313 ther we oblige them to discard their Reason? I an fwer we do not. For we oblige them to nothing, but what Reason itself obliges them to. But the fame Reason, which bids us examine the Grounds of our Religion, and enquire diligently into the Marks of the true Chuch of Chrift, the fame Reason, I fay, tells us that we must obey this Church, when we have found it, and pay an entire Submiffion to it's Decifions. So that we follow Reafon in the one as well as the other. Nay we reafon ourselves into an entire Submiffion of our private Reafon.

Pray, Sr, when a Man has chofen a Guide for a Journey, do's not his Reafon tell him, that he must be directed by him? When a Sickman has chosen an able Phyfician, muft he not follow his Prefcriptions? Or when an ignorant Client has chofen an eminent Lawyer to manage his Caufe, would you have him difpute Points of Law with his Lawyer? Or will he not act more prudently in Submitting to his Directions? Now this is the very Cafe between a Man's private Judgement, and the Church of Chrift. Reason firft leads him to this Church, with which God has depofited all Truth: and then the fame Reafon tells him, that the reveal'd Mysteries, whereof she is the Depofitary, being above his Understanding, he is bound to fubmit to her in every Thing she teaches. And if this be not Acting rationally I known not what is. But how do you deal with those, who are out of Church in Order to make Converts of them? G. We have no other Method with them, than « to reason on still with them, and shew them, that « Reason is on our Side. pag. 97. «

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L. The Method is very good, if you can shew it effectually.

G. Vaft Multitudes of them have been con- « verted ; even all Chriftian Churches now in the «

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» World, for all of them are of the Gentiles. pag. » 97.98.

L. Sr, all the Chriftian Churches, you speak of, were converted by Papifts: Great Britain amongst the reft. And I should be glad to know, what Heathen Nation has ever been converted by Proteftant Miffio

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» G. As for those, who yet remain unconverted, » or have not had the Gofpel fufficiently propofed »to them, we must leave them to God, who made → them, and will require from no Man more than » he has given them, but will Judge all People righteously. Of this I have spoke before. pag. 98. L. Yes, St, I remember your new-invented Machine of uncovenanted Mercy, and have deliver'd my Opinion upon it.

§. 52.

No Salvation out of the Catholick Church.

» G. Ut I obferve, that fince this Notion of Infallibility came into the Church it has » rooted out all Charity, and her Religion has been chiefly employ'd in Curfing and Damning all the » World but herself. Her Councils are tagg'd with "Anathema's upon every Occasion, and

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you hear » little in them who shall be faved, but every Page » is full of who must be damn'd. And the Bulla Co»ne pins the Basket, and leaves very few to escape » even of the Roman Catholick Communion itfelf. » pag. 98.

L. Sr, we have had enough of the Bulla Cana already; fo I shall only make fome Remarks upon your Obfervation; which indeed is very curious. For if Infallibility, and Curfing with Anathema's came into

the Church together, then I am fure Infallibility is full as ancient as St Paul; who curfed both Men and Angels, and himfelfalfo, if he or they should prefume to teach any other Doctrine, than what he had preach'd. Gal. 1. .8. Befides, Sr, the Canons of the 4 first general Councils are tagged with Anathena's as well as the Lateran Council, and that of Trent. And fince your Church allows of the four first general Councils, and that, by Confequence, the Church was then in her Purity, your Obfervation is an unanfwerable Proof against yourself, that Infallibility was then the Doctrine of the Church. Now, Sr, go on.

G. It is a common Argument, with which your « Priests frighten Wemen and Children, viz. You Pro- «s teftants fay, that it is poffible for a Papift to be faved: « but we Papifts fay, it is impoffible for a Proteftant to be s faved: Therefore it is fafer being on our Side. But this e has turn'd to their Confufion. For, as there is no- « thing in it but a confident Averring, it shews that « they have no Charity, which is greater even than « Faith itself. 1. Cor. 13. . 13. And therefore that « they can be no Chriftian Church. Their Want of e Charity being by this much plainer than our Want « of Faith. pag. 98. «

L. It seems then, that St Paul, and the ancient Fathers, who pronounced all Hereticks damn'd, were wholly void of Charity, and according to your Confequence were no Members of the Chriftian Church.

How void of Charity was St Cyprian, who wrote in the following Manner? Whosoever, fays he, leaving the Church cleaves to an Adulteres, is cut off from the Promifes of the Church. And again. If it were poffible for any to escape, that was not in the Ark of Noah, it shall likewife be poffible for him to escape, who is not in the Church. Cyp. de Unit. Eccl. St Austin was as

uncharitable as St Cyprian. For he wrote thus. Being out of the Pale of the Church feparated from it's Unity and bond of Charity, thou wouldst not escape Damnation, the thou shouldst be burnt alive for Confeffing the Name of Chrift. Epift. 204. ad Don. And St Fulgentius was no lefs uncharitable than the other two; witness the following Words. For neither Baptifm, nor liberal Alms, nor Death itself for the Profeffion of Chrift can a vail a Man any Thing in Order to Salvation, if he do's not hold the Unity of the Catholick Church. S. Fulg. ad Petrum Diaconum. C. 32. Laftly the Athanafian Creed is most highly guilty of the Want of Charity, you accufe us of. For it damns all, who believe not every Article it contains. And yet this Creed is highly approved by your Church.

Now as to the Argument you speak fo contemptibly of, I affure you, Sr, it has frighten'd Perfous of better Senfe than those you call Women and Children. Nor has it ever turn'd to our Confufion, as you are pleafed to tell me. Nay common Sense alone fuffices to convince any Man that Salvation is more fecure in that Society, in which it is allow'd eyen by it's Enemies, than in that, in which it is only allow'd by thofe, who are themselves Members of it.

G. Take Chillingworth's Anfwer to it C. 7. of » his Works. pag. 306. You (fays he to Knot the » Jefuit) vainly pretend that all Roman Catholicks, not » one excepted, proff that Proteftancy unrepented def

troys Salvation. From which Generality we must except » two at least to my own Knowledge: And these are your felf, and Francifcus de Sancta Clara; who affures us » that Ignorance and Repentance may excufe a Proteftant from Damnation, the Dying in his Error. And this is all » the Charity, which (by your own Confeffion also the most favgurable Proteftants allow to Papifts. p. 98. 99.

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L. I am furpriz'd, Sr, you should give me this 'Anfwer of Chillingworth, and approve of it. For, if Catholicks allow Salvation to Proteftants in the Cafe of Ignorance and Repentance only, and if this be all the Charity, which the most favourable Proteftants allow to Papifts, I cannot imagine, how this will agree with what you told me this very Moment, viz. that we have no Charity, and therefore can be no Christian Church. What, Sr! can you Unchurch us for Want of Charity, and remain yourselves a Chriftian Church, when you profess to have no more Charity for us, than we have for you?

As for Mr Knot the Jefuit, and Francifcus de Sancta Clara, I cannot fee they fay any Thing more than what Catholick Divines commonly fay; viz. that invincible Ignorance excufes from the Sin of Herefy as it do's from other Sins. Because whoever is invincibly Ignorant, is fo difpofed at Heart in the Sight of God, that if he knew himself to be in an Error, he would renounce it, coft what it would. And fuch a one is virtually within the Pale of the Church, provided he uses all Endeavours poffible to come to the knowledge of the Truth.

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G. Militiere was perfuaded that King Charles I. « was happy in Heaven, because he preferr'd the « Catholick Faith before his Crown, his Liberty, and Life. Now it is known to all the World that « King Charles lived and died in the Communion of « the Church of England, which he declared with his « laft Breath upon the Scaffold. But Archbishop Bramhal gave him this Anfwer. That which you have « confeß'd here concerning King Charles will spoil your ce former Demonftration, that Proteftants have neither « Church nor Faith. But you confeß no mare here than I « have heard fome of your famous Roman Doctors at Pa- « sis acknowledge to be true in General. And no more «