoprick extends only to the Diocess of Rome,and his Patriarchat to those Provinces called Suburbicarian. And that by taking upon hiin to Excommunicate others Unjuftly, and where his Power did not reach, he had Excominunicated himself. And then he was so far from being Head, that he was not so much a Member of the Church. And they mind him, as likewise du Pin in the Treatile before mentioned p. 263. of the Stout Relistance made by the Bishops of France to the Pope who threatned to Excommunicate all of them that would not submit to his Decision ; but they resolutely answered, That they would not submit to his Will, and that if he came there to

Excom.

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