In the eight Paragraph, your Grace goes on thus" Now here I beseech you to obferve, "that in all this, there is not the leaft Word or "Intimation of the Pope or his Supremacy, of "the Pre-eminence of the Church of Rome, "above all other Churches, the Doctrine of "Tranfubftantiation, the Sacrifice of the Mafs, "the worshipping of the Hoft, the Communi "on under one Kind, or Species alone, the "Doctrine of Purgatory, with Maffes and

Prayers for the Dead, Indulgences, Praying "to Saints, worthipping of Images and Relicks; "the Number of feven Sacraments, and nei"ther more nor fewer, Auricular Confeffion to "a Prieft, Penance, Pilgrimages; Or of any "Point, whatever, which at this Time, is con"troverted between you and us. If then nei"ther the Profeffion nor Belief of any of these "things is required as neceflary to qualify any "Man to be baptized and received as a true "Member of Chrift's Church; Is it not most

proper for you to examin and demand by what "Authority they are impos'd upon you to be "believ'd and receiv d as neceffary to Salvati-: "on? Can any thing be neceffary to Salvation, "which God (the only Author and giver of

Salvation) does not require from us? Or if "God does thus require the Belief and Profes "fion of thefe Things from us; why are they "not expreffed, or at leaft fufficiently imply'd "in that Profeffion which every Chriftian is

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required either in his own Perfon, or (if he be " an Infant) by his Sureties to make when he is "received as a Member of Chrift's Church by "Baptifm." The

The Doctrine of this Paragraph, My Lord; may poffibly be of fome weight with People. who do not fift well the Matter, because it carries a plaufible Colour, but with humble Submiffion, I believe it will not be fo with fuch as dive to the bottom of it. Your Grace defires us to observe, that in the Profeffion of Faith to be made at Baptifm, either by Infants or Perfons of Age, there is not the leaft Word or Intima ion of the Pope or his Supremacy, &c. No, My Lord, there is not: Nor of the Confubftantiality of the Son with the Father: Nor whether the three Perfons in the Trinity be realy diftin&t one from another, and confift of one only Nature, nor that the Holy Ghoft is to be adored with the Father and the Son, or proceedeth from the Father and the Son: Nor that the Virgin Mary is the Mo her of God: Nor that lefus Chrift confifts of two Natures, the Divine and Human : Nor that he hath two diftinct Wills, and yet whoever would deny (or refufe to give his affent to) thefe Points and many others which your Grace holds as well as we, would be reputed an Heretick, as were formerly the Arians, the Macedonians, the Neftorians, the Eutychians, the Monothelites, and many others for o. ther Points, which, your Grace, believes to be 'Hetherodox as well as the Church of Rome. The Arians did frequently urge your Grace's Argument. They profeffed to believe and prac tice all the Articles contained in the Apoftles Creed, they anfwer'd all the Questions, put in our Rituals in the affirmative, and even went a Step further, fo as to believe the Nicene Creed, provided the Word 'Os were put inftead of Cus which differ only in an Iota, as appears

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by many of their Formula's of Faith. The Neorians profeffed to believe and practice all the Articles of that of Nice, but deny'd, that the Virgin Mary was the Mother of God: They oward the was Θεότοκος, but not Θεοτόκος, thos the two Words differ only in found, or in the place of the Accent or Apex; yet for as much as Chrift Jefus has declared that: † Iota unum aut unus + Mat. 5Apex non prateribit a Lege, donec omnia fiant. 18. One Fot or one Tittle fall not pass from the Law, till all be fulfilled, they were both declar'd Hereticks, the Arians for adding the Iota, and the Neftorians for changing or misplacing the Apex or Tittle.

In like Manner, tho' there be not the leaft Word or Intimation of the Pope, or his Supremacy; of the Pre-eminence of the Church of Rome above all other Churches, of the Doctrine of. Tranfubftantiation, of the Sacrifice of the Mafs, &c. Mention'd in the Roman Ritual, yet all thefe Points being Part of the Doctrine of the Catholick Church are no lefs to be held and believed than thofe other Points expreffed in the faid Ritual; after the fame Manner, as the Confubftantiality of the Son with the Father, or the Diftinction of the three Perfons in one Nature, or, that the Holy Ghoft is to be adored with the Father and the Son, or that the Virgin Mary is the Mother of God, &c. Are to be held and believed, tho' there be not the leaft Word or Intimation of them in the antient Rituals for Baptifm.

But, My Lord, is there no Intimation of the Pope or his Supremacy, or of the other Points mention'd by your Grace, in the Scripture, or in the Works of the Holy Fathers, who living

near

near the Times of the Apoftles were the best Expofitors of the Senfe of the Scripture? I think, My Lord, you will find there is, if your Grace. will pleafe to read the following Texts, and hold with all Antiquity, that the Pope is St. Peter's Succeffor. Mat. 10. 2. "Duodecem au"tem Apoftolorum Nomina funt Hæc. Primus, "Simon qui dicitur Petrus, &c." Now the Name's of the twelve Apofiles are thefe, the firft Simon who is call'd Peter, &c. Mat. Cap. 16. v.v. 18. 19. "Tu es Petrus, & fuper hanc Petram "ædificabo Ecclefiam meam, & Porta Inferni non

pravalebunt adverfus eam, & tibi dabo Claves "Regni Cœlorum, & Quodcumque ligaveris fu"per Terram, erit ligatum & in Colis. Et quodcumque folveris fuper Terram, erit folutum & " in Cœlis." Thou art Peter (that is,a Rock) and upon this Rock I will build my Church, and the Gates of Hell fball not prevail against it: And unto thee I will give the Keys of the Kingdom of Heaven, and what foever thou shalt bind on Earth, fhall be bound in Heaven: And whatfoever thou shalt loofe on Earth, shall be loofed in Heaven. Luke, Cap. 22. v.v. 31. 32. “ Simon, "Simon, ecce Satanas expetivit vos, ut cribraret "ficut Triticum: Ego autem rogavi pro te, ut non "deficiat Fides tua: Et tu aliquando converfus, "confirma Fratres tuos." Simon, Simon, bebold Satan bath defired you, that he might fift you as Wheat But I have prayed for thee that thy Faith fail not, and when thou art converted, confirm thy Brethren. St. John, Chap. 21. V.V. 15, 16, 17. "Dicit Simoni Petri Jefus : Si "mon foannis diligis me plus his? Dicit ei: Eti"am Domine, tu fcis quia amo te. Dicit ei: Pafce Agnos Meos. Dicit ei iterum: Simon Joan

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"nisdiligis me? Ait illi: Etiam Domine tu fcis quia amo te. Dicit ei: Pafce Agnos meos. Di "cit ei tertiò Simon Joannis, amas me? Contrif "tatus eft Petrus, quia dixit ei tertiò, amas me? "Et dixit eiDomine tu omnia nofti: Tu fcis quia "amo te. Dixit ei: Pafce Oves meas?" fejus faith to Simon Peter: Simon Son of Jonas, loveft thou me more than thefe? He faith unto him: Yes Lord thou knoweft that I love thee. He faith unto him: Feed my Lambs. He faith to him again: Simon Son of Jonas loveft thou me? He faith unto him: Yes Lord, thou knoweft,. that I love thee: He faith unto him: Feed my Lambs. He faith unto him the third time: Sinon Son of Jonas, loveft thou me? Peter was grieved, because be faid unto him the third time, love ft thou me? And he faid unto him: Lord thou knoweft all things: Thou knoweft that I love thee. He faith unto him, feed my Sheep. By this Metaphor of Lambs and Sheep, (as I hope your Grace will allow) is undoubtedly meant both the Laity and the Clergy, that is Bishops, Priests, and Deacons, as well as Lay People.

Now that the Supremacy and Pre-eminence of St. Peter, and confequently of his Succeffors the Popes or Bishops of Rome (the other Points mention'd by your Grace fhall be hereafter confider'd )are manifeftly establish'd byChrift, appears from these Texts of Scripture. That St. Peter in his own Perfon exercised this Pre-eminence appears by many Inftances recorded in the Ift. 2d. 3d. 4th. 5th. and several other Chapters of the Acts of the Apoftles. That he appointed and ordained Evodius Bishop of Antioch, and fent St. Mark from Rome to Alexandria in Egypt: That he fhed his Blood, and died upon

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