mandons pas "mandment which God gave to the three Friends of Job; Eliphaz, Bildad, and Zophar. Go to my Servant Job and he shall pray for you, ch.42. 9. But this one Command was, in the fenfe of him that put the Question,none at all; for Du Moulin was inquiring after a Command for praying on Earth to Saints in the Heavens*: And Father Cotton tells him of one (and he * Nous ne demight have found out many a one more) for defiring s'ils prient Holy Perfons on Earth to whom we can go, and who pour les fideles we know can hear us, to pray to God in our behalf. qui font en Such a one was Job, and he was yet alive, and his les fideles qui Friends had accefs to him. And you may imagine how hard this Jefuit was put to it for a Proof of this Point voquer, & Ou out of the Scripture,when he defir'd Adrienne du Frefne, Dieu l'a Comthe Maid of S. Victor,to ask her Familiar Spirit,amongst other things, What was the most evident Place of Scrip- *Thuan. Hift. ture for the proving of Purgatory, and the Invocation of 1.132.p.1136. Saints *? terre, mais fi font en terre les doiuent in mandé ? A. 1604. ræ locus ad probandum Purgatorium & Invocationem San&torum? &c. Memoir. par M. de B. duc de Sully. Tom.6. p. 100. Quel eft le plus clair & le plus evident Paffage de l'Escriture pour prouver le Purgatoire & l' Invocation des Saincts. Anti-Coton. p. 49. He had borrow'd a Book of Monfieur Gillot, which he return'd with inadvertence, not remembring that his Paper of Questions had been put into it. Mr. Gillot finding it, and, in it, a Question about the Life of King Henry the Fourth, to whom he was Confeffor, communicated the Contents to the Duke de Sully, by whose means the Matter was divulged. Seeing then, the Romanifts have declared that fome Points of Popery are not in the Scripture, why pretend they to Scripture-proof for every Article? They are very bold Undertakers to attempt to fetch things out of a Book, which, they fay, are not in it. This new Art "Grace of Baptifm, by which they who are flain by 66 Sin, are reftored to Life. Now for the undeceiving and establishing of the People, there may come forth fhort Tracts in order upon feveral Points of Popery, in which the Places of Scripture, wrefted and perverted, in these and other Popish Books, will be fully vindicated from their abufive Gloffes, and reftor'd to their true Senfe and Meaning. For the Clergy of the Church of England, in fuch Things as concern the Holy Scriptures, are not apt to imitate thofe of the Church of Rome, who, if they have the Key of Knowledg, forbear to put it to its proper ufe; whilft they keep others out, and either go not in themselves, or, at least, to us, do not appear to do fo. THE END. Touchstone of due to his Work. It is on this infincere manner that he proceeds for the beguiling of fuch who profefs a Religion they do not well understand. Firft, He charges the Proteftants with Opinions which they do not hold, and then he brings Texts of Scripture for the confuting of them. I will give a few Inftances of this kind, by which it will appear that Mifreprefenting was a Fashion here among the Romanifts in our Fore-fathers Days, as well as it is in Ours. ``, .1 ... Proteftants maintain : "Chap. 9. That the Church was not always to rethe Ref.G.12°. "main Catholick or Univerfal. "Chap. 10. That the Church's Unity is not neceffary in all Points of Faith. "Chap. 17. That the Actions and Paffions of the Saints do ferve for nothing to the Church. "Chap. 21. That Faith only juftifieth; and that good Works are not absolutely necessary to Salva tion. "Chap. 27. That the Holy Angels pray not for us.- "Chap. 46. That Jefus Chrift defcended not into "Hell. All these are manifeft Calumnies; yet are they reckon❜d to us as Proteftant Doctrines. But fo formerly did they deal with Wickleff, forging Errors in his Name, and then condemning him as the Heretical Author of them. Yet Seff. 8. Err. Yet this was the practice even of the Council of Conc. Conft. Conftance, which put it upon him as his Doctrine, that wic. daran. God ought to obey the Devil. A Blafphemy from which a&. 6. every Page of his Writings do's fufficiently clear him. The latter of the Books I mention'd (the Catholick Scripturist) was written by Jofeph Mumford, Prieft, of the Society of Jefus. This Jefuit, in his Title Page, pretends to fhew, "That the Scriptures hold the Ro"man Faith in above forty of the chief Controverfies now under debate. But if his forty Points be not more folidly prov'd from Scripture than part of his firft; in the first place which he produces, juft at the entrance of his Book; he may, if he pleafes, call them Proofs, but they are no other than falfe Allegations. "For, to fhew that all the Texts which the Proteftants "bring to prove the Scripture to be our fole Rule of 'Faith, fpeak of it not taken as the Letter founds, He quotes thofe words of St. Paul, the Letter kills. Whereas it is manifeft, that the Apostle speaks not there of the Literal and Spiritual, or Myftical Senfe of the Scripture, but of the Law and the Gospel, which S. Paul himself declareth plainly enough, both in the words which go before, (He hath made us able Minifters. of the New Teftament-) and in those which follow after, verf.7,8. But if the Miniftration of Death, written and engraven in Stones, was glorious; fo that the Children of Ifrael could not stedfaftly behold the Face Mofes for the Glory of his Countenance, which Glory was to be done away; how shall not the Miniftration of the Spirit be rather glorious? "By the Letter, (faith St. Chryfo-s. Chryf.v.2. ftom *) the Apostle underftandeth in this place the Ep.ad Cor.c.3. Law, which inflicted punishment upon the Tranf- Hom.6.p.563. 'greffors of it. But by the Spirit he understands the radaró γράμμα ή ένα "Grace μov noì, &c. |