Majesty and consequently deserve his eternal Wrath as being of an unlimited malice Fifthly They allow every one to read the Scripture as the Fountain of all wholesom Doctrine and capable to make us wise unto Salvation as being a Light to our Understanding lest we err and a Fire to our Will lest we wax Cold in Charity and Love towards God and our Neighbors Sixthly Their Doctrine concerning the Lord's Supper is spirit and life it gives no occasion either of Idolatry or Hypocrisie by teaching that strange Novelty of Transubstantiation They captivate indeed their understanding in obsequium Fidei in obedience to Divine Faith but pull not out their Eyes to believe there is no Bread in the Eucharist where they see all the inseparable Properties thereof as Colour Shape Quantity c. Seventhly They rely solely on the Merits of Christ neither on the mediation of Saints nor on their own good works fully persuaded of this Christian Truth when they have done all they can they are but useless Servants and that all their sufficiency is from Above Eighthly Their Divine Worship is pure and without mixture of Superstition or Idolatry neither intirely without Ceremonies nor overburden'd with 'em superstitiously Ninthly They adore God in Spirit and Truth not under corporal Shapes and false Representations they adore him as Spirit and Truth as he is in reality knowing perfectly all their spiritual needs and bodily necessities without the help of Saints as Speakers and Informers Tenthly Their Ecclesiastical Discipline is most conformable in all its parts to that of the Primitive Church as also their Faith their Manners and way of living as may be gathered out of this and the foregoing Article and every one knows that is not altogether a Stranger to Antiquity Eleventhly They serve God in all freedom of spirit without endangering their Souls by vows of Continency true Snares rather to Innocency than fit means for attaining to Perfection and eternal Felicity ARTICLE III. SECT 1. Conclusions flowing from the first Principle of this Method I. MY first Principle was That those who profess Protestancy may be saved I proved it to Conviction without invectives or bitterness in the spirit of Christian Charity Meekness and Lenity persuaded of this clear Truth that Conviction of the intellective Faculty worketh never a true Conversion unless the Will be conquer'd by a civil and charitable way of debating II. 'T is Proverbial amongst the Romanists That out of the Church there is no hopes of salvation In what sense this is true 't is not my design here to inquire but I affirm they are pitifully mistaken understanding by the Church that handful of Christians united together in communion with the See of Rome which is as unreasonable as if one would say a Particular is an Universal a Part is the Whole or at least of as great and vast a bulk They will grant then I suppose Protestants to be Members of the Universal Church but dead ones destitute of life spirit and vigour The contradictory of this Proposition stands demonstrated in the first Article for since they may be saved by the merits and influence of their invisible Head Christ they are both wholesom living and vigorous Members of his Church III. They cannot be accused of Schism nor without a groundless Calumny called Schismaticks since they are still contain'd in the Catholick or Universal Church their Reform being in the Church not from it hold they not all Points necessary to salvation and whatever was of Divine Faith in the primitive Times They separated I confess from the particular Church of Rome but Romanists were the true causes of this Separation by introducing Errors and Novelties so they are properly the Separatists not Protestants Let them be ashamed then to sound perpetually as they do in the Peoples ears such a notorious Calumny which with greater truth may be Retorted against themselves IV. I hope hereafter they shall prove more moderate and call them Brethren whom they have thought hitherto Hereticks for I am persuaded they are convinc'd this foul aspersion of Heresie is groundless as being a meer illusion and the product of a preoccupated judgment The Protestants say they are Hereticks because they reject obstinately the Decisions of General Councils but will they never reflect that these Decisions can neither be looked upon by us nor by them as revealed Truths unless their Infallibility be either grounded on clear Scripture or in their sentiment on the Authority of some General Council In what Scripture is it said General Councils are infallible Judges of Controversial Debates In what Council was it decided that General Councils were unerrable Here they are amaz'd and their thoughts at a stand they are forced to yield and confess ingenuously that this pretended Infallibility hath no other foundation in being but that of their own Opinion and Fancy For though 't were grounded on the Decision of some General Council this must be first proved Infallible by an Evidence distinct from its own Testimony V. But because my onely design in this place is to raise Inferences and not to frame new Arguments I entreat the Romanist Reader after a serious perusal of my first Article to reflect a moment upon his own Uncharity against so many Thousands of His Majesties Subjects and other Nations so commendable for their unstain'd Life and Conversation so acceptable to God because of their Virtue and Innocency Let them I say upon second thoughts repent of their former Uncharity in condemning their Neighbors so inconsiderately as Schismaticks Hereticks Reprobates Let them detest from the bottom of their hearts this Unchristian Rigor and Severity if perhaps upon such groundless pretences they were persuaded 't was lawful to persecute them by Treason Fire and Sword the deep ignorance they liv'd in could be as a Veil to the Enomity of their Crime But after the perusal of this Treatise they can no more pretend ignorance they are told of their Errour and sufficiently inform'd of their former mistakes VI. Neither can they with the least appearance of Truth call Apostates such as embrace Protestancy since they retain still the Faith of that Church which flourished the first three Centuries after our Saviour's Birth and is confessed by all Parties to have been the true Church of Christ They admit not indeed the additional Articles of Purgatory Transubstantiation Image-worship Invocation of Saints c. for the grounds above laid But on this account they are in no true sense Apostates because Apostasie is a defection from the true Faith and these Points are either gross Errors or as a learned Divine of the English Church calls them inferiour Truths not destructive to Divine Faith whether believ'd or denied though they be as I have insinuated elsewhere not a little prejudicial to true Virtue and Christian Piety VII Rashness or Imprudence can with as little justice be objected to such as retreat from Popery It has been demonstrated by the consent of Romanists and self-evident
or pointed out by the light of a true demonstration and the like Such disputes I ever thought Otiosorum hominum negotia the affairs of those that have no affair to busie themselves withal I judg'd them fitter to destroy than edifie to nourish and spread Errors than to increase Piety and dispell Ignorance 5. I studied several years the Jesuit School-divinity and I may say in all truth I reap'd no other benefit thereby save only that in my own conceit and perhaps in the opinion of some others I became an able Disputant about what About Chymera's beings of reason as they speak Impossibilities and such like whimsical notions 6. Yet in the midst of these hot disputes we had often for meer Punctilo's of honour and a vain repute of some sharpness I felt often the Spirit of God working interiourly my Conversion by the secret voice of his Holy Inspiration which caus'd me often to break out in these or the like words Quid haec ad aeternitatem What avails all this for my last end and eternal felicity 7. As to the practical part of the Romish School-divinity relating to Cases of Conscience the World knows how far from a true and sincere Conscience are those men commonly called Casuists I read several of them most exactly but was still displeas'd at their far fetch'd subtilties invented for the avoiding of sin but in reality are the true sources of all loosness and iniquity Whatever crime your Conscience accuseth you of consult but a Romish Casuist and he will instantly indeavour your repose by some byass or another tending to his own interest and the setling of your inward peace on some frivolous distinction or groundless precision 8. Such sort of men are great Patrons of self-love and always prone to pronounce in favour of our corrupted nature against the light of their own Conscience and Reason and under pretence of shunning severity they fall into th' other extream more dangerous by yielding through an interess'd complacency to the perverse Inclinations of such as require their advice 9. I had great intimacy with several Romanists perswaded of the lawfulness of such immoral Practices their common by-word was Les gens d'esprit ne pechent point that is witty men hardly ever sin Their reason was because sin for instance Adultery may be look'd on as a double fac'd medal the one side whereof represents to us a natural act th' other side an injust act their meaning is if you consent to an Adultery as 't is a natural act precisely you shun by this precision the guilt of sin since an act as natural is not sinful but if you consent to it as 't is an injust act you commit then a sin which witty and sharp men especially Casuists I fancy will never do knowing how to distinguish in the same individual act rationem actus rationem peccati the formality of an act from that of a sinful act 10. So the dultish sort only either incapable of or not reflecting on such precisions shall commit Adulteries or any other sins for want of this prescinding faculty Than which no greater illusion could I ever conceive as to commit a sin were not more than enough to desire an ill thing or what is necessarily tyed to an ill and unlawful object known to be such 11. These and the like dangerous opinions which we shall discuss in another place put often my thoughts to a stand in order to examine what truth could be in these ordinary reproaches made by Protestants against Romanists accus'd commonly by them of disconformity with the Primitive Church of Novelties Errors and Superstitions 12. Being thus perplex'd in mind and as Hercules in Bivio uncertain what way to make choice of I came to Scotland where because of some repute I had got abroad of a Scholar I was put instantly to work by the Jesuits against M. Menzeis Doctor and Professor of Divinity in Aberdeen I wrote then in a short time a Treatise of some bulk against his way of defending the Protestant Religion but neither to my own satisfaction though several others seeing things but under one light seem'd to be perswaded by my arguments nor to the satisfaction of most Romanists who thought and said my Doctrine in some material points was not unlike or the same with that of Protestants 13. After a stay of about two years in Scotland after an accurate parallel of Protestancy and Popery and a scrupulous scrutiny of the most material grounds they both stand on I came to London as to a safe Sanctuary where I might serve God in all freedom and security 14. The extream kindness of the Londoners to all distress'd Persons and their late unparallelable Charity to the Persecuted Brethren of the French Nation could not but inspire me with high sentiments of their Piety and Religion 15. I must confess here ingenuously that the English Nation exceeded not only formerly their Neighbours in Warlike Exploits and would yet if times and occasion put them to it but were ever and are still far beyond them all in beneficency and works of Charity the genuine Characters of Divine Faith and true Christianism influenc'd no doubt by the example of our most wise and most Gracious Soveraign who as he defends and conserves by all imaginable means the Protestant Religion so favours all such with his Royal Protection and Friendship that conform to it by renouncing their Errors and Popery 16. I foresee this change of mine how well grounded soever will stir up against me 1. My former Brethren the Jesuits 2. My nearest Relations who are for the most part and ever were Zealous Romanists I doubt not nevertheless but they shall put a favourable construction on what I have done provided 1. They condemn me not incognitâ causâ unheard and 2. Suspend their censure till after an impartial and intire perusal of this present Treatise all preoccupation Mother of error laid aside 17. They cannot say that any other motive but that of saving my Soul in the securest way caus'd me to withdraw from them and side with Protestants They know I was in a Condition amongst them to want for nothing being supplyed with necessaries sufficiently but now I must rely on Gods Providence and my own Industry Yet this I am not troubled at since Christ has said Search first after the Kingdom of Heaven and then all other things ye stand in need of shall be added unto you Since he can neither deceive nor be deceiv'd may we either think or say without Blasphemy he will disappoint such as have setled all their hopes in his infallible promises but to shun Prolixity I come to the main point I aim at which is to give to the publick an infallible method not written of for ought I know by any other to reduce Romanists to Conformity with the Reform'd Churches By the same means I shall lay open to the World on what grounds I have forsaken Popery and embrac'd Protestancy 18.
This method to be such as 't is design'd shall be 1. Plain that every one may understand it 2. Peaceable that the will may be gain'd and by it the understanding sweetly conquer'd 3. Short that it may be proportionable to the leisure of the most busied and none through Prolixity loth to read it All this I hope I shall perform to the satisfaction of Protestants and Conviction of Romanists if I make out with the clearness of a Noon Sun-shine 1. That Protestants may be saved 2. That they may be saved more easily and with greater security than those of the Romish perswasion 19. The first of these Principles proved will cause Romanists to look upon Protestants with a brotherly Love and Charity the second once establish'd will force them sweetly but irresistably to side with them as to matters of Religion and Divine Worship since they are perswaded in a business of such a weighty moment as is that of our Everlasting Happiness Tutius semper est eligendum the safest must still be preferred before what is less secure 20. This Treatise shall contain three short Articles in the two first I shall prove evidently to all Impartial Readers the forementioned truths in the last we shall raise such inferences as flow naturally from these two foregoing Principles ARTICLE I. PRINCIPLE I. That Protestants may be saved SECT I. 1. NOthing makes Romanists more averse from Protestants than this groundless perswasion of theirs that Protestants cannot be saved this is the sole cause of their obstinacy in Popery the true source of their immortal hatred against us and the very root of these extream Rigors they have practis'd against Protestants where-ever they happen'd to be absolute Masters This pitiful mistake wherein I liv'd several years was as a veil before my eyes hindering me to see the truth which now by the Grace of God I see clearly 2. Because this Principle is of great moment for the Conversion of Romanists I shall prove it to perswasion in two different ways 1. Positively by positive and evincing Reasons 2. Negatively by shewing there can be no let or hinderance of Salvation to such as profess Protestancy 3. I can imagine but two things necessary to Salvation or the attaining of Eternal Felicity The First is to live conformably to the Law of God because he is what he is our Soveraign Lord and Master The Second is to live conformably to the lawful Commands of such men as have their Authority deriv'd from him as the first Law-giver such are Kings Magistrates Princes and all Superiors whatsoever in their respective degrees of Superiority and Authority 4. As to the first point what people in the World professeth a more sincere allegiance to God or a more scrupulous observance of his Holy Law than the Reformed Churches do So as of old it was said Not us in judaeâ Deus that God was known particularly to the Jews we may say in all truth of them there is no where such a general knowledge whether practical or speculative of his Holy Law as amongst Protestants they read it in their Churches they interpret it in their Pulpits they peruse it in their Families they make it the Subject of their private Meditations of their more serious Conversations The Star they guide themselves by through the stormy Sea of this World is no other but Gods Infallible written Word whereunto they conform or which is all one for my intent they ought by their Principles to conform their Thoughts Words and all their Actions Is it than consistent with reason to exclude from a capacity of Eternal Felicity such as not relying upon uncertain Traditions regulate all their steps by the rule of God's Infallible Word Let us lay aside our own particular fancys and renounce our too partial and preoccupated Judgments and we shall instantly pronounce in their favour not a little discontent and amaz'd at our former uncharity and gross mistakes 5. Their Doctrine relating to our allegiance due to all Superiors is so wholesome and peaceable that I can imagine none more subservient to the interest of Princes they are infinitely averse and with all reason from that irrational opinion of most Romanist Divines who teach the Pope of Rome has power to Depose Princes when it pleaseth him to fancy they are Hereticks Whether they give a direct authority to the Pope over Kings which is no less than to enslave all Crown'd Heads to the Bishop of Rome or an indirect one only to depose Princes in certain Junctures 't is clear they take from Caesar what is Caesar's that independency on all earthly power God has allowed him here on Earth Princes are accountable to the King of Kings for all their actions and we to them if we forget so far our duty as to refuse them due allegiance This Doctrine being confess'd and profess'd by all true Protestants can we either think or say they are Reprobates or not in the way to Heav'n 6. To banish such an unchristian fancy far from your thoughts remember what is said in Scripture God illuminates all men illuminat omnem hominem for what end For no other but that by this light they may discover the way to their last end if all men be thus illuminated are Protestants excepted Are they not men and most of them great examples of vertue and piety 7. I wonder'd often to hear Romanists grant such as shall never hear of Christ and his Gospel were nevertheless in a capacity to save their Souls provided they lived conformably to the dictates of right reason I was amaz'd I say to hear them confess this and so inconsequentially deny the same to Protestants but what can we expect from preoccupated judgments but in just Censures uncharitable Reflexions and illegal Conclusions 8. I desire them here to consider that no people in the World hath higher sentiments of God and lower of themselves than those of the Reform'd Churches Which are confessedly the best Dispositions can be imagin'd to render us capable of that end we were created for They neither rely on the Mediation and Merits of Saints nor on their own good works they ground all their hopes of Salvation on the precious blood of Christ shed for us upon the Altar of the Cross they exalt highly by all their principles Gods infinite goodness and mercy ever acknowledging when they have done all they can they are but useless Servants and that all their sufficiency floweth from that overflowing Fountain of all power goodness and mercy 9. And if without faith 't is impossible to please God we have all reason to say they are most acceptable to his eyes since they show by their works their Faith is a saving and living Faith Who ever hath convers'd with them more intimately and will speak impartially what he thinks of their Life and Conversation shall easily assent to this and confess ingenuously they are the best representatives of the Primitive Christians so real you shall find them
in their intentions so sincere in their words and upright in all their procedures 10. How than can Romanists without the guilt of an extream uncharity impose so pitifully upon the ignorant sort causing them to believe on their bare word and authority without the least rational inducement imaginable that no Protestants are Elects that to be a Reprobate and a Protestant is one and the same thing Are they God's Counsellors Adviseth he with them who is to be saved and who not If a rash judgment be a sin as undoubtedly 't is they are not innocent when rashly and upon groundless grounds they condemn so unmercifully their Neighbours who are as good if not better than themselves 11. Believe they not all the Fundamental points whatever is contain'd in the Creeds and Scripture And if acts of Divine Love have been ever thought necessary and sufficient means to the attaining of our last end where shall we find a greater aptitude and better dispositions to such acts than amongst Protestants 12. As Ignoti nulla cupido There is no Love without Knowledge The more knowledge we have of and the greater perfections we discover in the object we tye our hearts to our love is ordinarily so much the more ardent The Reformed Churches have this advantage above all others They read the Scriptures and command them to be read by all their Subjects whereby they attain to a high knowledge of Gods infinite Power Clemency Wisdom Mercy and his other attributes Their understanding thus enlightned their will takes easily fire and burns with a flame of true Divine Love The Origine whereof is no other but that not ordinary knowledge of God they attain to by reading often and meditating frequently his infallible Word Which I know certainly to be wanting amongst Romanists because of their slight performance or rather intire neglect of such a Christian duty 13. Out of these foregoing reflexions the Charitable and Impartial Reader may easily gather they go streight on their Journey and not one step out of the way who forsaking Popery imbrace Protestancy and if any Romanist doubt yet of this self-evident truth I shall be at the pains to convince him once more by an argument beyond the reach either of a rational answer or flat denyal it runs hus ad hominem 14. The learnedest sort o Romanists teach it lawful and secure in Conscience to square our actions by the rule of a probable opinion yea the Jesuits hold it safe to stand to that opinion which is less sure and participates less of probability than the opposite though in reality surer and more probable their reason is because a man so doing acts prudently and consequently sins not 15. But the main and material point is to know what is understood by a probable opinion The Romanists generally and I think none can deny it mean by a probable opinion that which learned and pious men hold and follow For if they be pious godliness and piety will be their sole aim in all their practices if learned they will believe nothing without sufficient grounds and good reason this definition of a probable opinion laid as a confess'd Principle and immoveable ground-stone I build thereon this ensuing clear and short Discourse 16. Who-ever follows a probable opinion sins not does neither rashly nor imprudently but who holds that Protestants may be saved follows a probable opinion ergo he sins not he neither does rashly nor imprudently in so doing The second proposition I prove argumento ad hominem invincibly thus that opinion is probable which is believed and defended by learned and pious men that Protestants may be saved 't is believ'd and defended by learned and pious men ergo 't is a probable opinion and by a necessary inference may be followed and believ'd without the least appearance either of sin rashness or imprudence 17. The middle proposition is not unlike to a self-evident principle and on this account can be denyed by none as have their Wits about them or so much of common sence and understanding as to see through the terms 't is enounc'd in Dare they say Protestants are neither pious nor learned Auditum admissi risum teneatis amici I am perswaded they will be asham'd of such a childish and groundless answer For if they be neither pious nor learned they must then both be wicked and ignorant I know no middle this must be their inference which is so pitiful that the meer recital of such an extravagancy is a full and intire refutation thereof enarrasse refutasse est 18. But sure I am they will grant willingly their own Divines to be both pious and learned men yet they teach and I was taught by them that all Protestants are not Reprobates To understand this 't is observable they distinguish two sorts of Protestants the one they call material and th' other we may call for distinction's sake formal The Material Protestants are bred up in an invincible ignorance of what the Romanists think necessary to Salvation as the belief of Transubstantiation of Purgatory and the like In an Ignorance I say invincible because living in the midst of Protestants they are supposed to want all opportunity of instruction and so must rely on their Pastors authority To these they extend their charity and grant they may be saved they are not so merciful to th' others who live they say in a vincible ignorance of Catholick truths which they may easily dispel and overcome but will not through wilfulness and obstinacy 19. But to such also I shall cause them to be favourable and by a parity of reason paritate rationis force them to impart will they nill they a part of their Charity Because generals produce not such a clear knowledge as particulars do I shall take this particular the Transubstantiation for instance The belief of this mystery sayes the Romanist is necessary to Salvation yet confesseth a Material Protestant may be saved without it because he liveth in an invincible ignorance occasion'd by his want of opportunity to be instructed But the Formal Protestant upon another account liveth likewise in an invincible ignorance of this necessity because the Reasons he is convinc'd by are stronger in his opinion than yours and so you shall never influence him by your arguments to believe acknowledge or understand the contrary what then the want of instruction or understanding worketh in the Material Protestants this wit effectuates in those whom for method's sake we have called formal If those I mean the former be guiltless because hearing nothing of Transubstantiation they cannot assent to the existency thereof these are not to be blamed for though they hear of such a mystery yet their understanding is conquer'd by lights destructive to it which discovering to them clearly the truth of this Negative there is no Transubstantiation remove far from their intellective faculty the knowledge of this Positive there is a Transubstantiation 20. I say then they are not to be
blam'd because 't is not in the power of the will to force upon our understanding the belief of a known falshood or of what appears to us evidently false to conclude as I have begun paritate rationis by a parity of reason since the Romanists because of the foresaid invincible ignorance grant to some Protestants a capacity of being saved unless they belye themselves they will not refuse the same to those in whom we meet with a like invincible ignorance yea more and harder to be overcome as may appear by what I have said 21. I foresee the Romanist may reply that those Protestants he hath no charity for are such as resist the known truth for instance they are perswaded the arguments in favour of Transubstantiation are better grounded than these they oppose against it So they shall not be saved through their own misbelief wilfulness and obstinacy in error To which I make this short and satisfactory answer that such men are not true Protestants of whom only we speak but rather abominable Hypocrites professing outwardly a Doctrine they judge in their hearts false and erroneous This Objection than vanisheth as being de subjecto non supponente grounded on a false supposition SECT II. 1. I Have proved positively and I think to perswasion if preoccupation be laid aside the undeniable truth of my first Principle that Protestants may be saved For the Readers intire satisfaction I shall make out the same in a Negative way by showing to all not willfully blind there can be no let or hinderance to their Salvation what-ever Romanists can instance as inconsistent with their attaining to eternal happiness may be reduc'd either to Schism or Heresie and that either jointly or severally After an impartial scrutiny of their best grounds of such foul aspersions I found them all to be groundless unwarrantable and insufficient 2. Schism is a separation from the true Church of God Protestants are not separated from the true Church of God ergo they are not guilty of Schism they are not Schismaticks All generally confess the Christians of the three first Centuries to have been the constituent Members of Christ's true Church from these the Protestants are not separated either in belief manners or Ecclesiastical Discipline this I could prove to the conviction of the most obstinate had it not been perform'd abundantly and more than once by others The same cannot be said of the Romanists since they have admitted of many novelties never heard of in these Primitive times such are in invocation of Saints adoration of the consecrated Wafer Image-worship Popes Supremacy c. So if they stand to the same Fundamentals with the Church in her purest age 't is certain they have added thereunto and are guilty of divers Superstructures which the Protestants were never and cannot be accus'd of But 't is not so much my design in this place to charge Romanists as to justifie Protestants and those who embrace Protestancy 3. They will perhaps say we are Schismaticks because separated from the Church of Rome But 1. The Church of Rome is a particular one and a member only of the Universal Church 2. As it now stands 't is not our rule but that undoubted of Christian Church in the Primitive times without spot or blemish 3. This aspersion of Schism smites rather themselves For those only we call Schismaticks who are guilty of division and breach of unity by doing that which is the true cause thereof That the meanest capacities may understand this let them take notice of what follows If my body were united or closely joining to yours would ye not be judg'd the true cause of our separation if ye put any thing between you and me hindring this union so you are the true Separatist not I because you have thrust me from you by that middle Obstacle you have plac'd betwixt us both which unless first removed I cannot unite my body to yours again 4. This is downright our present case if well understood The Protestants and Romanists were once two united bodies in the pure age of the Church in these happy times when Superstition had not as yet gain'd a foot of ground amongst Christians they were one People anima una corunum one Soul and one Heart But at length the Romanists set up betwixt us and them murum aheneum an invincible obstacle a heap of errors destructive both to union and unity so if we be separated now who were formerly united 't is evidently by their fault we could not persevere in union with them because of this middle wall that did separate us let them throw it down as they are oblig'd in conscience to do and we shall draw up together and joyn them close again Since then they gave a just occasion yea and are the true causes of this separation they are the Separatists and true Schismaticks not we 5. As for Heresie let Romanists say what they please it can't with the least appearance of truth be laid to our charge He is not guilty of that crime who defends obstinately any opinion whatsomever else all School-men and Divines standing stifly to their own fancys in Doctrinal points would be reckon'd Hereticks Such be those only who deny flatly and with obstinacy Divine Truths or Articles of Faith which cannot be impos'd upon Protestants without injustice ignorance and calumny 6. They deny indeed General Councils to be infallible in their decisions but their infallibility is no Article of Faith else Austin was a Heretick asserting General Councils gathered out of all the Christian World are often corrected the former by the latter correction of a Council undoubtedly supposeth a precedent error and a Council to be errable as every one understands that knows any thing On the same account he speaks after this manner to Maximian an Arian Bishop Neither ought I to instance the Council of Nice nor thou the Council of Arimene to take advantage thereby for neither I am bound by the authority of this nor thou of that set matter with matter cause with cause reason with reason try the matter by the authority of Divine Scriptures 7. An Article of Faith must either be clearly contain'd in Scripture or according to the Romanists declared expresly by some of their General Councils But that General Councils are infallible in their Decisions is neither contain'd clearly in Scriptures let them tell us in what Part Book Chapter Verse nor is it determin'd in any of the eighteen General Councils they acknowledge as the rules of their Faith none can be instanc'd where this hath been decided Upon what grounds then hold they this as a Divine Truth which is nothing else but a fanciful opinion hindering them to follow Austin's advice to set matter with matter cause with cause reason with reason to try the matter by the authority of Divine Scriptures 8. The general Councils are so far from pretending to be infallible Judges of controversial Debates that in a set
form of Prayer appointed to be said after every Council they pray that God would spare their ignorance and pardon their errors and if they curse and anathematize such as reject their decisions this argues not they arrogate to themselves any infallibility in deciding for the same is the practice of Provincial and Particular Councils who neither pretend to be nor are look'd upon by the Romanists as infallible Judges 9. This undeniable truth is of greater moment than perhaps it appears to be of at first For if the General Councils be not infallible when they decide in matters of Faith none of their decisions can be holden by Romanists as divine and reveal'd truths unless they be evidently conformable to God's written Word Wherefore receive they not the definitions of a private man as reveal'd Oracles the reason is because they know he is fallible and lyable to error Now the same being the condition and fate of General Councils they must of necessity confess they impose no obligation upon us to believe their decisions as Articles of Divine Faith Who then rejects as Protestants do Transubstantiation Invocation of Saints Image-worship Power of Popes to depose Princes Prayer for the dead and all other points we yield not to the Romanists deny's only what is asserted by errable Councils and consequently no Articles of Divine Faith we are therefore notoriously calumniated when on this account we are called by Papists obstinate in error and Hereticks 10. But how sayes the Romanist shall we resolve our doubts in matters of Faith if we acknowledge not the definitions of General Councils as divine and infallible Oracles You was told before by S. Austin how to behave in this case I repeat his words set matter with matter sayes he cause with cause reason with reason try the matter by the authority of Divine Scriptures never yet corrupted in material points nor ever shall by Gods especial and necessary Providence over his Church if then you read his Infallible Word with true humility and a sincere desire of your own spiritual profit he will open your understanding resolve your scruples give repose to your conscience and as great insight in his Word as he knows to be convenient for your spiritual interest 11. This method is better and securer than that of the Romanists what-ever is decided by a lawful general Council is to them an Article of Faith a reveal'd truth a divine Oracle but such Councils they hold none to be unless the Members thereof have been really baptiz'd which they can never be certain of because this depends on the uncertain intentions of those who Baptiz'd them For they generally teach besides the pronunciation of the words I Baptize thee in the Name of the Father c. The Ministers intention to confer the Sacrament is absolutely necessary so if it be wanting as easily it may the Child is not Baptiz'd On the same account they are not certain if their Popes be Priests because perhaps the Bishop who ordain'd them had no such intention when he pronounced the set form of ordination Of this I shall say a word again in another place 12. But if the general Councils be not infallible what mean the Scriptures by asserting The Gates of Hell shall not prevail against the Church the Church is the pillar and ground of truth To this I answer There is nothing here as is evident relating to that ptetended infallible decisive faculty of General Councils The first Proposition signifieth only the true Church shall have an existency and being to the end of the World maugre the opposition of Tyrants Persecutors and all her Enemies though it may fall out she be not always visible in any Assembly or Congregation As it happen'd to the Primitive Church at Jerusalem when all her Members were scattered abroad throughout the Regions of Judaea and Samaria as it happen'd when Christ was smitten and all the rest were hid as it happen'd in Elias his time who thought he was left alone not knowing where th' other seaven thousand true Worshippers of God were as it happen'd during the Persecution of the Roman Emperors and lately before the General Reformation of the Christian World yet the Gates of Hell prevail'd not against the Church because she was ever existent though not visible as now to the World Her Meetings and Assemblys being of necessity in that juncture of affairs very secret and unknown to her Enemies She is said to be the pillar and ground of truth by reason of Gods especial Providence over her Children never suffering them all to fail and err but still stirring up some or several in opposition to Superstition Idolatry and Errors ARTICLE II. PRINCIPLE II. That Protestants may be saved more easily and with greater security than Romanists I Hope the foregoing Discourse will be an occasion of moderation to the most severe Romanists who reflecting impartially on their former mistakes rash Judgments and preoccupated opinions will convert their former zeal or rather fury against Protestants into Brotherly Love and Charity I say more if they will be at the pains to consider a moment or two and seriously the Contents of this second Article they shall I doubt not let go the uncertain take what is surest and embrace Protestancy as the easiest and safest way to our Eternal Happiness since by the grace of God it wants these lets and impediments to be met with in the Profession of Popery To run over some of them with order and method we shall take notice 1. Of their Faith and Doctrine 2. Of their Divine Worship and Ecclesiastical Discipline SECT I. Their Faith and Doctrine 1. THeir Faith is so blind that I have heard many of them say if a General Council had defin'd white to be black they would believe it whereby you see they are disposed to admit of any error if it be authoriz'd by a General Council though the infallibility thereof be no point of their Faith as I have proved evidently in the foregoing Article 2. They believe Baptism absolutely necessary to Salvation and none a true and real one if the Minister when he pronounceth the words intends not to Baptize which no doubt happens frequently since his intention may be easily diverted to his other designs and affairs Let all the World judge if people thus principled can enjoy a true repose of mind or peace of Conscience the only foretast we have in this life of that to come For how can they know assuredly whether the Minister or Priest really intended to Baptize them or not and so they may doubt if they be Christians for such they grant none is to be accounted without true Baptism and of this they can have no certainty because they are still uncertain of the Ministers intention judg'd by them so necessary to the validity of this Sacrament that if he intended only the meer pronounciation of the words I Baptize thee in the name of the Father c. The Baptism could be
our mind a World of illegal absur'd and irrational inferences and are besides contradicted through all Ages by the constant experience of all seeing and feeling men Let no Man nevertheless imagine we ground our mysteries on the Testimony of our Senses we only say nothing can be suppos'd as a mystery that is point blank against the evidence of sence and infallible experience which cannot be retorted against the mystery of the Trinity for though we neither see it nor feel it yet our Senses shew nothing to us evidently destructive to it and on this account this mystery is not against but above the reach both of Sense and Reason Secondly This Doctrine inclineth the meaner capacities to idolatry and the sharper wits to Hypocrisie and Dissimulation The common People because incapable to distinguish the appearance of Bread they see from the Body of Christ they see not and being taught to adore him hidden thus under the veils of Bread and Wine are apt to and no doubt do frequently adore the accidents they see which they call sometimes blasphemously God yea say commonly when the Wafer is lifted up by the Priest in the midst of the Mass on leve Dieu God is lifted their understanding finding no passage through the Consecrated Wafer to Christ's Body 9. As for the sharper sort of Romanists when they reflect 1. On what is said in Scripture that the Heavens must receive Christ until the times of restitution of all things 2. That a Body can no more be without its due extension for example of five or six foot than water without humidity fire without heat a stone without hardness 3. That the Bread cannot be miraculously chang'd into Christ's Body because all miracles are of necessity visible as is clear by all those we ever heard or read of But here the substance into which the Bread is converted is not visible This visibility nevertheless is necessary in a change really miraculous as it appears by that of water into wine of Moses Rod into a Serpent c. 4. That 't is inconsistent with reason to say Christ's Body is at the same time in Heaven and Earth yea and in as many places as there be all the World over Consecrated Wafers Who-ever understands these absurdities will never I am confident believe a true Transubstantiation though he profess otherwise outwardly through Hypocrisie and Dissimulation The Trinity I confess and Hypostatical Union or the Incarnation are far beyond the reach of our reason yet because they are not the Objects of our Senses we believe them with less reluctancy and more easily upon authority but that which hath ever been and still is evidently repugnant to the experimental knowledge of all our Senses as the Transubstantiation confessedly is can scarce ever be looked upon as a truth by such as make use of their discerning faculty The Romanists instance commonly these Words of Christ This is my Body as the ground of this Doctrine which they say must not be taken in a figurative sence because they are Christ's last Will and Testament and no man neither ignorant nor malicious expresseth his last Will by Figures and Metaphors But here lies their mistake that these words This is my Body are a true and real Testament or Christ's Legacy to his Apostles For he says not I leave you my Body which is the usual manner of uttering our selves in Testaments but This is my Body 'T is no Testament than as they imagine or at least not a proper one 10. Their Doctrine relating to the mediation of the Virgin Mary and other Saints withdraws them from rendering to Christ our only Redeemer due Honour and Glory For though there is no other Name under Heaven whereby we must be saved but that of Christ yet many of them pretend to Eternal Happiness by the merits of the Saints and the Virgin Mary whom they joyn still with Jesus in their Visits to the Sick either crying aloud to them or exhorting the sick to pronounce Jesus Maria as if they judg'd Christ's merits insufficient or that some other Name than that of Christ our Advocate with the Father could be a propitiation for our Sins hence 't is they extol so much their meritorious works that we have reason to say they ground thereon their best hopes of the other Life at least 't is certain the simple undiscerning sort relys more on what they do than on what Christ did for them I mean more upon their good works than on his infinite merits and mercys SECT II. Their Divine Worship and Ecclesiastical Discipline 1. THeir manner of Divine Worship is not unlike that of the ancient Heathens and on this account is far from the purity of the Primitive Church They adore God in Pictures and Images as he was adored by the Heathens in the Sun Moon and other less noble Creatures or rather to speak in their own terms they worship those Images as representations of that invisible and Soveraign Being we call God Though this was severely punished in the Israelites worshipping the Golden Calf as a representation of God for I cannot imagine they ador'd it as a true God unless you suppose they were as void of reason as it was if then this Worship of theirs be looked upon by all as Idolatry what may we judge of that Romish Image Worship the very same or at least in nothing material differing from it 2. Images are commonly called the Books of Ignorants but in my judgment they deserve rather to be denominated the Books of Ignorance because they occasion often mistakes and errors As for instance an Old Man representing God the Father a Dove the Holy Ghost are apt to make the ignorant sort believe they have indeed some such shape I shall not contest here about this point because it hath been discuss'd so often by others One thing only I shall say which I think is undeniable that Protestants serve God more in spirit and truth than Romanists do Because they make their Addresses to him immediately without having recourse to Images or imploring the help of Saints as Mediators I know they answer this by distinguishing a relative and Soveraign Worship The former they allow to Images the latter to God only But First This relative Worship was condemn'd and punish'd in the Israelites as I have insinuated above And Secondly They adore confessedly the Cross cultu latriae with that Soveraign cult belonging to God only What then can they instance in defence of their innocency I must as yet tell them in this place 3. They fall short of the end they aim at in covering the inside of their Churches with rare Pictures and Images of exquisite Artifice their aim is as I charitably suppose to stir up the people thereby to greater devotion But we find by experience a quite contrary effect they are diverted from Prayer by that great variety of alluring objects they have before their eyes you may see them in their Churches more gazing for