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L. But are they not neceffary 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 Nécessary, 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, there! fore to be used, when we can have them

j 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 seven 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 Orders excludes all the Laity, and that of Marriage the Clergy.

(5.) 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 you?

G. Not so many as with you.

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

G. Ifa Churcb 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 off 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 Dią vision of Men can plead, and every Seet.

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

G. No, my Lord, not the half, or ever were: The Greek Church is an Elder Church than yours, so that you rather 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 vast 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 Gince the Reformation, her Communion is now reduced to a very Imall part of the Christian

Church,

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Church, in Comparison of those who differ froin her.

L. But those other Churches do not allCom, immunicate with each other.

G. Nor Rome with any of them. So that she stands by her self, as other Churches do. And the most Irreconcilable of any, because by her Principles she 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 yo Nation which broke off from Rome did ever Re turn to her again. It is a hard matter for one that has Escaped out of a Snare, to be Inviegled thither again. So that it is very visible Rome has been upon the lofing hand about this 200 Years past. And that not only as to those who have quite førsaken her, but as to the Change of Principles and Lowring her Supremacy and Infallibisity amongst those who ftill remain in her Comă munion, which I shall thew your Lordfhip prefently, and that Old and

New Popery are very different things, and that Rome it felf has in some nieafure been Reformed by our Reformation.

I know nothing should hinder me from Communicating with the Greek Church, if I were there, while nothing Sinful were Required of une as a Condition of Communion, nor new Creeds to be imposed on me': And so of the Churches of St. Thomas, the Facubites, and others in the East of Asia ; of whom we have very Imperfect and uncertaiủi Accounts: And fo of the Abysje

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nes

nes, the Cophties, and other Churches in Africa,
The great Church of Rufia in Europe, &c. But
Rome, while the pretends to Universal Supremacy,
can Communicate with none but with her Self.
So that our Comniunion is much more Exten-
ded 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 oue Church

may

be Sus preme, yet the best part of the Roman Cathos licks place not the Infallibility there, but in a General or Oecumenical Council where all Churches 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. I. Hence the Councils called within that Empire Stiled themselves Oecumenical, but no more truly so, than the Roman Empire was All 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 Asia 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 twoTermspass for Synonimous. But in Antiquity no more was inten

ded

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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 Schifmatičks 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 ber Communion. From this came the Cuftom 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 Proceea dings 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 him to Excommunicate others Unjustly, and where his Power did not reach, he had Excommunicated 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 Treatise before mentioned p. 263. of the Stout Resistance made by the Bishops of France to the Pope who threatned to Excommunicate all of them that would not submit to his Decifion; but they resolutely answered, That they would not submit to his Will, and that if he came there to

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