BOOKS lately printed for Richard Chiswell.  
THE Pillar and Ground of Truth. A Treatise showing that the Roman Church falsely claims to be That Church, and the Pillar of That Truth mentioned by St. Paul in his First Epistle to Timothy. Chap. 3 Vers. 15. 4ᵒ.  
A Short Summary of the Principal Controversies between the Church of England and the Church of Rome; being a Vindication of several Protestant Doctrines, in Ansswer to a Late Pamphlet, Entitled, [Protestancy destitute of Scripture Proofs.] 4ᵒ.  
Two Discourses; of Purgatory, and Prayers for the Dead.  
An Answer to a late Pamphlet, Intitutled [The Judgement and Doctrine of the Clergy of the Church of England, concerning one Special Branch of the King's Prerogative, viz. In Dispensing with the Penal Laws.] 4ᵒ.  
Preparation for Death: Being a Letter sent to a young Gentlewoman in France, in a dangerous Distemper, of which she died.  
The Difference between the Church of England and the Church of Rome, in opposition to a late Book, entitutled, An Agreement between the Church of England and Church of Rome.  
A PRIVATE PRAYER to be used in Difficult Times, 8ᵒ.   

REMARKS OF A PULTON MASTER in the SAVOY, UPON Dr Tho. Tenison's LATE NARRATIVE;  
With a Confutation of the Doctor's Rule of Faith. AND A REPLY TO A. Chresners pretended Vindication.  
Published by Authority.  
London, Printed by Nathaniel Thompson at the Entrance into Old-Spring-Garden near Charing-Cross, 1687.   

To the Parishioners of St. Martin's in the Fields, and St James Westminster.  
Gentlemen,  
YOur Learned Pastor, the Reverend Dr. Tenison, having been pleased, to his printed Account of a Conference had between Him and Me on the 29th. of September last; in which he has not only notoriously misrepresented the Matter of Fact, but also stuffed his whole Narrative with several false Aspersions, reflecting, not only on my particular Person, but also on the whole Society, whereof I am a Member; and on our. Holy Mother the Catholic Church, of which I profess myself an unworthy Son: The Dr. I say, having been pleased to this Account to prefix an Epistle to you, fraught with malicious Insinuations and Calumnies: You will not, I hope, think me guilty of too great Presumption, if endeavouring to clear myself from the false Accusations brought against me; I, though a Stranger, making Appeal to you, before whom the Dr. has laid his Charge, and expect from your Judgement and Candour (however prepossessed with a good Opinion of the Dr and a Prejudice against both my Religion and Order;) a fair and equitable Hearing.  
The Dr. gins his Epistle to you with a Complaint of many false Reports and Papers industriously spread by some of the less sincere and less generous Romanists, Now as I protest an utter Abhorrence of all such unworthy Proceed, so I cannot easily believe any Catholic to have been guilty of them, without some more sufficient Testimony than the Dr's Word; of whose insincere and disingenuous Actings, his Account is a most apparent Evidence. And that Letters sent both into the North and West of England, bearing date the very day of the Conference; and importing, that there were at least Eight or Ten Jesuits put to Silence, by the force of one Dr's Arguments, manifestly shows, that the Dr. is not the only person, who has Cause to complain of false Reports, or Reason to fear, That unworthy Ends would be served on the Credulous.  
The Dr. to excuse the Bitterness (not to say Scurrility) of his Expressions, tells you a story of a Person, one of whose Names, as he Words it, was Gubbard, who, in the time of the Rebellion against King Charles the I. Recommending himself to the Committee at Norwich, as a Man, Who had a zeal for the same Cause, in which they were engaged, took Possession of the Living of Mondesly, out of which the Dr's Father was Ejected for his Loyalty: That after a few years, he Preached up Purgatory, and other such Points, in so open a manner, That the Committee turned him out again; and that in a little time he (as it were) vanished away.  
By this story, which the Dr. ushers in with his having a Motive to severe Language towards that sort of men (meaning Catholic Priests) which few have besides; and closes with the Impression, it made upon him when he was young, and the raising his Suspicion and Indignation ever since; he would insinuate, that this Gubbard was some Jesuit or Catholic Priest, which he pretends to prove, by his changing his Name, his Favour with the Committee, and his Preaching of Purgarory.  
Catholic Priests sometimes change their Names, thereby the better to shelter themselves from the rigorous Severity of the Sanguinary Laws, executed on them by meek-hearted Protestants, only in respect of their Function; yet if it be considered, that this is frequently done by other Persons on far different Motives and Occasions, it will seem very ridiculous to infer from thence, that the Person mentioned by the Dr. was a Priest.  
Nor yet will his Preaching of Purgatory, and such other Points, evince him to have been a Romanist (much less a Priest if it shall be considered, how many far stranger Opinions were in those days of Liberty vented in the Pulpit; and that many years have not passed, since a very Learned Member of the Church of England, 
Dr. Thorndike Prebend of Westminster.  and dying in her Communion, desired an Ora pro animâ to be Engraven on his Tomb.  
Now to show, how great Favour the Priests and Jesuits found with the Committees of those Times. I take the Liberty to inform the World, that my Father had six Uncles Jesuits; and yet was not only himself committed to Prison by the Rebels for his Religion, and his Loyalty to his King; but his House was also for a long time possessed by a Committee Minister; and two of his Brethren were for three years Educated in another Committee Ministers house at Kettring in Northamptonshire, where they were obliged, being under Age, to go to Schismatical Service; though it pleased Almighty God of his Infinite Mercy to reduce them afterwards into the Bosom of his Spouse the Catholic Church, out of which, none of our Family ever died, Nor do I believe any one Family in England was more frequently Pillaged, or more severely Sequestered, than Ours; yet I bless God, I am so far from having my Indignation thereby raised against that Party, or entertaining any Hatred towards them, that I rather glory in our having had occasion to suffer for our King, and our Religion.  
I here therefore Challenge the Dr. and his Adherents to make it appear, that this, or any other Committee Minister was either a Jesuit or Priest of the Roman Church; or else must take leave to say, that his vending such like scurrilous Suspicions and Surmises at this time of day, seem directly to aim at that, of which I am unwilling to think him guilty.  
Having returned this Answer to what is most material in his Epistle; I leave you, gentlemans, to judge, whether he has been so Just or Fair, as he pretends; or whether his Deportment in this whole Matter is not such, as deserves far more severe Remarks, than any he has hitherto undergone from,  
gentlemans, Your Hearty Well wisher And humble Servant in Christ Jesus. A.P.   


Testimonies in favour of A. P.  
THese are to Satisfy, that I John Keynes, Provincial of the English Jesuits, have made a strict enquiry whether any of those Priests under my Obedience, in or about London, were with A. P. at a Conference held between Dr. T. and the said A. P. in Long-Acre on Michaelmass-day last; and cannot learn that any was there, except one who came in towards the Evening, stayed about half an hour, and retired again, without speaking a word to the Dr. or to A. P.  
Witness my Hand, October the 31. 1687. John Keynes.   

THat A. P. went the said Afternoon about Two of the Clock, all alone from the Savoy, are Witnesses  
James Cook, John Taylor, etc.   

ABout half an hour after Two on Michaelmass-day last, Mr. P. came alone to my House in Old Spring-Gardenst to inquire for Mr. M. and departed after ashort stay, with the said Mr. M. no body else being in their Company.  
Witness my Hand. Dorothy Ceene, and Ours Edward bish, Mary bish.   

ON Thursday St. Michaels-day, Mr. Pulton came with one Gentleman to our House in Long-Acre, and desired to be further directed towards Mr. Jonson's the King's Cabinet-maker; this was between Two and Three in the Afternoon, and my Brother Thomas Jones went with the said Mr. Pulton and his Companion to Mr. Johnson's, not other being in their Company:  
Witness our Hands. Marry Lewis, Thomas Jones, Aurelius Jones.   

WE also testify, that the Conference being ended, Mr. Pulton returned to our House, only in company of the Gentleman he went with; and my Brother Thomas Jones lighted Mr. Pulton to the Savoy.  
Witness our Hands. Tho. Lewis, Elizab. Jones, Barthol. Chiven, Jane Chiven.   

ON Thursday about a quarter before Three in the Afternoon, Mr. Pulton with one Gentleman in his company, (directed by Thomas Jones) came to Mr. Jonson's the King's Cabinet-maker, and desired to know where the Brazier lived, he was led to a Chamber whither no body went to him, saving a third Gentleman who casually came in, and whom Mr. Pulton said he knew nothing of, and stayed with him till it was told Mr. Pulton that the Dr. was come, and that he might go when he pleased to him; he went in company of the Gentleman who came along with him, the third also following him, but no body else was of the company when he went to Mr. Uppingtons' the Brazier, who lives next door to Mr. Johnson. In Testimony of which,  
Witness our hands. Francis Johnson, Joseph Allen, John Abercromby.   

I Thomas Jones farther witness, that standing over the way, I saw Mr. Pulton go in company of the aforesaid Gentleman to Mr. Uppingtons, nor did I observe any body else to be with him,  
Thomas Jones.   

THese are to satisfy the World, (that having made a diligent enquiry) I find that neither my Priest or any other of my Family, or from my house, was present at a late Conference about Religion, held in Long-Acre, between Mr. P. and Dr. T. Pastor of St. Martin's in the Fields.  
Witness my hand, Marry St. john's.   

BEing in the Chamber where the Conference was held, I saw Mr. Pulton come up with only one Gentleman in his company, and a third who followed them.  
Witness my hand, Cath. Lamb.   

BE it known to all, that A. P. having publicly in School, desired that if any one had heard him speak a word relating to a Conference he was to have with Dr. Tenison, or any body else, he would stand up and own it; no body was found who could say he heard any thing thereof.  
Witness the hands of the six first of his School, J. Whitaker, Prot. Joh. Brady, Cath. Edw. Bray, Cath. Char. Tripp, Prot. Rog. Thornton, Prot. Edy Lacie, Cat.    

ADVERTISEMENT.  
There are two of the Texts alleged against Luther, which A. P. has not found in the Author (not having all his Works) but for satisfaction, he will allow at the next occasion, sixteen grams more.   

REMARKS UPON Dr. Tenison's NARRATIVE.  
THe Dr. in the beginning of his 
Dr. 't's acc. of Conf. p. 1, 2.  Narrative, Charges A. P. that having had a Discourse concerning Luther's Contradictions, and his being Taught some things by the Devil, made this general Inference, That ever since, the pretended Reformed had proceeded upon the Word of the Devil. A. P. positively affirms, he never said any such thing; but acknowledges, that on this occasion, he put indeed the following Quaery : Now I ask, whether the Doctrine, delivered by the Spirit of Untruth, can be from the Holy Ghost. The Dr. would by this odious Insinuation, possess his Reader with an Aversion for A. P. as Teaching all of the late pretended Reformation to be Scholars of Satan: So that whatever A. P. shall say in Defence of his Cause, may be heard with prejudice and averseness of mind.  
Then the Dr. gives a hint, as though the Youth was not found in his Intellectuals; and that his Master should say, This had befallen him since his having been seduced: As also, that he was grown a great Liar, Idle, uneasy to the Family by Damning his fellow Servants, etc. Here I cannot but blame in the Dr. first his want of Fraternal Charity in publishing Faults (for at present I take them upon the Dr's word) committed in a private House, to the view of the whole Kingdom. Secondly, His want of respect in charging the Religion, of which the Sworn Head of his own Church is a principal Member, and which, as themselves confess, flourished in this Kingdom near a thousand years, before Protestancy was ever heard of, to be such, whence a mopish, lying, uneasy and idle Temper, naturally flows.  
As for the Youth's turning what was said about Luther and the Devil upon the Dr. and ascribing it to him; I think the Boy might have some small reason for it, since the Dr. neither than did, nor now does deny the Truth of this Passage concerning Luther; so that his silence might be taken for a tacit and secondary Confirmation.  
He Damned his fellow-Apprentices about Whitsuntide last (as the Dr. told A. P. in the Savoy,) which was long before A. P. began to Catechise: so that he Learned not of him that Damning Principle, of which A. P. will speak in its proper place. Here again the Dr. uses Artifice to create an Odium in his Reader against A. P. that what A. P. shall say, however just and reasonable, may be received with Passion and Rancour against him. But Truth will take place, maugre all disingenuous Artifices.  
Now had the Dr. been so successful, as to have reduced his esteemed seduced Sheep; O than he had been (as truly I believe he is) a very Candid, Ingenuous, Laborious, Tractable Youth: But this is a common shift with the Party, to decry, vilify and defame all that leave their Communion, though convinced in Conscience and Reason, that they ought so to do; and extol all that join themselves to it, though known to be Sacrilegious, and little better than Atheists in their Lives.  
The Dr. speaks of great Boasting on the Catholics 
Conf. p. 3.  side; as though the Dr. durst not meet A. P. of which A. P. never heard but from him; nor can the Dr. ever bring any Witness, who will be able to make out, that A. P. gave the Challenge. So much he might have said to the Youth; that, if his Master were offended at his Change, he would endeavour, if his Master so desired, to give him satisfaction. But he never named any Dr. or Minister in the Kingdom, much less assigned Place and Hour; as the Dr. has been pleased to give out. And for A. P's Party, he knows none he had, except the Youth, who to his knowledge had nothing to do in the whole Affair. What juggling Mr. V or his Wife, or both, may have used to make the Parties meet, A. P. knows not; and as on the one side he will never decline any fair Conference, (though he has been twice disappointed, waiting in vain, a Minister of the Church of England:) So on the other, he will not easily appoint any, unless the Conditions, hereafter set down, be punctually observed.  
'Twas agreed, (says the Dr.) on all sides, that 
Ibid.  there should be little Company, and no noise. First, There was no agreement made in order to any Particulars, before the Parties met; if made then, why was it not kept? Shall I tell you? because the Dr. saw his own Party to be at least six to one, and therefore Mr. V would not hearken to A. P. desiring the Chamber might be cleared; so that the whole matter of Fact, contained in this Paragraph, is very notoriously misrepresented; by which the Dr. would cunningly insinuate, that the Catholics are forward in carrying on this Cause, and willing to be bickering with the Church of England.  
The Dr. affirms, That A. P. came in with Nine 
Confer. p. 4.  or Ten after him. Now a Gentleman, zealous for the Truth, will allow a Guiney an Head, for every one, that shall be proved to have been of A. P's Company, Invitation, or Appointment, more than Mr. M. In order to which, the Reader is desired to consider the Testimonies alleged at the end of these Remarks. If a third Gentleman unknown to A. P. or some others (of which A. P. knows nothing) should casually come in, he has nothing to answer for that; and Mr. V may thank himself, who had buzzed the Conference abroad, whilst A. P. knew not so much, as at which end of Long-Acre Mr. V's House was.  
The Dr. adds, that presently, after he came in, 
〈◊〉.  He espied in the Room, a Priest in a yellow Peruke; one from my Lady St. John 's of Long-Acre, whom he supposes to be a Priest, and one in a plain Band, who (as was said) came with him. Were not this from a Grave Dr. I should not spare a severe Reflection upon it, since every part of the Assertion is false. And there are two Gaineys deposited in A. P's Hands, for him, who shall find out this yellow Peruke; (which was there presently after A. P's coming in) this supposed Priest of my Lady St. John's, or the Gentleman in the plain Band, and prove them to be Jesuits or Priests, or in the least to have meddled with the dispute. There was indeed one in a yellow Peruke, but he came not till the Evening, stayed not above half an hour, and spoke not one Syllable to the Dr. or relating to the Conference. Now the Reason, why the Dr. has so misrepresented this meeting, is because he was ashamed, that, all the Kingdom being filled with the noise of Eight, Ten, and Fifteen Jesuits, silenced by him; and that his Friend Mr. V and his Wife being known to be the prime Authors and spreaders of these stories, the shame should in the end be discovered: And therefore, he would give some colour and ground for these false reports, by setting forth Jesuits under distinctive signs, viz. yellow Perukes, plain Bands, etc. with these Salvoes, It is said, it is supposed; whilst the Dr. is conscious, he had to deal but with one Jesuit, and another he esteems as good as one. Where mark, that even the Dr. himself, never makes the yellow Peruke, or plain-Band-Gentleman, speak one word through his whole Narrative; though trimmed up with all the advantageous (though little sincere) flourishes imaginable.  
But let us grant these (supposed so) to have been truly Jesuits, how will the Dr. make out the second part of the story, viz. of so many being silenced by him? Now A. P. being versed in the Doctrine of Equivocation, (as the Dr. is pleased 
Confer. p. 4.  to hint) has an Evasion for him: Eight Jesuits were silenced, that is, some not known of in the crowd, besides a yellow Peruke and plain Band, etc. stood silent before the Dr. Nor do I see how it can any other way be made out.  
For what relates to Scholars pressing at the 
p. 4.  door, A. P. assures the World, he never spoke a tittle of this Affair to any Scholar, as you shall see attested anon; and that one having (A. P. knows not by what means) heard thereof, and ask leave to go, he absolutely refused it: And that meeting two in Long-Acre, he was offended at them, and sent them presently home: Nor was there any one, who came near the Chamber, only six or eight at most (all living there abouts) who flocked to the Street▪ door, where a numerous Crowd was assembled.  
As for what he says in his 5th. Page, I refer the Reader to what Mr. M. intends to publish in his own behalf.  
The Dr. in Page 6th. Gins his Artifice of inverting 
Confer. p. 6.  and confounding the whole Order of the Conference, leaving out the Discourse concerning Luther's Contradictions, which was a Preamble, and not the main Subject, as he would make the World believe, so to cast a mist before their Eyes, that they may not consider the stress of the prime Question in debate.  
To A. P's urging, What assurance the Church of 
Ibid.  England could give, that she had the true Word of God, He answers, that these Discourses tend to Atheism, to which A. P. gives his assent; and grants the whole, to wit, that those who will not believe Transubstantiation, can never be obliged by the Dr's Rule of Faith, to believe the Trinity, neither word being there: The Texts of Scripture, relating to either, being equally liable to Cavilling: And the one being as repugnant to the apparent Principles of Discourse, as the other to the Arguments of Sense.  
Now woe be to them, who have opened this door to Atheism, by teaching the People, they ought to believe no farther than they see; whence they bid adien to all the hidden and secret Mysteries of Faith, which are essentially obscure in their Object, though clear in their Motive.  
He brings next, that which was truly premised, 
Confer. p. 7.  willing to delude his Reader with an Opinion, that this was the Point in debate: And has therefore gathered together several Passages, brought in casually on different occasions.  
He says Paschasius Radbertus allowed of Three 
Ibid.  Sacraments, but the Dr. should have added, he allowed of no more than Three, which he will never make out. He adds that he was the inventor of Transubstantiation. A. P. answered, That is no more true, than the first Nicene Council was the Author of Consubstantiality. Where note, that on emergent occasions, the Church, to condemn new Errors and Heresies, has been often obliged to Coin new words (as in the abovementioned Council of Nice) thereby to take away all Collusion in terms, the ordinary shift of Heretics.  
He says also, That Luther, (some grains of 
Ibid.  allowance being given to him as we ought to every Man) was an excellent Instrument of Gods, A. P. therefore, to comply with the Dr. will allow him some grains of Allowance, and then leave it to the Judgement of every Pious Christian, whether Luther Was an excellent Instrument of GOD'S, or no; and how Christianlike a Reformation that must needs prove, which must (whatever its greatest Abettors say to the contrary) date its Birth and Origin from him, and own him for its prime Patriarch.  
This digression into Luther's Praises, A. P. Judges the more warrantable, for that the Dr. is frequently pleased to insinuate, that the prime Question ought to have been concerning him.  
First, As to his Religion, taking it in general, 'twas any thing that had but an Opposition to Popery. He makes the Divinity itself , as there are Three Persons; whence Zuinglius (a competent 
Zuing. to. 2. fol. 474.  Interpreter of Luther's meaning) infers, that he makes Three Gods.  
My Soul, says Luther, hates Homoousion, and the Arians did very well in expelling it, lest so profane 
Lut. lib. con. Latom. tom. 2. Witt. Imp. an 1551.  and new a Word should be used in the Articles of Faith. Who sees not that the same Spirit, which set him a quarrelling with the Nicene Council on account of the word Homoousion, guides our modern Sectaries to except against those of Lateran, Florence and Trent, on account of the word Transubstantiation.  
How can CHRIST (says Zuinglius to Luther) 
Par. 2. fol. 402.  be said to be made of a Woman, if, as thou sayest, he was from all Eternity according to his Humane Nature? 
Vide Zuing. to. 2. fol 458. & Luth. lib. de Council Par. 2.  No less impious is that which follows, If the Divinity did not suffer in CHRIST, he was not my CHRIST.  
Such being Luther's Piety towards the Deity (to omit many other execrable Blasphemies of his touching CHRIST's suffering on the Cross, the horror of a troubled Conscience, and pains in Hell after death;) it cannot be expected, he should be much more respectful to the Sacred Writers of GOD's Word.  
He says, Ecclesiastes has never a perfect Sentence, 
Conviv. Serm. Tit. de lib. v●t. & No. Test.  and that the Author thereof had neither Boots nor Spurs, but ridon a long Stick, or in Begging Shoes, as he did when he was a Friar. 'Tis a false Opinion, 
Lib. de scrip. & Eccles. Auth. cap. 3.  and to be abolished, that there are Four Gospels; for the Gospel of St. John is the only fair, true, and principal Gospel. Is not the Church of England's Canon notably supported by this Testimony?  
But of his Services done to God, there's none more Excellent, none more conducing to his Honour, none more beseeming the Godly and Religious Morals of this Instrument of God, and Church-Reformer, than his abolishing the Decalogue. The Ten Commandments (says he) belong not to Us; 
Serm. de Mose.  for God did not lead Us, but the Jews out of Egypt. The Inference also is as admirable, as the Position Godly and Religious, Hence (says he) the chief 
To. 5. fol. 272.  Art and Wisdom of Christians, is not to know the Law, etc.  
From this Principle, so instrumental to Piety and true Religion, he drew these admirable Documents. Polygamy, says he, is no more abrogated, than the 
Propos. de Bigam. Epist. An. 1528. Propos. 62, 65, 66. Tom. 7. Witt. fol. 505.  rest of Moses 's Law. Again, He, that resolves to be without a Woman, let him lay aside the Name of a Man, making himself a plain Angel. And again, he Counsels the Husband, in case his Wife refuse his Bed, to say to her, If thou wilt not, another will; if the Mistress will not, let the Maid come. A 
To. 5. fol. 123.  wholesome Advice certainly (by which, he persuaded himself, he should not fail to get Proselytes enough,) and an admirable practice for one who was to be the Father of the Reformation, and the best means he could invent, others proving ineffectual, to propagate it, and multiply the godly Party. For, as he taught, so he lived.  
As it is not, says he, in my Power, that I should 
To. 5. fol▪ 119.  be no Man, so it is not in my Power, that I should be without a Woman. Whereas he owns, that, whilst a Roman Catholic, and a Religious Man, which was above fifteen years, He kept Chastity, punished his poor Body with Fasting, Watching, Praying, and other Exercises, a little too harsh for his new fangled Reformation; and therefore he prudently left them out of it.  
Of his sincerity in expounding Holy Scripture (in which, if in any thing, he ought to be esteemed an Instrument of God) I shall speak in its proper place.  
His Charity to his Fellow-Gospellers, and niceness of Conscience, appears by this, I knew, says 
Parva Confess. & Tom 3. Germ. fol. 55. & Coll. men's. Germ. fol. 210.  he, the Elevation of the Sacrament to be Idolatrous; yet I retained it in the Church at Wittenberg, to the end I might despite the Devil Carolostadius. Now let any one accuse the Papists of Idolatry in Worshipping of Images, when this Excellent Instrument of GOD sticks not, at what he esteems the grossest Idolatry, to spite one of his Brethren. The Tigurines confess, That Luther was so Charitable, as to send 
Confess Orthod. 122, 123.  all to the Devil, that would not subscribe to his Opinion.  
The Devil, as he was seldom out of his Mouth and Writings, so was he an inseparable Companion to this Excellent Instrument of GOD. The Devil, 
Coll. men's. Germ. fol. 281.  says he, does more frequently sleep with me, and more near me, than my Catharine. He confesses also, That he often walked with the Devil in his Bedchamber; That he eat more than two Bushels of Salt with him. How then can any one imagine this Familiarity of his with the Devil to have passed in a Dream, improved after the Popish manner, (says the Dr.) into a Vision, 
Confer. p. 7.  without owning the same of his Sacrilegious Familiarty with his Kate.  
His modest and civil Language is such, as, being unfit for Christian Ears, I willingly omit, giving you only this Remark of the Tigurines upon it. It 
Tigur. Theol. Ort. Conf. fol. 10. Tigur. Tract. 3 cont. supra. Luth. Conf. pag. 61.  is most clear, and cannot be denied, but that never any man writ more uncivilly, more filthily, more lewdly, etc. than Luther. And again, Did ever man hear such Speeches pass from a furious Devil himself?  
No less Excellent an Instrument was he in order to Civil Authority and Government. Among Christians, 
Tom. 6. Germ. de Saec. Pot. & alibi.  says he, no man can, or aught to be Magistrate, but each one is to other equally subject. Hence, no wonder he treats Crowned Heads with that unparallelled Indignity and Impudence: He calls Henry the VIII. More Furious than Madness itself, 
Tom. 2. fol. 333, 334, 335, 338, 340.  more Foolish than Folly itself; endued with an Impudent and Whorish Face, without any one vein of Princely Blood in his Body; a lying Sophist, a damnable rotten Worm, a Basilisk, and Progeny of an Adder, etc. Most wicked and impudent Harry. And again, Thou liest in thy Throat, foolish and Sacrilegious King.  
Thus giving Luther some few grains of Allowance, that is, allowing him to be one, who questioned, if not denied, the Unity of God; held Christ to have been Man from all Eternity; the Divinity to have suffered; several unquestioned Books of Scripture, to be mere sigments, and idle stories, the three first Gospels not to be true, the ten Commandments not to be made for Us, Polygamy and Fornication not to be unlawful; Continency to be as impossible, as not to be a Man; one generally confessed a manifest and public corrupter of Scripture, most filthy in his Language and Writings, most dis-respectful and insolent towards Princes; one Infamous for his intimate Familiarity with the Devil; and in short, one, whose Principles and Practice are absolutely destructive of all Piety, Religion, Civil Government and Morality; and then Dr. Martin Luther will prove most undoubtedly an excellent Instrument of GOD's. What impartial man can doubt, but these Grains of Allowance are weighty enough to counterpoise the Dr's bare assertion of it?  
Having (in compliance to the Dr's Request) given these Grains of Allowance to Luther, whom he has been pleased to assign for an excellent Instrument of GOD's, and a Pillar of the pretended Reformation. A. P. craves the Favour of his kind Reader, that he may be permitted to draw also a short Scheme of one, whom he verily believes to have been a very great Instrument of GOD, and who was Contemporary to Martin Luther. 'Tis of the great Xaverius, who (when some parts of Europe, instigated by this Trumpet of Sedition, revolted from their Obedience to the Pope) leaving those great Pretensions in the World, to which his extraordinary Parts might have made him justly aspire, and binding himself to GOD by a triple Vow of following the Evangelical Counsels (as Luther had formerly done, though now broken it) went in extreme Poverty to the farthest parts of the East, where having Preached the Faith to near thirty Kingdoms, in twelve of which he left it planted, having demolished many thousands of Idolatrous Temples, and Baptised with his own hands twelve hundred thousand Souls; Almighty GOD accompanying his Preaching by such Signs, as he is usually pleased to confer on Apostles of the Gentiles, as a wonderful Power over Devils, the Gift of Tongues, the Spirit of Prophecy, the Curing all Diseases, and raising five and twenty persons from Death to Life, all which, attested by many Eye-witnesses, were, after a very rigorous examen found indisputably true, he died with an Opinion of admirable Sanctity, which is yet farther confirmed by his Body remaining till this day uncorrupt at Goa.  
The Pious and Christian Reader is now desired to reflect a little on these two Instruments, and having seriously compared their Lives and Doctrines, in both of which they were Diametrically opposite to each other, freely and indifferently to determine, which of them seems to have been sent by Almighty GOD.  
To return now to our Dr. we find him relating 
Confer. p. 8.  a story, that this great Instrument of GOD Martin Luther, being at Rome, heard the very Courtesans jeering by say, that some, who Consecrated, had used these Words: Bread thou art, Bread thou shalt be; Wine thou art, Wine thou shalt be.  
Now had Luther heard this from the College of Cardinals, Bishops, and Prelates, and had they allowed of it, he might have had some Motive to distrust the sincerity of the Roman Catholic Tenet. But he heard it from the very Courtesans. This indeed is an irrefragable Proof of Luther's Pious Conversation. And here the Dr. has unawares pointed us out the true Motive of Luther's Change of Life and Doctrine, viz. The Conversation of Courtesans; which, he knew, being a Friar, he could not so easily enjoy.  
The Dr. now got into a pleasant Humour, tells us another impertinent story of an old Man, who Swore to the Devil, Adored an Image of the Blessed Virgin, and kept his Courtesan: Giving an hint, as though the second Council of Nice approved all this: Which are three notorious Calumnies. The Fathers, there assembled, said, as they ought, that an Oath, made to the Devil, could not oblige; and that it would be less Sin to be naught with a Woman (it being a personal and private Trespass) than by denying the Respect due to Holy Images, at that time wickedly oppugned by the most Impious jeonoclasts, to give occasion of public Scandal and Heresy.  
I must upon this occasion, mind the Reader of a very disingenuous Proceeding, frequently used by most Protestants, viz. That, if they find in History, of whatever Time or Author, any Passage, seeming to make the least against the Roman Catholics, they presently receive it with all the Credit, due to the most assured Verity: Whereas, though five hundred Authors of undoubted Sincerity, Virtue, and Learning, attest from their own knowledge and experience, Passages, Miracles, etc. evincing our Catholic Tenets, they value them no more than a Tale of Tom Thumb, or Valentine and Orson.  

The Dr 's Rule of Faith proved Insufficient.  
THis story, which, as appears by his own account, rendered the Dr. very uneasy, till he was delivered of it, being over, he now assigns for the Rule of Faith the Holy Bible, the sum of it in necessary Doctrines being the Apostolical Creed. 
Confer. p. 9  Now A. P. (when requisite,) will assign many necessary Points, which, as they are unmentioned in the Apostles Creed, so are they either not at all, or much less clearly proved from Holy Scripture, than the Doctrine of the Real Presence, Auricular Confession, Purgatory, etc. But at present, what follows, shall suffice. 'Tis necessary for Christians to keep Holy the first day of the Week. Now where does the Bible teach the Sabbath, or seventh day, which was commanded to be kept in the Decalogue, to have been abolished by CHRIST, and the Sunday, being the first, substituted in its place? The same might be instanced in the Feast of Easter, no where commanded in Scripture, either as to the Obligation, or Time of its Celebration, as now practised by the Church. Baptism is necessary to Children for Salvation. We are bound to believe, that the Son is Consubstantial to the Father; that the second Person was Really, Physically, and Substantially united to our Humane Nature, and not Morally only; that the Holy Ghost proceeds from the Father and the Son. What plain Texts of Scripture prove these Tenets so, as the Arian, Eutychian, Anabaptist, etc. shall be obliged to submit, being convinced by the Evidence thereof? A. P. therefore asserts, that an Infallible Church is requisite to expound Holy Writ to us, and by her Traditions (which are the living Word of GOD) instruct us in necessary Doctrines. That, which the Dr. appeals to for Judge, to wit, The written Word of GOD, is no other, than what has been the Appeal of all Heretics from CHRIST's time: Which consequently cannot be the Rule of one True Church, that is Essentially different from an Heretical one. And certainly no man of Sense and Judgement can say, that a guilty Person will ever appeal to that Judge, by whom he is evidently and sufficiently condemned; but all Heretics are guilty Persons, and yet boldly appeal to Holy Scripture; Therefore Holy Scripture is not the Judge, by whom Heretics are evidently and sufficiently condemned. Whence is clearly made out, that there must be some other (living) Judge, by whose Authority Heretics may be clearly convinced, and all necessary Points of Doctrine taught and delivered to us.  
Would not that be the worst constituted Government in the World, in which there should be no living Judge or Explicator of the Law, but every one should be permitted to Expound it so, as his own Capricio or private Judgement suggests, or as it may most make for his own Interest? What Malefactor at this rate would not find a Plea for his own Defence, and a Salvo for the most Enormous Crimes? Now if this in Humane Laws would be esteemed highly derogotary to the Prudence of the Lawgiver, shall those be deemed to have the Spirit of GOD, who presume to affirm the same of his Divine Majesty, and so far to call in question his Infinite Wisdom and Goodness, as to think, that in the establishment of his Church he would omit That, without which no State or Government could long subsist?  
But here the Dr. may reply, what he afterwards says, that every one is not left to Expound this Rule at Discretion, but must Use the help of all Ministerial Guides possible; that is, he must Consult his 
Confer. p. 18.  Minister, and if one satisfy him not, advise with another, and so to the end of the Chapter. Now what shall we say, if this Man prudently distrusts the Mission of his pretended Ministers, as every one may that of the Church of England, being grounded on mere Humane Authority. What if he distrust his Minister's Sincerity, Learning, Virtue? What if he question his having used Pious Means in humility of Soul? Of which no Body can be assured? What if Consulting many, one tells him one thing, another (as it usually happens) quite contrary? What Means are there left to quiet this dubious mind? You will say, He is then left to his own Conscience. Now being so left, A. P. desires to know, whether this Man's Conscience may be Erronous, and actually err in things necessary to Salvation. If so, than his Religion may prove a mere Fancy, if more, an Opinion, but at most a private Judgement, and wholly void of Divine Faith. If he cannot err, than each one must be allowed to be Infallible in his own Persuasion, and so the Dr. must grant that to each particular Member, which he denies to the whole. But that each one may err after all his Endeavours (if we allow no living Judge, to whom we are bound to submit,) is manifest from daily Experience; by which we see, that thousands having made use of all Ministerial Guides possible, cease not to descent amongst themselves, and disagree even to Contradiction in things of the greatest moment.  
And against the Dr. ad hominem: Roman Catholics use all the means Protestants can prescribe, and many more, in humility of Soul, and have an undoubted assurance of being in the true way: Which being so, A. P. would be satisfied, with what Conscience the Church of England can Prosecute men by Sanguinary Laws, who follow her own Rule with the greatest Perfection.  
One word to the Dr. and A. P. will go on to the other Parts of the Dr's Rule. That can't be the only true Rule of Faith, without which a true Church did subsist: But without a compiled Canon of Scripture, assigned by the Church of England, as the only true Rule of Faith, a true Church did subsist: Therefore a compiled Canon of Scripture can't be the only true Rule of Faith. The first Proposition is evident; for a Church can▪ t subsist without its Essentials, one whereof questionless is a Rule of Faith. The second is proved thus, The Primitive Christians made a true Church: But this Church subsisted many years without a compiled Canon of Scripture, as is evident: For several years after CARIST's Death passed without any written Gospels or Epistles; more, before they were divulged; and some Ages, before they were compiled into a Canon. Therefore a true Church subsisted without a compiled Canon of Scripture. Therefore that can't be the only true Rule of Faith.  
The Dr. goes on, and asserts, that they had the same Proofs for their Bible with the Roman Catholics, viz. The Testimony of the Universal Church 
Conf●r. p. 9  of all Ages. Which is manifestly false: For neither the Universal Church, nor any part of it, delivered them the Bible, as the Protestants have it: Whether you consider the Number of Books, Conformity of Texts, or (what is most Material) the Sense and Meaning thereof: For, although the 
* Note, This was only a National Council, and of no General Obligation.  Council of Laodicea approved of no more Books than those, which the Church of England now allows to be Canonical, nor indeed of all those, the Apocalypse not being then received; yet that Council rejected not the other Books as Apocryphal. But the Church, then beginning to examine Holy Scripture, approved for the present only the abovementioned Canon, neither rejecting, nor admitting the other pieces. Now in the Council of Carthage, held in the year 397. the other parts of Holy Writ, being brought under Examination, were found to be of equal Authority, and consequently received into the Canon, St. Augustin subscribing thereto: And this was confirmed by Pope Innocent the first in the year 402. who, giving an Account, what Books, were received, and directing himself by the Rule of Tradition, (viz. Quid custodita Series temporum demonstraret) sets down these very Books, the 
Epist 3 cap. 7.  Roman Catholics now still allow of. And St. Augustine was of the same Judgement, as also Pope Gelasius 
August. de Doctr. Christ. cap. 8.  in the year 492. All which was confirmed by the sixth General Council in the year 680.  
And in the Council of Florence, held in the year 1438. the same Canon was again confirmed, the Greeks, Armenians and Jacobites, subscribing thereto. So that, when Protestancy began, there were no Christians in the World, who believed those Books precisely to be Holy Scripture, which the Church of England allows of; and consequently they have the Testimony of the Universal Church and every Member thereof against them, wanting ten parts of that Rule, which they believe the only essential one to Salvation. Now as for the Text, their own private Spirit is the sole Oracle it dropped from. As for what relates to the Sense and Meaning of Holy Scripture, the Dr. with all the Eyes of the quicksighted Ministry shall never discover that Body of Christians, who ever professed those Articles of Faith, both Positive and Negative, the present Church of England proposes for her Credenda. Hence it is evident, they have been their own Choosers of Books, Texts, and Sense, and from first to last have no Authority either for one or other. Mark here, how the Dr. calls the Canon, subscribed by St. Augustine, and constantly allowed by all the Universal Church for eleven hundred years Apocryphal Books of the later Time: As also, that his saying, He is as sure of this Books being the Bible, as of Cicero 's Offices being his Book; is, with submission to his Doctorship, a mistake. Nor can he be said to believe a thing on another's word, who neither believes him in his whole story, nor in his manner of relating it, nor in the meaning of the Words, he uses to explicate himself; but such an one must be said to believe, what himself pleases, and not what the other relates: Which is the proper Notion of an Heretic, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to choose.  
He proceeds to illustrate, what he slightly touched 
Confer. p. 10.  in the Conference, proving the Bible from men's considering the Prophecies, and their Events, the Characters of CHRIST, the History of CHRIST, etc. Now this proves nothing, there being no other Testimony either for the Prophecies, or Events, than the Church of England's private Judgement, she not having taken them on the Testimony of any Christians in the World. But granting the Historical Part of Holy Writ to be cleared by these Comparisons; yet the Doctrinal part, on which the main hinge of Controversy turns, can never be that way made out: Which being soreseen by the Dr. he adds moreover, that Men must use Pious Means in Humility of Soul, and so they shall have Further Assurance begotten in them.  
Here the Dr. has found a Salvo for all the Errors, that ever have been, or shall be committed in Points of Faith: For he, that shall say, he has used Pious Means in Humility of Soul, and that he has an Interior Assurance of the Truth (as all Heretics in the World have ever pretended) ought never to be proceeded against: And by the same Rule, all Penal Laws, Persecuting Christians for Conscience, are evidently unjust: Which notwithstanding have ever been the only Bulwark of the Church of England.  
Now A. P. will demonstrate the abovementioned Assertion of the Dr's to be Weak, Erroneous and False: Which he thus proves. The Water is clearest at the Fountainhead: Hence, if ever any used those Pious Means, and had thereby Assurance begotten in them, We must allow it to Luther, Carolostadius, Zuinglius, Beza, Castalio, etc. Who were the Principal Heads of the Reformed Churches, and consequently received more of the Divine Influence, used more Industry in acquiring Authentic Copies, comparing Texts, imploring the Divine Assistance, than any of their Followers.  
To begin therefore with Luther, Zuinglius says of him, That He was a foul Corrupter, and horrible Falsifier of GOD'S Word: One, who followed 
Lib. de Sacramentia, fol. 472  the Marcionists and Arians, that razed out such Places of Holy Writ, as were against him. Thou dost, says he to Luther, Corrupt the Word of God, thou art seen to be a manifest and common Corrupter and Perverter of the Holy Scriptures. How much are we ashamed of thee, who have hitherto esteemed thee? With how great reason Zuinglius objected this to him, those are Judges, who have noted 
Vide Bell. Ser. de Pentec.  above a thousand places, changed by him in the New Testament alone; and that he set forth the Gospel's seven times, every Edition very much differing from the precedent. Now A. P. desires to know, whether, and when Martin Luther had the Assurance, he requires.  
Luther on the other side affirms of the Zuinglian 
Vid. Pro. Ap. tract. 10. S. 10. Subd. 4.  Translators, that They were Fools, Asses, Antichrists, Deceivers, and of an Ass-like Understanding. Beza says of the Basilian Translation, That It is in many places wicked, and altogether differing from the Mind of the Holy Ghost. Of Beza's Translation Castalio observes, That to note all his Errors, would require a great Volume. Beza again pronounces of Castalio's Edition, That, It is False, Foolish, Unskilful, Bold, Blasphemous, Vicious, Ridiculous, Cursed, Erroneous, Wicked, Perverse. In the first English Bible, set forth in the Reign of Henry the VIII. by Tindal the chief Apostle of the pretended Reformation, Bishop Tunstal has noted no less than two thousand Corruptions in the Translation of the New Testament alone.  
A. P. therefore desires the Dr. to give a Rule to seekers of the Truth, by which they may discover the True and Uncorrupted Word of GOD. Amidst so much Dis-union, Clashing, and manifest Contradictions; all which naturally flow from that irregular Liberty of Expounding Scripture, given to all men by the Reformers.  
From what has been hitherto said, A. P. draws this Argument. That which leads to manifest Discord of Opinion, cannot be the Rule of One Holy Catholic Church. But the Rule, assigned by the Dr. as now proved, has opened the Door to manifest Discord in Opinion. Therefore, it is not the Rule of One True Catholic Church.  
A. P. Humbly entreats the indifferent Reader to ponder this whole Discourse with that Attention and Judgement, it deserves: For if A. P. proves this point against the Dr. he is sure, That the whole Basis of the Reformation will totter, and that the Church of England has no more to say in her Defence, than the most Erroneous Body of Christians, which has ever been since CHRIST's Time.   

A Prosecution of the REMARKS.  
WEre the Quaery concerning the Ordination of 
Confer. p. 10.  Linus any way material to A. P's Faith, he would Answer it. And what Copy St. Peter had of the Old Testament, makes nothing to the proof of A. P's Canon, for which he has the Testimony of an Infallible Church; whereas the Church of England has none at all for hers.  
The Dr. in the same Page says, The Word Rock 
Note, That Cephas (the word our Saviour used) is a Syriach word, and signifies the same in either Gender, As, you are a Rock, and upon this Rock.  being in the Greek of the Feminine Gender, cannot be applied to Peter, who is of the Masculine. Had St. Paul been endowed with the Dr's Learning, he would certainly never have said, Petra autem erat CHRISTUS, CHRIST was the Rock, He being no more of the Feminine Gender than St. Peter.  
The Dr. having Read of twelve Foundations, 
Page 11.  denies Peter to have had any Prerogative above the rest of the Apostles, He should have set down A. P's Answer, who by way of Retortion, asked the Dr. why he was by the Evangelists always named in the first place, the Order of the others being always inverted, since he was neither called First to the Apostolat, nor Best Beloved of Christ; why he is Read to have presided in the Council of the Apostles; and why all Controversies of Faith in all past Ages: were ever referred to St. Peter's Successors to be decided.  
As for Mrs. Rs. saying softly, 'twas St. Peter 's Confession, 
Conf. p. 11.  on which Christ built his Church, A. P. knows nothing on't.  
A little after the Dr. says, A. P. taxed the Greeks with being Liars, etc. A. P. spoke this in the Dr's. Opinion: Since the Greeks (to say nothing of the other Councils) having in the Council of Florence, as also in two other Councils, Assembled in the East since the Reformation, Disapproved, Condemned, and Anathematised all the Protestants Negative Articles, the Dr. could not but hold them for Liars; and the Roman Church, with all others then in the World, being of the same Persuasion; the Dr. must allow all those to be Liars, from whom he has received his Scripture. Now whether the Greeks are Heretics in their Doctrine about the Holy Ghost, it appertaining nothing to the present Controversy, A. P. values not.  
The Dr. now proves his Bible from a Principle, of which he said not a word in the Conference, viz. that all Christians cannot be in a Confederacy to vend a Lye. Here A. P. has gained his Point, since all Christians were in a Confederacy in receiving the Canon of the Roman Church, the Vulgata, and Belief of the now Controverted Articles; no one Parcel of them delivering the Protestants Canon, Text, or Exposition.  
The Dr. mistakes, when he asserts, that the 
Ibid.  Roman Church proves her Being and Authority out of the Scriptures. Which is false: For she proves herself, and her Infallible Authority by all those Arguments, by which the Dr. would prove the Christian Religion against Jews or Gentiles, and then confirms it only by Scripture.  
The Dr. in his thirteenth Page, as in several other places, complains, That A. P. would fix to nothing: That is, A. P. in two hours and an half would not allow the Dr. to pass from the Question in Debate, though he made several Offers at it.  
Next, you have an account of A. P's saying in a little heat, He would be hanged, knocking the Table 
Confer. p. 13.  thereupon. A. P. grants both the Words and Actions to be true; and though he seemed then justly to be provoked: Yet he confesses it to have been a Fault, and desires, none may take occasion of Scandal from it; but rather learn, how in the greatest Provocations, Men ought to moderate their Passions.  
A little after, you are told, That the Greeks have 
Pag. 14.  always had Churches, which none deny; that Among the Latins, they have Catalogues of Witnesses against the Romish Errors; and that a true Church (though not as such,) may have many Corruptions. When the Dr. shall produce his Catalogue; 'twill be then time to examine the Credit of his Witnesses, and the Validity of their Evidence: In the mean time A. P. allows, That there may in the True Church be Corruptions in Manners, though not in Faith. The Dr. goes on, saying, That the present Corruptions in the Roman Church were not formerly made Articles of Faith. A. P. absolutely denies these supposed Corruptions of the Dr's, and avers, That the Dr. will never be able to show, That St. Gregory's Faith was not that, which Rome now Teaches. But that some, who call themselves Catholics, should oppugn the Synods of the second of Nice and Trent, is no great wonder; since all Heretics are desirous to retain that Name, and fail not to oppugn the Councils, by which they are condemned. As to what he says concerning A Doctrine contrary to Transubstantiation, Taught in the Saxon Church, and such other things, which (he pretends) He will prove out of Beda, Hoveden, etc. When his Proofs are produced, A. P. will return him a fair and candid Answer.  
The Dr. next says, there were Christians in Bohemia, 
Ibid.  making the Bible their Rule of Faith. A. P. grants, that all Heretics have ever done the like, and always taken for their Theme the pretended Errors of the Church of Rome; and that, because they knew, in that Church (as in the Head and Mother of all others) resided a Power of Condemning them.  
The Dr. asserting of Transubstantiation, That 
Confer. p. 15.  that manner of the Breads becoming CHRIST's Body was invented by Paschasius Radbertus. A. P. Answered, That he had nothing to do with Paschasius Radbertus; but that it was Decreed in the great Council of Lateran: Whence the Dr. infers, That he erred in Time near four hundred years. The Dr. by making this Inference, seems to have forgotten the very Rudiments of Logic. A. P. says, That he appealed to a General Council, and troubles not himself with a private Man: Therefore (says the Dr.) he errs nigh four hundred years in Time. This is just, as if, the Dr. being charged with following Luther's Tenets; and replying, That he had nothing to do with Luther, but that his Religion was established by an English Parliament, held in the year 1662. It should thence be concluded, that he erred in Time: Than which nothing could appear more ridiculous.  
To contradict, what A. P. had affirmed about 
Conf. p. 15, 16.  the four Patriarches being at the Council of Lateran either in Person, or by their Legates, the Dr. alleges Father Walsh's Letter to the B. of L. Now, when F. Walsh's Authority and Name in History shall be equal to that of Binnius, Labbè, Carranza, etc. then A. P. will think it worth his Labour to answer this Objection: But in the mean time he cannot forbear to mind the Dr. once again of his usual Dis-ingenuity in appealing to any Paper or Person, of how little Credit soever, when it makes for his Advantage, and slighting the Authority of the most Learned and Understanding, when quoted against him. The account given by Binnius, concerning this Council, with whom the other two agree, is this, The fourth Council of Lateran consisted of four hundred Bishops, and eight hundred other Fathers, Abbots, Deans and Priors of Convents, there assisting at it the Patriarches of the East: those of Constantinople and Jerusalem in person; and those of Antioch and Alexandria by their Legates, there being present also the Ambassadors of the Greek and Roman Emperors; and of the Kings of Jerusalem, France, Spain, England, Arragon, Cyprus, and Hungary. 'Twas held in the year of our Lord 1215. by the Authority of Pope Innocent the III. in the time of the Emperor Frederick the II. For recovering the Holy-Land from the Turks, and against the Heresies of the Albigenses and Almaricus, and the Errors of Abbot Joachim.  
In the midst of this Discourse about the Lateran 
Conf. p. 15.  Council, the Dr. brings in the passage of the Impertinent Schoolmaster with his Picture, which ought to have been alleged six Pages before.  
From Father Walsh the Dr. passes to A. P's Breviary 
Conf. p. 16.  and Written Paper (though A. P. produced no such Paper,) and having showed in one Paragraph, how the question of Transubstantiation, etc. was now agreed on, and that he appealed to the Fathers (Though he would not take them for his Infallible Judge,) he presently taxes A. P. that he would 
p. 17.  fix to nothing, and soon after complains of Mr. M. (whom the Dr. himself to avoid the hearing A. P's Testimonies had provoked to it) That he was drawing 
p 18.  them away from their point. So that here's fixing, and no fixing almost in a Breath. But here Mr. M. intends to have a word with the Dr.  
The Dr. than says, That He desired A. P. to read 
p. 19  out of his printed Paper the place out of Justin Martyr. Which is a Misrepresentation: For A. P. having at least twenty times offered at it in vain, at last took occasion of the Dr's being out of Breath, to oblige him to hear it.  
After this, the Dr. having given in his Narrative a far different Account of his Sense of the Real Presence, from what he did in the Conference itself (as appears in A. P's Account, to which the Reader 
A. P 's Account of Conf. p. 12.  is referred) where he first granted it; and then said he would not speak to that Point, passes on to a Quaery put to A. P. by Mr. D. A. C. viz. What 
Dr. T 's Acc. of Conf. p. 20.  kind of Philosophy that was, which maintained, that Accidents subsisted without Substance; and tells you, that A. P. saying, 'Twas true Philosophy; D. T. himself asked, Whether it was true Philosophy to say, there was Whiteness without a white thing, etc. And that it was answered, GOD could do this. A. P. stands to his Answer, and desires to know of this Church-Divine, who measures his Faith by his Philosophy, By what principle of Philosophy he conceives GOD to have made all things of nothing; to have Physically united his Divine to our Humane Nature; to be Three and One in the same indivisible Substance: What Philosophy teaches the Resurrection of the Dead, and the washing our Soul by Baptism. Now A. P. has been instructed, first to see what Faith Teaches, and then to weigh it in the Balance of Philosophy; and if it surpass the reach of Natural Discourse, rather to renounce the Principles of Philosophy, than the Articles of his Faith. As for the Contradiction Mr. D. A. C. is said to have discovered in the Doctrine of Transubstantiation: A. P. asserts, that Mr. D. A. C. shall never with all his skill in Logic be able to make a Syllogism, that implies a Contradiction, in any of the Tenets of the Roman Catholic Church. It might be wished, that the conceited Wits of our Time had more Humility, and less Vanity: For thence would proceed more Inclination to Faith, and less to Atheism.  
Then the Dr. alleges the Testimony of Costerus, who grants, that, if CHRIST be not really present in the Eucharist, The Worshipping of it would be worse Idolatry than that of the Laplanders, who Worshipped a Red-cloath. And A. P. adds, that, if CHRIST be really there, (for the belief of which there is forty to one on A. P's side) the denying it Divine Worship, would prove the highest Impiety, besides the violating a Divine Precept of Eating his Sacred Body, incumbent on all, who are arrived at the years of Discretion. This puts me in mind of an Atheistical Expression, which fell from one of our Protestant Bigots, who seeing beyond-Sea a Person of great Quality and Riches leave all, to become a poor Capucin, said, How will this poor Gentleman be gulled, if after all, there be no GOD? To which Sacrilegious Impiety a slander by, replied, But how will you be gulled, Sir, if there prove to be a GOD? To apply this, How great will be the Confusion of Dr. T. at the day of Judgement, when he shall find the Catholic Tenet true; whereas if A. P. should (to suppose an Impossibility,) find it otherwise, he will not have the least Reason to appear confounded, since he had the same Ground to believe Transubstantiation, as the Blessed Trinity.  
Here the Dr. repeats, that A. P. was again 
Confer. p 21.  desired to stick to something; where A. P. in near an hour and a half could only edge in two Quotations, whilst the Dr. rambled through twenty impertinent Subjects, most of which he has misplaced; though here you find him by his own account, running on no occasion, to that of St. Matthew, Hear the 
Matt. c 18.  Church: Which every one sees, how it was to the Quotations, A. P. was always pressing him to 
A. P. Acc. of Conf. p. 13, 14.  hear: Concerning which, see A. P's. account.  
The Dr. adds, That it was resolved, that Dr. T. 
Dr. T's Acc. of Conf. p. 22.  should write of this matter, and of St. Ambrose, St. Cyril, and Justin Martyr to Mr. P. and receive his answer: In which there is as much Truth, as in the matter of Fact, he represented in his 4th. Page.  
The Dr. would willingly have, what he said 
Ibid. p. 23.  touhing Papists, being Breakers of their Words, to pass for a personal affront put upon A. P. But A. P. has given you a most sincere and modest Account of it, in his Relation of the Conference; and 
A P's Acc. of Conf. p. 14, 15.  Mr. M. being on this occasion most foully aspersed by the Dr. will add to it what is pertinent.  
The Dr. drawing to a conclusion of the Conference, says, That having charged A. P. with being of 
D. T's Acc. p. 24  an Order, who had brought in a Foreign Jurisdiction, 
Note, That A. P. only spoke of a Spiritual Jurisdiction.  A. P. asserted, That the Pope had had a Right of Jurisdiction here a Thousand Years, and that Dr. T. ought not therefore to call it Foreign; and that Dr. T. said these were dangerous words. A. P. in this matter refers himself to the Judgement of His most Sacred MAJESTY, who alone can be injured by that Assertion: As for what concerns the Bishops and Clergy of the Church of England, they must either derive their Orders and Spiritual Power from the See of Rome, or else they will never be able to make out, they have any at all.  
The Dr. here omits A. P's. smart (but just) return to his charging A. P's. Order with the Deposing Power, in which A. P. showed, that, whatever some private Men amongst the Catholics had Judged in the Theory, it was the Reformers who reduced 
A. P's Acc. 17, 18.  it to Practice. In reference to which, A. P. (besides what he has already alleged,) has many Remarks in store; which he will produce, if farther provoked. The Religion and Principles of the late Unfortunate D. of Monmouth are but too well known; nor are we ignorant, who it was, that assisted the Traitor Armstrong at his unhappy Exit, without obliging him to an humble Confession of his Crimes, and an acknowledgement of the Injury done to his King and Country.  
As for the Paper, left by Mr. M. the Reader is 
Dr. T's Acc. p. 24.  by A. P. referred to him, whom it more immediately concerns: And for the calling of the Constable by the Son of Mr. J. it was not altogether imprudently thought of, the Disorder being very great towards the end of the Conference; and the Dr's throwing out such malicious Propositions, as argued nothing but an imbittered Spirit against A. P. and his Religion, seconded by the rude Clamours of the Dr's Adherents, might give some suspicion of a beginning a Riot.  
The Dr. having now ended his Relation of the Conference, returns afresh to Reproach and Defamation (a vein of which, little becoming the Charity, he Hypocritically pretends to,) runs indeed through his whole Discourse; and repeats, that the Boy, Since he had been in this new way, had troubled the House, misspent his Time, and become 
Ibid. p. 25.  an intolerable Liar; and in general, That he was much worse in his Morals, since he had been tampered with. This is so vile a Calumny, that A. P. (though represented by the Dr. as a less calm man) has not Gall enough to return it upon his Doctorship, as he deserves. Did the Dr. know as much of Catholics Morals, as A. P. does, and had he seen (by living Abroad, as A. P. has done,) how much they surpass the Morality of the pretended Reformers, he would be ashamed of thus injuriously and shamelessly representing the Catholics, as Corrupters of Morals. A. P. therefore most sincerely affirms, that during the space of eighteen years he has been Abroad, he has seen more Examples of true Christian Piety, Fear of GOD, and Sense of another Life, in any one Month thereof amongst Catholics, even in the meanest Towns, than he has been able to observe by his Eyes, or learn by his Ears, in this pretended Reformed Church these five Months he has passed in England since his return. Nor yet is he so Partial to his own Church, as not to grant, that there are many ill Livers in it; but he has made this Remark, that in time of Persecution, such as these, who Scandalised their Brethren by their ill Deportment, became forsooth of the Reformed Church, and were esteemed by the Party a Credit to them, though well known to the World to be of most flagitious Lives and Conversation. But A. P. is unwilling to disoblige his Reader by such severe Reflections, as begin to flow but too kindly in this unkind subject, though he has a Reserve for the Dr. if ever he touch this string again.   

Singular Effects of Dr. T 's Conference.  
THe Dr. goes on, and tells you, that the Boy was gone before the Conference. If so, why did he meet? But this is a stroke of the Dr's Artifice to palliate his not bearing away the Prize: For the Boy was not reconcil▪ d till ten days after. Now besides the Boy, there are (for the Dr's Credit) at least two more a gaining to the Roman 
Note, That the Report of a Catholic Lady leaving the Roman Church, is false.  Catholic Religion, moved by the force of the Dr's victorious Arguments; and had A. P. had the liberty of a fair Conference, he questions not, but he should have been yet more Successful The Dr. indeed says well, that Mr. V and Mrs. V Were not Staggered, but Confirmed; doubtless in a true Religion: For they have both made a Trade of Defaming the Innocent, and Selling false Reports ever since, which A. P. will prove to their Faces, when they please; and exacts of them, that they send him the Names of his Fellow Jesuits and Priests, or at least how they knew them to be such, and who those Nine or Ten were, who (as they have told A. P's nearest Relations) came with him. Now A. P. to give them a civil Item, acquaints them, that some have Bought several things of them, on design to hear their Story: So that, if their Apprentice has learned to Lie, the World may be satisfied, who he has had for his Master and Mistress. A. P. once designed to oblige Mr. V and Mrs. V by a public Notary to deliver the matter of Fact; but on second Thoughts he resolved to let them take their swing, so to be better informed, of the Stories they have told. The Innocent Apprentice, having been Defamed by common Spreaders of false Reports, desires, the World will consider, how far their Testimony is to be Credited; and he Pities the Dr. for being so led by the Nose, as to believe on the Word of such Persons, That to be true, which he knew by his own certain knowledge to be otherwise.  
A P. farther informs the World, that he has lately reconciled two zealous Protestants; one of which had been with the Dr. and sincerely desired to be satisfied in the following Queries.  
First, How the Dr. could make appear, that the Protestant Religion descended by an uninterrupted Succession from the Apostles.  
The Dr. answered▪ He must have ten thousand Pounds worth of Books to show that: So that A. P. perceives this to be the Threadbare Answer to that trivial Question; or, if you please, the Fatal Edge, wherewith he cuts the Gordian knot, which no Reformed Dr. could ever yet untie. Now the Party thought, this Answer fell short of the Expectation, conceived of so renowned a Champion, and that he ought to have at least some confused knowledge of so material a Succession. A. P. will at a quarter of an Hours warning prove at a far easier rate the Succession of his Church, whenever the Dr. pleases.  
The second Quaery was, How the Church of England, granting herself to be Fallible (and, for aught she knows, in actual Error) could be the Church, built upon a Rock, against which Hell should never prevail.  
Here the Dr. grew a little warm, and called the Party Impertinent, Impudent, etc. said, That these were Queries to entrap him, that the Party had been Tutoured by some Jesuit, &c Now this was a most Doctor-like and direct Answer, and enough to keep the most fluctuating Mind in an equal Balance, and fix it to the Rock of Truth.  
The third Quaery was, Whether one might securely before GOD believe that the infinite number of Miracles, related by most virtuous and learned Men in all Ages to have been wrought in Confirmation of the Roman Catholic Faith, were all Lies, Cheats, and Fictions of Impostures. If so, then there was no more Faith to be given to Man, and the Church of England would fall to nothing, being grounded on a Presumption, borrowed from pretended Histories, of Innovation and Corruptions in the Romish Church; if not, that is, if these Miracles ought to be believed, then again the Reformation seemed defeated, since GOD (who can't be Author of a Lie,) had positively acted for the Roman Church against that of England.  
Now this was an horned Beast of a Query, which raised the Dr's Warmness to a great height, which he mainly discharged on his dubious Client. And a direct Answer not occurring, (as indeed there could not) he used an indirect way of arguing, and took an obliqne stroke, able to give an eternal overthrow to the Roman Church. You talk, (said he) of Miracles in the Romish Church, I'll show in one Example, what credit they are of: There was upon a time a certain Priest, who got Money by exposing the Head of a pretended Saint to the People's Charitable Veneration. Now, as Providence would have it, a Chirurgeon, on what suspicion I know not, pierced this Saintly Head with his Lance, and found it to be a piece of Parchment. Now, said he, tell me of Roman Miracles again. This was certainly the happiest stroke of a Lance, we shall ever find mentioned in History: If his Hand was not that of a Lady, his Eyes were at least those of an Eagle, and his Heart of a Lyon. I wonder this Chirurgeon is not Canonised by the pretended Reformers for thus totally routing the Romish Church. What need then of tumbling over Concordances, and beating men's Brains, to search out mis-applyed Texts of Scripture, and bring them in by Head and Shoulders against Popery, an Instance whereof we have in that learned Catechism, lately cried about the Streets; and, to give it the greater Credit, Fathered on our Dr. when this one Story of the Chirurgeon, with the help of Dr. T's Application, would every whit as well do the Feat and be as much to the purpose: As you may see by this Specimen. Master, Were there ever any Miracles wrought in the Roman Church these twelve hundred years▪ Scholar, No, for there was a Chirurgeon, etc. Master, Must we then believe, that all those, recounted by St. Augustin, St. Gregory, St. Bernard, Venerable Beda, and infinite others, were so many Impostures? Scholar, Yes, for there was a Chirurgeon, etc. Can any man be so unreasonable, as to desire a more irrefragable Proof of the Roman Churches Errors.  
But A. P. (not to injure the Dr.) grants, that he added another Story, to fix this wavering mind, in an aversion to the Roman Church, and it was of a Person of his own acquaintance, who had been at Rome, where he had known those, who for Six pence a month, obtained a Dispensation to live at discretion, and violate the Commands of God and the Church at pleasure. Now had this Story fallen from Dr. Titus' mouth (when he was esteemed the Saviour of the Nation) A. P. tho' knowing it to be false, would not yet have dared to contradict it, when issuing from such venerable Lips. But having it only from Dr. T. (who cannot be thought more Infallible than his Church) A. P. craves leave to say, That if the Dr. really believes this Story, he shows himself very weak, and altogether ignorant of the Catholic Tenets; But if not believing it himself, he makes use of it only to impose on the credulity of others, 'tis an Argument of far greater insincerity and dis-ingenuity, than A. P. desires the Dr. should be guilty of.  
To these Stories, the Party (who truly went to the Dr. with a great opinion of his Abilities) replied very well. If it should be granted, that there may have been a Priest so wicked, as to expose false Relics, does it thence follow, That there was never any true Miracle? And should there be found one so ridiculously impudent, as to delude some ignorant Soul, by giving a pretended leave to sin, Is it therefore sufficiently proved, that this is the Doctrine of the Roman Church? Must I cease to believe in Christ, because Peter denied him, and Judas, (equally trained up in his School) betrayed him? Here the Dr. dismissed his Parishioner, as obstinate, and unworthy of any further Instruction, who is now a very good Roman Catholic; as is also a second, who expected the Learned Solution of the above mentioned Queries. A. P. therefore takes the liberty to give the Dr. this Friendly Advice, That he addict not himself much for the future, to this way of Tale-telling, which, how grateful soever it may be to the Rabble and Scum of the People, who are often delighted with such shallow Raileries, is yet very distasteful to the sober sort, who cannot but see through such Net-work-Sophistry at the first appearance. A. P. has a reserve of suchlike effects, of the Dr's wonderful Query-resolving Faculty; but this may suffice at present.  
Whoever shall have read Dr. T's most Injurious and Scandalous Aspersions, cast on A. P. in his own Person, whom he represents as a Falsifier, a Man who has not common skill in History, a Violator of the Holiday, etc. on the Institute of his Order, which he charges with bringing in Foreign Jurisdiction, and teaching the Deposing-Power; and on his Religion in general, which he accuses of obliging People to break their words; of teaching to Lie, to be Idle, uneasy to others, and of making its Followers worse in their Morals; will not wonder that A. P. has endeavoured to vindicate himself, which notwithstanding, he has endeavoured to do with all the Modesty, so foul a charge could permit.    

POSTSCRIPT. An account of what A. P. designs in his next PAPER.  
A. P. as fast as his Religious duties, of near five, and School-imployments of six hours a day will allow, will give the Dr. a full Answer to the remnant of his 12 Sheets, wherein he will show, first the Dr's Exceptions against St. 
Quia benidictione etiam natura ipsa mutatur. Sermo igitur Christi, qui po●●rat ex nihilo facere quod non erat, non potest ea quae sunt, in id. mutare quod non erat. In lib. de iis qui M●s. initiuntur. Note, that not one word was Quoted out of St. Cyiril, in the Conference.  Ambrose's Works, de Sacram. to be very weak, and contradictory; and that St. Ambrose is evidently against the Dr. witness at present only one Text out of an undoubted work Which the Dr. refused to hear in the Conference. You may say perchance; I see another thing, why do you assert that I take the Body of Christ? The Saint Answers, How many examples do we use, to prove that this is not what Nature has Framed, but what the Blessing has Consecrated? and that the force of the Blessing, is greater than that of Nature; because by the Blessing, the very Nature itself is changed, and alleges the example of Moses' Rod. The Word therefore of Christ which made all things out of nothing, can it not change one thing into another? For it is not less powerful to give a new Nature, than to change Natures given. 2dly. That he has (like E. S. from whom he has borrowed it) Quoted St. Cyril, most disingenuously leaving out that Text, which if cited, would have left no place 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of doubting, but that he makes for the Roman Catholic Tenet: part of it is as follows, That which seems Bread, is not Bread, although to the Taste it appears to be so, but it is the Body of Christ. He that cavils about such a Text, has doubtless, great Humility of Soul, and notable dispositions to Faith, 3dly. That the Dr's Notes against Justin Martyr▪ are of no force at all.  

Remarks upon Letters Printed by Dr. Tenison.  
1st. A. P. Thinks the Dr. might have been so civil as to acquaint him with his intentions, since that he thought it necessary to make his Letters public; but this is like the 
What Text of Scripture makes for publishing private Letters?  rest of the Doctor's Charitable Procedure. 2 d. He has very injuriously concealed A. P's fifth Letter, which was the most material of all, as containing A. P's clearing himself from the Dr's false aspersion, whereby he charges A. P. with not having stood to the Agreement. 3 d. A. P. finds several false Writings in the Dr's Print, which he is morally certain he never was Author of: but this may pass with the rest of the Dr's Ingenuity. 4th. The Youth's Letter with two or three lines bearing appearance of A. P's hand, was carried to the Dr. by Mr. V. who broke open the Boys Chest, took out the Letter, and made a present of it to the Dr. Now this was certainly nothing against Morality; but argued a Gospel liberty, like that of the said Mr. V▪ s, who (to spite his Catholic Apprentice, and to show his respect to the Common-Prayer-Book) changed in his Family the Abstinence of Flesh on Friday and Saturday, into Wednesday and Thursday, that so the Youth might be compelled to eat Flesh on Friday and Saturday, or fast four days together: Who now will doubt but Mr. V is confirmed in his Religion?  
Now A. P. in his next, will do Dr. T. the Justice, to put his Learned Reply to the Youth's Letter, in School-form, that the World may see the force of the Dr's Sophistry, of which take now a short Essay. Against Unity of Faith in the Roman Catholic Church, alleged by the Youth, as one of his Motives, the Dr. objects, the Jansenists, Blackloists, and Molinists, condemned by the Roman Church. Now in form, it must run thus, There is no Union in that Church which by her just censures does reclaim, or cut off those, who broach new and false Doctrines; But the Church of Rome has so reclaimed, or cut off those who began such Doctrines: Therefore in the Church of Rome there is no Union. Now, è contra, for the Church of England. In that Church Unity is preserved where Spreaders of various, (Doctrines in points necessary to Faith) can't be justly condemned, but in the Church of England, Spreaders of various Doctrines, in Points necessary to Faith, can't be justly condemned (as grounding themselves on the same Rule of Faith with that Church, I mean Scripture.) Therefore, in the Church of England is preserved Unity of Faith. Argued certainly like a Doctor; yet this must be the Sense of his Argument, if any. Against the Spirit of Missions in the Catholic Church (another of the Youths 
Note, that the Jesuits (whom the Dr. so much loves) are actually Preaching in the most Barbarous and Desolate Countries in the World.  Motives) the Dr. Learnedly objects, as follows. There is no Zeal of Souls in that Church which sends Missions into Warm, Rich, and Populous Countries; But the Ch. of Rome sends such Missions, therefore she has no Zeal of Souls. Confirmatur, St. Peter Preached at Rome, St. Paul in Greece, St. James in Spain, St. Thomas in the Indies, all Rich and Plentiful Countries, but they had no Zeal of Souls; therefore a Pari. Bravely spoken Dr. the Jews will thank you for this, as also for your Text against crossing the 
Dr's Narrative page 76.  Seas, which proves notably for the Synagogue against the Apostles. The Zeal of the Church of Rome being beat down, let us Establish that of the Church of England. There is true Zeal of Souls, where the Ministers of the Gospel care not what becomes of the rest of the World, so they can obtain good Live to maintain their Godly Consorts, and Levitical Offspring. But this is the Zeal of the Ministers of the Church of England. Ergo.  
This may serve at present, for an item for what's to come; which the Dr. shall have at large, as soon as A: P. shall have received the Dr's Vindication of his Rule of Faith, impugned; and if I mistake not, proved Null by A. P.   

A. P's Answer to the Vindication of A. Chresner, etc.  
SInce Mr. A. Chresner Schoolmaster in Long-Acre, has thought fit to write a Vindication from the pretended Aspersions of A. P. Jesuit, and Schoolmaster in the Savoy. A. P. acknowledges, that no uncivil rudeness ought to have forced the Word Buffoon from his Lips. However, since A. C. has provoked our Jesuit, it is fitting the World should be a little farther instructed of the behaviour of A. C. during the Conference: and then Judge whether at least upon a Stage, he would not have deserved that Character?  
As soon as he came into the Room, facing A. P. he began to knit his Brow, contort his Eyes, draw his Mouth into most un-natural shapes, and cut as many Faces, and as ugly, as the greatest Professor of that Art could do. A P. not accustomed to such grimaces, said very calmly, Pray Sir look mors sweetly on't; but A. C. continuing his mute Scene, A. P. asked him if in any thing he had offended him? and why he showed so much disdain and rancour in his Countenance? Then breaking his mute Courtship, with a very ugly look, stay, says he You cited a false Council for the Marks of the True Church, in your Catechising. How so, replied A. P. Why you cited the 2d. Council of Nice. A. P. answered, Sir you mistake, it was the 2 d. General Council (which was held at Constantinople) not the 2 d. of Nice which I cited.  
Now this behaviour remained with him till he came three hours after into a private Chamber, and then entering into himself, he cried peccavi, and desired what had passed might not be ill taken. This is the true matter of Fact, and if A. P. allow 20 or 30 very ridiculous motions of hands, eyes, and face, to embellish this Gentleman's Discourses, it is short of what his deportments merit. Page 2. it is not true what he says of Mr. M's interposing private Questions of his own to the Dr, for this was the D's refuge for near two hours, tho' A. P. grants Mr. M. once or twice to have interposed, but not private Questions of his own. Page 3. He tells you that A. P's pulling out his Breviary, gave occasion to him of producing his Picture, which is as far from Truth, as A. C. from being Pope; the Picture being produced about the beginning of the Conference, and upon no such occasion as he relates, whereas as A. P. took out his Breviary, upon account of Authorities relating to Transubstantiation, which happened an hour and a half after. Page 5, He denies his wry Mouths and antic Gestures, with the same impudence he made them. It may be A. C. through force of an inveterate habit, may not be particularly mindful of his deformed comportment that day; as it befell the Shepherd's Boy, whom A. P's Brother reprehending for his ill habit of Swearing, replied with a great Oath, that he had never Swore in his life. Pag. 6. He gives you a smooth account of his moderate temper which never appeared, till he cried peccavi with a civil Bow and Congee a little before parting. Page 7 and 8. He plays the Ignoramus Dr. and beats the Air, discovering a total ignorance of Symbolical Representations, as of Angels under man's shapes, the Holy Ghost under that of Fiery Tongues, Dove, etc. he ought not to impugn Doctrines he does not understand, let him ask those of Trinity-college in Oxford, why they represent the Blessed Trinity by the Letter Delta? Now A. P. finding so much dis-ingenuity, want of Truth, Spirit of Contempt and Ignorance in A. C's first Sheet, thought it time lost, to Scribble against one whose Tongue no Wise Man will esteem a Slander.  
Now if the Reader will be pleased to consider that A. C. is a mercenary Schoolmaster, he will presently discover the reason why in the Conference by his uncivil Comportments, and now by his more uncivil Pen, he would said draw A. P. into contempt; which thanks be to God A. P. stands very little in fear of from him, nor shall he ever give him the honour of a future Answer.   
FINIS.