Page  i

THE PREFACE.

MY former Treatise of the Exposition of the Doctrine of the Church of England, has given so full an account of the Occasion and Design of Mon∣sieur de Meaux's Book, as might supersede the Necessity of adding any more upon that subject. But being called to a necessary justification of what I there advanced, not so much by the weak de∣fence of his Vindicator, embarqued with him in the same Cause; as by the flat denial of Monsieur de Meaux himself, of the principal foundation on which that Account was built; I hope I shall need no great Apologie, if upon this Occasion I enter somewhat far∣ther upon a new History than might otherwise seem absolutely necessary for my defence, and by comparing this method of Expounding with some others of a different Nature, which have of late been sent abroad by those of the Roman Communion, endeavour to shew what the real intent of them all has been; and what the design of those who now pursue the same Me∣thod among us, may reasonably be supposed to be.

It is I presume at this time not unknown to any, what great Endeavours have been used in our neigh∣bour Nation, for the reducing of those of the Re∣formed Religion to the Roman Communion. And Page  ii it must be confess'd indeed, they have omitted no∣thing that Language and Sophistry could be made to do, for the Attainment of so great an End.

The Jansenists were some of the first who began this work: and it is not to be doubted but that Persons of their avow'd reputation in point of Learning, and who seem'd to have had this means only left them to regain the favour of their King, whose design they pursu'd; would be sure to offer something worthy them∣selves, and proportionable at once both to the Work it self, and to their Engagements to it.

The first Attempt they made was a little piece, that has since given Occasion to a very long Controversie between Monsieur Arnauld and Monsieur Claude; * of the Perpetuity of the Faith as to the real Pre∣sence of Christ in the Holy Eucharist. A Tract which if we regard only the neatness and subtilty of the composure, it must be avow'd scarce any thing ever ap∣pear'd more worthy that Applause it met with in the World: And the design, though express'd in one par∣ticular only, yet so applicable to all the rest; that were the Argument good, the Church of Rome would have needed no other defence for all the corruptions that had, or could possibly creep into it.

But the Sophistry of this method has been suffici∣ently exposed in the Volumes composed on this occa∣sion. And indeed without entring on a particular Ex∣amination, any Mans own reason will tell him at first sight, that a Logical subtilty advanced against mat∣ter of Fact, may be worth the considering for the cu∣riosity of the undertaking, but like the Philosopher's Argument against Motion, will never be able to con∣vince any, but such as want▪ Diogenes's demonstration to expose its Sophistry.

Page  iii In effect, the design of this first Method amoun∣ted to thus much; That Transubstantiation (and the same might have been said of any other point in dispute) was visibly once the common Doctrine of the Church: And 'tis impossible it should have been so then, had it ever been otherwise before. And this to be believed upon the strength of a sophistical Argument, notwith∣standing * all the evident instances of matter of Fact, which Monsieur d'Aubertine and others have at large collected to the contrary.

The next Attempt, and that as useful and uni∣versal as the former, was by another of the same par∣ty, and with no less applause, whether we regard the novelty of the invention, or the neatness of the per∣formance: And his Method was, by advancing cer∣tain matters of fact, which he calls just prejudices * against the Calvinists, to shew that without entring into dispute about any of the points in debate, the bare external consideration of the Protestants in the man∣ner of their Reformation, and some other particulars, was enough to shew, that the truth could not possibly be on their side.

But alas! this too proved an Argument too weak to stand the first examination that was made of it: and Monsieur Pajon, who undertook the defence * of his Party against it, has shewn that in his proof he has not only advanced an Argument that might indifferently be brought against all sides, but which a * late Author has since proved, to be ten times more strong against themselves, than it could ever be thought to be against us.

I shall not undertake an exact account of all the other Methods that have succeeded these, with less Applause, and as little Effect. One, as is said by Page  iv the same Author, was published not long since to prove us guilty of Schism in separating from the * Church of Rome, whether we had sufficient grounds or not for our so doing: And that for this reason, because however the learned Men of our party might have been convinced of the reasonableness of it, yet the generality being uncapable of forming such a judgment, must have separated without reason, and so have been Schismatics. And if their Separation was at first unlawful, their Return will now by conse∣quence be necessary to them.

How far this method might heretofore have con∣cluded with those whom it principally concerns, the vulgar and ignorant, I cannot tell; but God be thanked there are few now so ill instructed in their Religion, but what will have enough to free them from the sin of Schism, if the knowledge of a sufficient reason of their Separation may be allow'd to do it.

Thus much only I will beg leave to observe on oc∣casion of these several methods that have been pro∣posed for our Conviction, That the great design of them all has been to prevent the entring on particu∣lar Disputes, which had hitherto been the way, but such as experience had taught them to be the least favourable of any to them.

And the same is the design of the late peace∣able method set forth by Monsieur Maimbourg; in which from the Authority of the Church in mat∣ters of Faith, confess'd, as he says, by us, he proves, That the Church, in which both parties once were, must then have had this Authority over us all; and to whose decision in the Council of Trent, we all by consequence ought to submit.

Page  v It is not necessary that I should here say any thing to shew the Weakness and Sophistry of these several Methods: That has been the business of those particular Examinations, that have with success enough been made of them. This I suppose may at first sight appear upon the bare proposal of them, That they have more of Ingenuity than of Solidity in them; and were, no doubt, designed by their Inven∣tors, to catch the unwary with a plausible shew of that Reason, which the Wise and Judicious know them to be defective in.

How far we may conclude from hence, as to the Nature and Design of Monsieur de Meaux's Exposi∣tion, I shall leave it to others to consider. This is un∣denyable, That as it came out at a time when these kind of Methods were all in repute, and with a design to help forward the same great business of Conversion then in agitation; so has it been cry'd up by those of that Communion as exceeding all others in or∣der to that End; and if we may believe their re∣ports, been above all others the most happy and suc∣cessful in it.

It is not easie to conceive that a Person of Mon∣sieur de Meaux's Learning, should seriously be∣lieve, That a bare Exposition of their Doctrine should be sufficient to convince us of the truth of it. He could not but know that our first Reformers were Persons abundantly qualified to understand the real profession of a Church in which they had been born and bred; and in which many of them were admit∣ted to holy Orders, Priests and professors of Divini∣ty. Nor is the Council of Trent so rare or so ob∣scure, that a meer Exposition of its Doctrine should work such effects, as neither the Council nor its Ca∣techism Page  vi were able to do. In a word Monsieur de Meaux himself confesses, His design was to represent his Church as favourably as he could; to take off that

One would imagine by this discourse that the whole business of the Ministers of the Reformed Religion, was to do nothing but invent new Monsters every day, and lay them to the Church of Rome: And that after all our pretences to Peace and Union, we were really such Enemies to it, that we did all we could, even by Lies and Calumnies, to keep both our selves and the people from it. But indeed these hideous Idea's Monsieur de Meaux speaks of, if they are such false representations as he pretends, they are not the Ministers that invent them; but their own greatest Zealots, their Schoolmen, their Bishops, their Cardinals; nay their very Popes themselves that have been the Authors of them.

How far Monsieur de Meaux's Exposition dif∣fers from what they have delivered us as the Do∣ctrine of their pretended Catholick Church, has been in some measure shewn already, and shall in the following Discourse be more fully evidenced. And whosoever shall please to consider the Elogies and Approbations, which these Men have received, no less than Monsieur de Meaux, will be forced to confess it to be at least a disputable point, Whether the Ministers, from these Authors, have represen∣ted their Church in a hideous and terrible form; or whether Monsieur de Meaux rather has not, in∣stead Page  vii of removing the Visor to shew her in her na∣tural dress, a little varnish'd over her Face to hide her defects, and make her appear more charming and attractive than her own natural deformity would otherwise permit her to do.

Now of this a more convincing proof cannot, I think, be desired, than what I before advanced, and see no reason yet to retract; viz.

This Monsieur de Meaux is pleased to deny as an utter falsity;

This is indeed a severe charge against me, and such, as, if true, it cannot be doubted, but that I have been as great a Calumniator as his Vindicator has thought fit to represent me; or, as for ought I know, Monsieur de Meaux himself will be in danger of be∣ing reputed if it should be false. And therefore to satisfie the World in this main, fundamental point between us, I do hereby solemnly declare,

This I the rather declare, because Monsieur de Meaux is so positive in it, as to charge me with no less than the pure Invention of those passages I have cited from it.

For answer to which I must beg leave once more to repeat it too;

But here Monsieur de Meaux has got an Evasi∣on, which, if not prevented, may in some Mens Opi∣nion take off this seeming contradiction betwixt us, and leave us both at last for the main in the right!

So that now then it is at last confess'd that an Edi∣tion there was, such as I charged them with, dif∣ferent very much from what we now have.

As to this last particular, the Reader will best judge of what kind the differences were, by that short Specimen I have given of them. If to say in One,

In the Other, to doubt whether it may even in some sence be called Religious: If to tell us in the One, If to strike out totally in several places, Positions that were absolutely of Doctrine, or other∣wise very material to the Points that were so; as in several instances it appears he has done; If this were indeed only for the advantage of the Order, and for the greater neatness of the Discourse and Stile, I am contented. I accuse not Monsieur de Meaux of any other alterations than such as these.

And thus far we can go certainly in Reply to his Allegations, beyond a possibility of denial: For what remains, though I do not pretend to the like Evidence of Fact, yet I will offer some Reasons why I cannot assent to his pretences even there neither.

That the Impression was made with Monsieur de Meaux's Knowledge, if not by his express Order, whoever shall consider the circumstances of Monsieur Cramoisy who printed it, either as a Person of his Reputation and Estate; or as Directour of the King's Imprimerie; or finally as Monsieur de Meaux's own Bookseller; will hardly believe that he would so far affront a Bishop of his Church, and one especially of Monsieur de Meaux's interest and authority at that time at Court; as to make a sur∣reptitious Edition of a Book, which he might have had the Author's leave to publish only for the asking.

But further: This pretended surreptitious Editi∣on had the Kings Permission to it, which could hardly Page  xi have been obtain'd without Monsieur de Meaux's knowledge. It was approved by the Bishops of France in the very same terms that the other Editions have been since; which seems more natural to have been pro∣cured by Monsieur de Meaux himself, than by a Prin∣ter, underhand, and without his knowledge and con∣nivance. In a word, so far was Monsieur de Meaux from resenting this injury, of setting out his Book so uncorrectly, and without his leave; that the very same Cramoisy, the same Year, Printed the Exposition with his leave, and has continued to Print all his other Books ever since; and was never that I could hear of, censured, for such fraudulent dealing, till this time, by the Bishop or any other. All which put together, I must beg leave still to believe as I did before; that there was not on∣ly a first impression, which is at length allow'd; but that this first impression was not made without Mon∣sieur de Meaux's Order or Knowledge.

As for the other Point, and I think the only remain∣ing in this matter, concerning the occasion I mentioned for the suppressing that first Edition; the Reader may please to know, That a Person by many relations very in∣timate with one of the Mareshal de Turenne's Family, upon the publishing of the pretended first Edition of Monsieur de Meaux's Exposition, first discover'd to him the mystery of the former, and shew'd him out of the Mareshal's Library the very Book which, as he then assured him, had been mark'd by some of the Doctors of the Sorbonne, and lent it him for some time as a great Curiosity. The knowledge of this raised the desire of endeavouring, if it were possible, to retrieve a Copy of it: But the Edition was so carefully dispatch'd, that the most that could be done was to get so many scatter'd Sheets of it, as to make at last a perfect Book, ex∣cept Page  xii in some few places in which it was transcribed from the Original of the Mareshal, word for word, page for page, and examined by the Person himself, who was so kind as to bestow it on me.

This is the Book to which I refer the Reader; and for this I have the Attestation of the same Person un∣der his hand, at the beginning of the Book; that it is in every part a perfect Copy of Monsieur de Tu∣renne's mark'd by the Sorbonne Doctors; and I have been besides so just to Monsieur de Meaux, as to cite scarce any thing out of those places that were in the Ma∣nuscript part, but have chosen such rather where the printed Copy gave me full Assurance and Authority to do it.

But to argue the improbability of all this, Monsieur de Meaux observes,

And I desire Mon∣sieur de Meaux to tell us, who ever said or thought * they did? I doubt not but the Sorbonne very well knows the respect that is due to Bishops: but that it should be any argument of disrespect to approve a Bishop's Book, when it was sent to them for that pur∣pose, I cannot conceive. In short, we understand the Reputation and Authority of that venerable Com∣pany too well, to believe it at all improbable that Mon∣sieur de Meaux should desire their Approbation; nor are we so little acquainted with their Books, as not to know, That it is no unheard of thing to see Doctors of the Sorbonne setting their approbation to a Book, ap∣proved and authorized by Bishops before.

Page  xiii The next Exception Monsieur de Meaux makes, is, * That I should confirm what had before been urged against him, of a Papist's answering his Book; in the truth of which I am as little concern'd as himself can be. Only the assurance I have had of it from a Person of un∣doubted sincerity, makes me still believe that it was so: and Monsieur de Meaux may remember that Monsi∣sieur Conrart often profess'd that he had seen it in Manuscript; who was not only his old Friend, but as himself characteriseth him,

For what relates to Father Crasset, it is not for me to contradict Monsieur de Meaux's Declaration, that * he never read his Book; But that he never heard it mentioned that there was any thing in it contrary to his Exposition: this I must confess is admirable, whe∣ther we consider the notoriety of the thing, as it related to the Salutary Advertisements and the Bishop of Tournay's Pastoral Letter, which made so great a noise in France; or that it was particularly proved, in the Answer to his own Advertisement dedicated to Mon∣sieur * de Ruvigny, above five Years since, to be direct∣ly opposite to his Exposition. And for the rest, I must * beg leave to believe, whatever Monsieur de Meaux flat∣ters himself with; that that Father would be so far from being troubled that any Body should think his Prin∣ciples contrary to Monsieur de Meaux's, that I dare say he would rather think his pains but ill spent in Wri∣ting of so large a Book, did he not believe he had con∣vinced the World that he looks upon them, nay and has proved them too, to be little less than Heretical.

As for Cardinal Capisucchi, Monsieur de Meaux * tells us, he is so far from being contrary to the Doctrine Page  xiv of the Exposition, that his express Approbation has been prefix'd to it. This indeed were a good presum∣ption that he should not have any Principles contrary to Monsieur de Meaux; but if what I have alledged out * of his Controversies be really repugnant to what he approved in the Exposition, it may indeed speak the Cardinal not so consistent with himself as he should be, but the contradiction will be never the less a con∣tradiction for his so doing.

The next thing Monsieur de Meaux takes notice of is, The relation of Monsieur Imbert and Monsieur de Witte. The Stories are matters of Fact, and the Papers from whence they were collected published by them∣selves. * If they alledged Monsieur de Meaux's Au∣thority for Principles that he maintained not, this con∣cerns * not us; nor, whatever the little Comment on the Bishop's Letter pretends, was it at all needful to be shewn by me that they did not, in the recital of the pro∣positions held by them. 'Tis sufficient that they both de∣clared themselves to stand to Monsieur de Meaux's Ex∣position; and were both condemned, without any re∣gard had to Monsieur de Meaux's Authority; or being at all convinced, or so much as told, that they were mistaken in their pretences to it.

The last thing Monsieur de Meaux takes notice of is, That I reflect upon him for being

I do not at all envy Monsieur de Meaux's fertility; his pro∣ductions have not been many, and those so short, and with such an ingenuous Character of temper and mo∣deration as ought to be acknowledged even in an Ene∣my. But I must confess I do admire, as many others do, that no Reply has been made by him to those An∣swers Page  xv that have been sent abroad not only against his Exposition, but even against the Advertisement it self, which he says can bear no Reply. This we so much * the rather wonder at, for that an Answer was openly promised by Monsieur de Turenne, and not without some kind of boasting too; And that several of his own Communion were so well satisfied with the pieces that had been publish'd against Him, as to ex∣pect, no less than We, some such Vindication.

And here I shall take my leave of Monsieur de Meaux, for whom I must yet again profess, that I still retain all that respect that is due to a Person whose Character I honour, and whom I hope I have treated with all the caution and civility that the necessary de∣fence of my self and of the truth would permit me to do. For what remains, my business now must be wholly with his Vindicator, who has been pleased to fix such an Odious Character upon me, as I hope to make it appear I have as little deserved, as I shall desire to return it upon him.

Had he charged me with Ignorance, had he loaded me with mistakes arising from thence; or had he impu∣ted to me the faults only of Carelesness and Incogitan∣cy: All this might have pass'd without my Censure; and I should have been so far from vindicating my self, that I should have been ready, in great measure, to have acknowledged the Charge, and to have submitted to his reproof. I know how little fit I am for controversies of this kind; That neither my Age, nor Learning, nor Opportunities have qualified me for such under∣takings, as the defence of my Religion and my duty to my Superiors have, without any design of mine, en∣gaged me in. And I doubt not but a Censor less se∣vere, than he who has thought fit to make himself my Page  xvi Adversary, might have found out more real faults in my Book, than he has noted pretended Errors.

But for the Calumnies and Misrepresentations, * for the unsincere dealings and falsifications, he as∣cuses me of, and that in almost every Article; here I must beg leave to justifie my self; and assure the Vin∣dicator, whoever he be, that my Religion, I thank God, needs not such defences, nor would I ever have used these means to assert it, if it did.

We have indeed heard of some that have look'd upon these things as not only lawful, but even pious on such Occasions; that have esteemed the interest of the Church so sacred, as to be able to sanctifie the worst means that can be made use of to promote it: Had I been bred in their Schools, there might have been some more plausible grounds for such a suspicion; and what wonder if I did no more, than what I had been taught was lawful for me to do? But I have not so learnt Christ. I have been taught, and am * perswaded, that no Evil may be done that good may come: I am assured by S. Paul that they who say it may, their damnation is just: And did I now know of any one •nstance of those crimes, whereof I am represented to the World as guilty in almost every Chapter, I should think my self indispensably obliged to made a publick acknowledgement of it, and thank the Vindicator that has called me to so necessary a duty.

But now that I am not conscious to my self of any thing of all this, all that I have to reply to this un∣charitable way of proceeding is, to intreat him by the common name of Christian, and those hopes of Eter∣nity, after which I believe we would all of us be thought sincerely to contend, to consider how dange∣rous this way he has taken is; what mischief it will Page  xvii bring, in the opinion of all good Men, of whatsoever per∣swasion they be, to the very cause that is maintain'd by such means: in a word, what a sad purchace it will prove in the end, if to lessen the reputation of an un∣known, obscure Adversary, he should do that which shall lose him his own Soul.

But it is time now to clear my self of those Calumnies * that are laid to my charge. And the first is,

I do not remember I have any where in express terms charged Monsieur de Meaux with prevaricating the Doctrine of his Church in the latter Editions of his Book; though others I know have done it. But how∣ever, if this be the greatest of those Calumnies I am guilty of, I am sure all that have ever lived among them, and seen their practices, and compared them with what he writes, will easily absolve me: and I shall here∣after shew that either Monsieur de Meaux has palli∣ated, or else the greatest of their Authors have strangely perverted the Doctrine of the Church.

As to the other part of the Accusation, that I should say that the Approbations were meer Artifices to de∣ceive the World, it is not my Calumny, but the Vin∣dicator's mistake. I never thought those Letters * Monsieur de Meaux has published any authoritative Approbations of his Book at all; Indeed in the place which he cites, I have said somewhat like it of the * Popes Brief, and am still of the same mind; and till he Page  xviii shall think fit to answer the reasons that induced me to believe so, he will hardly perswade me that this is a Calumny.

This indeed were somewhat, if the truth of the Ex∣position were on either side to be taken from the num∣ber of the Approvers, and not the nature of the Doctrine. If Monsieur de Meaux has really palli∣ated the Doctrine of the Church of Rome, 'tis not any number of Approbations that will be able to render him a faithful Expositor. If my Exposition be conformable to the Doctrine of the Church of England; (and if not, let him shew us the prevarica∣tions;) the want of a few Letters can at most argue only my interest not to have been so great as his, or my Vanity less; but will not render the Expositi∣on ever the more unfaithful. And though an Im∣primatur be all the Authority that is usual with us on such Occasions, yet the Vindicator may believe, by the reception he acknowledges the Book to have had, that it would have been no difficult matter to have obtain'd other Subscriptions than that of the Reverend Per∣son Page  xix who Licensed it; and if that will be any satisfacti∣on to him, I do assure him, it has been approved by se∣veral other Persons but little inferiour, whether in Authority or Reputation, to any Monsieur de Meaux has prefix'd to his Exposition.

For what remains of my Preface, two things there are which he supposes worthy his Animadversion: One, that

It is the Catholic distinction of this Author through∣out his whole Vindication, if any thing be alledged con∣trary to his liking, that it is presently a Scholastic Te∣net, and not the necessary and universally to be receiv'd Doctrine of the Church. But that we may, if possible, discern what is the Doctrine, and what the Scholastic Tenet in the present case, we will take only what at first sight offers it self, viz. That Cardinal Capisucchi do's positively affirm, †

Page  xx Does Monsieur de Meaux allow of this? Does he tells us that a Divine Worship may upon any account be paid to an Image? Or rather does he not plainly in∣sinuate that he can hardly allow the Image any honour at all;

Let us then lay aside the barbarous distinctions by which he would excuse a foul Idolatry; Be it a School nicety, or what∣ever you will else, Our Question without this Gibberish is plain and intelli∣gible; Whether, upon any account whatsoever, the Image of our Saviour or the Holy Cross be to be worshipped with Divine Worship? This the Car∣dinal affirms; and this if Monsieur de Meaux does allow, let him speak it out without mincing; If not, 'tis plain for all the pretences of a Scholastic nicety, that they differ in the Exposition of a very material point of the Doctrine of the Roman Church.

The other thing which the Vindicator thinks fit to * take notice of in my Preface, is the Consequence which I draw from this, and some other instances of the like kind, viz.

In Answer to which, he again distinguishes between Scholastic Tenets, and matters of Faith: and then tells us,

But if I mistake not, this is not to answer my Con∣clusion, but to start a new Question. The Point pro∣posed was, not whether in matters that are not of Faith, Men may not hold different Opinions, and yet live still in the same common Church, whereof there can be no doubt, but it was a Conclusion drawn from plain matter of fact, viz. That those of the Church of Rome think it lawful to set their hands to, and approve those Books whose principles they dislike. This the Instances I have brought shew plainly they do; If they know it to be a sin, and yet do it, they condemn themselves; If they think otherwise, then they be∣lieve it to be lawful; which is all I affirm'd, and to which the Vindicator has answered never a word.

There is yet one thing more remaining before I close this; and that is the remark the Vindicator has made upon the passages collected by me out of Monsieur de Meaux's first Edition, which have either been al∣tered * or omitted in the following Impressions: viz.

As to the first of which, no one ever charged the Bishop with proposing the Doctrine of the Church of Rome loosely and favourably in every point. We know well enough that in some, he has kept to the Page  xxii plain Doctrine of his Church, as in that of the Eu∣charist: in others proposed it rather with too much strictness, as in the case of Infants dying unbapti∣zed: All we say is, that in some other Articles, such as the Invocation of Saints, Worshipping of Images, Sacrifice of the Mass, &c. he had expounded it more loosely and favourably than he ought to have done, and that without any gloss or interpretation of mine to turn things to a wrong intention.

Does not the Church of Rome lay any Obligation on particular persons to joyn with her in the Invo∣cation * of Saints? Does she condemn those only who refuse it out of Contempt, and with a spirit of dis∣sention and revolt? This Monsieur de Meaux once affirmed, and I think there needs no comment to shew, that this is to palliate the Doctrine of their Church.

Has the Church of Rome ascribed no other vertue * to Images, than to excite in us the remembrance of those they represent? Is that all the use they make of them? Do they not so much honour the Image of an Apostle or Martyr, as the Apostle or Martyr in presence of the Image? Or rather, did not Monsieur de Meaux here also mollifie the known Doctrine and practice of his Church?

In a word: Is the Church of Rome contented to * teach only that the Mass may very reasonably be called a Sacrifice? Is that Exposition reconcileable to what we now read in him,

May I not here at least, without my wonted way of turning all things to a wrong intention, beg leave to say, that either Monsieur de Meaux palliated the Doctrine of his Church in that, or he has otherwise perver∣ted it in this?

Page  xxxiii Had Monsieur de Meaux only retrenched or al∣tered some things in his Book, for the greater exact∣ness of the Method or neatness of Stile; he must have been a very peevish Adversary indeed, that would have pretended to censure him for that. But to change not only the words but Doctrine too; to give us one Exposition of it in one Edition, and a quite contrary in another, this I think may, if not be represented as a heinous crime, yet at * least deserve a remark; and let the Vindicator do what he can, will I doubt make the Author pass with all indifferent persons, for such as yet I had never re∣presented him, had not he himself first made the di∣lemma, viz.

I should now pass to the consideration of those Ex∣ceptions that have been made against what I have ad∣vanced in my Book it self; but before I do this, it will be requisite that I take notice of those directions, the Vindicator has thought fit to give me in his Post∣script, in order thereunto.

And here, not to deceive either his, or the Reader's * expectation; I must beg leave to excuse my self from entring any farther into dispute with the Bishop of Condom, than I have already done. I never design∣ed a direct answer to his Book; and the reflecti∣ons I have made upon it in my former Treatise, were more to clear the Doctrine of the Church of Eng∣land, than to argue against what he offered in behalf of the Romish Faith. This has been the underta∣king of another Pen, from whom the Vindicator I suppose may expect, what is reasonably enough refused by me.

Page  xxiv

I have been so scru∣pulous in observing it, that I doubt I shall re∣ceive but little thanks from himself for it. It can∣not be deny'd but that there have been faults enough committed on both sides for want of this care, and I do not desire to add to the number. How far I have attain'd this I must leave it to others to judge; but for the rest, the truth of my Citations, I have been so cautious in them, that allowing only for the Errata's of the Press, I desire no favour if I am found faulty in that.

I should indeed stand in need of a large Apology to those, into whose hands these Papers may chance to fall, that I have in many places run them out into so great a length: But the Accusation that has been brought against me for want of doing this before, how unjust soever it be, has obliged me to this Caution now; and they are so ordered as to be no hindrance to those that are minded to pass them by.

This benefit at least I shall attain by them, with those who please to compare them with what the Vindicator alledges; that they will find he might have spared him∣self the troublesome, and ungentile Office indeed of * undertaking what he could not effect,

His endeavours wherein have been so very unsuccess∣ful, that I know not whether himself or his Religion will suffer more by the weakness of his attempt.