when they are duly Propofed? will a respectful Silence be fufficient? or fuch a Subfcription, as Proteftant Divines are willing to be Content with, for the thirty nine Articles? We do not look, (fays Bishop Bramhall, in Schifm Guarded, p. 190.) upon the Articles of the Church of England as Effentials of Saving Faith, or Legacies of Chrift and his Apoftles, but in a mean, as pious Opinions futed for the Prefervation of Unity; neither do me oblige any Man to believe them, but only not to contradict them. A Proteftant, then, according to the Bishop, is not obliged, by the thirty nine Articles, to believe a word that Mr. L. fays, either against Purgatory or Images, or the In vocation of Saints, or Tranfubftantiation, or the Pope's Supremacy. BUT Catholicks must have the Liberty to hold. First, That any reveal'd Truth, when duly propofed, is to be believ'd. Secondly, That it is then duly and fufficiently propofed to Men, when God, the Searcher of Hearts, fees that they ought to believe it; and that they mouldi uld, if they were not Obftinate; that is, if they were not wedded to their own Opinion or Prejudice, by an un-reafonable Firmnefs. Thirdly, That Herefy (which St. Paul reckons amongit damnable Sins, excluding Men from inheriting the Kingdom of God, Gal. 5. ver. 29, 21.) is nothing elfe, but an obftinate or wilful Error, against a reveal'd Truth, Or at leaft, an obftinate or wilful Doubt concerning it. As Schifm is an obftinate or wilful Separation, from the Communion of the true Church; and a Difobedience to her Lawful Paftors. Fourthly, That it is a grievous Sin, to be either obftinate or Careless in point of Religion. 5 Pag. 191, HE tells us, that, to have publick Prayers in a Language not understood by DA the the People, never euter'd into the Head either of Man or Church, fince the Creation, except only the Church of Rome. First, Dr. Walton will acquaint him in the Prolegomena upon his Polyglot, that whole Churches in the Eaft, have had this Cuftom. As the Greeks, (1) cap. 5. §. 1. §. 16. And (2) Fews, Chriftians, Mahometans, cap. 5. §. 3. See. alfo cap. 13. §. 18. Secondly, To come nearer home, Dr. Heylin will tell him,in his Hiftory of the Refor mation, pag. 128, &c. That, in Queen Elizabeth's Time, the Irish Parliament paffed an Act, for the Uniformity of Common-Prayer, with permiffion of Jaying the fame in Latin, where the Minifter had not the Knowledge of the English Tongue. But for tranflating it into Irish, there was no Care taken. The People are required by that Statute, under feveral penalties, to frequent their Churches, and to be prefent at the Reading the English Liturgy, which they underfrood no more, than they do the Mafs. By which heans, the Irish were not only kept in contimial Ignorance, as to the Doctrines and Devotions of the Church of England but we have likewise furnish'd the Papifts, with an Excellent Argument against our Selves, for having the Divine Service celebrated in fuch a Language, as the People do not understand. Thus Dr. Heylin. Thirdly, Luther, the Patriarch of the Reformation, thought himself Some-Body. And, he; in the firft Part of his Book writ al gainst Carolftadius and the Fanaticks, anno 1523. (apud Hofpin) grants, that the name of MAS may ftill be retain'd; and that it is a thing Indif ferent, whether it be faid in Latin or in the Vulgar " (1) Adeo ut Liturgias Bafilii & Chryfoftomi, quæ in Ecclefiis publicè leguntur, vulgus non intelligat. (2) Officia Divina, linguis non vulgaribus hodie celebrantur, apud Judæos, Chriftianos, & Muhammedanos. Tongue. vocabulans Tongue. Poffe hoc vocabulum (Milla) in Ecclefia Chriftiretineri. Liberum quoque effe, five in vulgari, five in peregrina Lingua Miffam celebare. And of the Greeks at prefent, fee what was faid by Mr. Brerewood, p. 11. And by Macarius, Patriarch of Antioch, p. 13. To which a Learned and Judicious Writer adds, (1) that Divine Service is Celebrated in the corrupt Chaldee or Syriack, among ft the Maronites, Cophthites, Neftorians, Affyrians or Jacobites, Indians; and in the Greek among the Melchites and Georgians; the Vulgar to all the fe being Arabick, or to fome more Eafternly, the Perfian Fongue. And fuch as have it in the Vulgar; have only what the Church of Rome maintaineth Lawful, and eafdly indulgeth to feveral Nations of its Communion as it did long ago to the Sclavonians, by Pope John VIII and now of late to the Chinefes by Pope Paul V at the request of the Fefuits.s L 6. But this might be innocently incurr'd. His. Miftake of Bellarmin, and the Canon Law, of Bellar? · p. 86. cannot fo easily be excufed. The Pope, fays min. he, will take all any body will give him. He accepted this from Bellarmin; «That, If the POP E fhould command the Practice of Vice, and «forbid Vertue, the Church were bound, "to believe Vice to be good, and Vertue to «be wicked, lib. 4. de Rom. Pont. cap. S. Nay, his own Canon Law faith, that," If the Pope were fo "wicked, as to carry with him Innumerable People by Troops as Slaves to Hell, yet no Mortal whatfoever must prefume here to reprove his Faults. ce d (1) Guide in Controverfies. p. 289. A I Answer, Parturiunt Montes, nascetur, &c. As to the First, the Pope neither accepted Bellarmin's Gift (that I know of) nor would the Cardinal accept of M. L's to him, I mean the foul Idea which the words import, when stript of the Au thor's Senfe. The Cardinal was of Opinion, that Infallibility, in matters of Religion, is a neceffary Appendix of the Chief Ecclefiaftical Superiour: Becaufe, in Spiritual Concerns, he is to be Obey'd: Whether this Reafon be good or bad, is not the Question: at least it is Bellarmin's. But his Arguing upon it, is quite Different from Mr. L's Idea. He fays, lib.4. de Rom. Pont. cap. 5.) It is Impoffible the Pope fhould Command any Vice for Example, fury or forbid any Vertue for Example Reftitution. He adds, That it is alfo Impoffible the Church fhould Err concerning Vertue or ice, and for this Quotes those words of Chrift, S. Joh. 16. ver. 13. When the Spirit of Truth is come, he will guide you into all Truth. And in the End of this Chapter, cited by Mr. L. he proves (2) The Pope cannot Err by commanding Vice, or forbidding Vertue because if he did, the Church would also Err against Faith. So iBTT eft brsimon blued & Non poteft fieri ut Bontifex erret præcipiendo ali quod vitiam ut ufuram: vel prohibendo, virtutem s suttit ut Reftitutionem: quia hæc funt per fe, bona, vel mala s Nec poteft feri ut erret præcipiendo aliquid contra Salutem, ut Circumcifiquem; and del prohibender aliquido necellarium ad Salutem, ut Baptifmum aut Eucharifti am. (2) Ibidem. Quod autem non poffit Pontifex er. rafe hthoribus per fe Bonis vel malls, probatur. Quia toacodatorerrafer Edelefd) etiam circa dem. Nam fides Catholica docet omnem virtutem effe bohem, omne vitium effe malum. Si autem Papa erraret præcipiendo vitia, vel prohibendo virsures teneretur Ecclefia credere, vitia effe bona, & virtutes malas. that DIJA that if Mr. L. had defign'd to give his Reader the ་ 210 et baby BUT what he fays of the Canon Lam, is more intolerable. 1. It is not the Pope's Law he quotes, but Gratian's only; who, in fome Cafes, may of Gra vie with Metaphraftes, and the Legends. 2. His tian. friend Dr. Barrow would have told him, p. 8. That the following words are thefe, Except he be catch'd Swerving from the Faith. So that, If this be the Pope's Law, he grants he is not Infal- grids: to lible in matters of Faith. Which Mr. Z. would igils have done well to have acquainted his Reader with. Mr. Higden being told, pag. 42. That no telling the whole Truth, is falfe Evidence. But lear ving Pope Gratian. no MONSIEUR Veron has the fame Juftice, p. 182. of Veron. Veron, fays he, in his Rule of Faith (a Book much applanded |