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, 'tis 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 〈1 page duplicate〉 〈1 page duplicate〉 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 'tis 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 'tis, 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, 'tis believ'd and defended by learned and pious men, ergo 'tis 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 'tis 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 'tis 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 'tis 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, 'tis certain they have added thereunto, and are guilty of divers Superſtructures which the Protestants were never, and cannot be accus'd of: But 'tis 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, 'tis 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, 'tis 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; Tom. 6. l. 2. con. Donat. 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. Anſt. con. Maxim. l. 3. c. 4.

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,De ordin. Cele. con. 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; Acts 8.1. 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.

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 no more a true one than a bare, frivolous, and inſignificant Ceremony; what trouble then and turmoil of Spirit they muſt needs perpetually wreſtle with, while Proteſtants as to this point enjoy a perfect Tranquility, holding Baptiſm independent on the Miniſters good or ill will, malice or intention, provided he pronounce ſeriouſly the words, and ſet form of Baptiſm, which we cannot be but ſure of.

3. I was once eye-witneſs to the cruel torture of Conſcience, a Romaniſt ſuffered upon a doubt of his Baptiſm, occaſion'd by this Romiſh Doctrine: We were in the ſame Ship together upon Sea, preſs'd by a furious Storm to think on what was our only concern in that conjuncture: In the mean time this Gentleman ſhowing by his melancholy looks the inward diſtemper of his Soul; cryes aloud, as if he had been beſide himſelf, he fear'd to be damn'd: I queſtion'd him on what grounds he ſpoke ſo raſhly; becauſe, ſaid he, I know not whether I be Baptiz'd or not; I doubt if the Prieſt had any ſuch intention when he pronounc'd the words commonly uſed in Baptiſm; I told him whatever I thought fitteſt to convince his underſtanding and quiet his Conſcience, but could not prevail, becauſe he knew the Council of Trent teacheth the Miniſters intention to be abſolutely neceſſary to the exiſtency of Baptiſm.

4. On the ſame grounds they may doubt if their Prieſts can abſolve, and be truly Prieſts, becauſe in their perſwaſion they are no Prieſts without the intention of the Biſhop that ordain'd them, which perhaps he had not when he utter'd the ſet form of Ordination. This minds me of a Biſhop lately deceas'd in France, who confeſs'd at his laſt hour he had ordain'd many, but ever without intention to ordain any: I was intimately acquainted with one ordain'd by the ſame Prelate, and I am fully perſwaded if he were advertis'd of this laſt confeſſion of his, he would ſcruple to continue a moment in the function of Prieſthood.

5. Who can reliſh, if he hath any ſentiment of true Piety, what they teach of their Purgatory and purging fires. This Doctrine flatters ſinners in their imperfections, cauſeth them to live more looſely than otherwiſe they would do, to make little ſcruple of theſe ſins they call venial, and never eternally puniſh'd: On this account they are not ſo apprehenſive of theſe Everlaſting▪ Torments we ſhould ever remember of, when we are ſollicited to ſin, if no higher motive can withdraw us from it: Hell I ſay enters not ſo deeply into their thoughts becauſe they rely on this third place: And the worſt of them all after an abſolution got from a Prieſt, hopes to go to Heaven, if not ſtreight, at leaſt a little about by Purgatory: The Protestants who believe no middle place after death, out of Heaven or Hell, walk more cautiouſly, fear more God's dreadful but juſt Judgments, certain if they dye in the Lord, they ſhall reſt from their labours, if in ſin they ſhall be liable to his wrath for ever.

6. The Scripture is the true Spiritual book we ſhould ſtill have in our hands. Nocturnâ verſare manu verſare diurnâ. Here we are to gather that Spiritual Manna to nouriſh not our Bodies but our Souls, while we travel through the Wilderneſs of this wild World. Theſe ſacred Writings are capable to make us wiſe unto Salvation; ſearch the Scriptures ſaith S. John, for in them ye think ye have Eternal Life: Yet the Romaniſts deprive the people of this Spiritual Food, forbiding them ſeverely to read the Holy Scriptures, as if they were more hurtful than profitable; hence 'tis they live in a deep ignorance of all true Chriſtian Duty, in indifferency, and lukewarmneſs, without reliſh of heavenly things, without true devotion, which is never more ſtirred up, than when we hear God ſpeaking in the ſecret of our hearts by the Divine Oracles of his Holy Word.

7. They cauſe the People to contemn or at leaſt to have leſs veneration for Divine Scriptures, by teaching they contain not all things neceſſary to Salvation, they are obſcure, they are imperfect. They ſeem ſometimes to queſtion their Divine Original, when they ask how we are ſure they are inſpir'd by the Holy Ghoſt; as if that were not known to ſay no more by the Air, Majeſty, and Simplicity of expreſſion, proper to God only, as we know the Kings Letters and Commands to his Subjects by 〈1 page duplicate〉 〈1 page duplicate〉 his Seal and proper expreſſions, none but the King uttering himſelf after that manner: So the Holy Scriptures being as God's Patents and Letters to us, we need not enquire from whom they are, let us only diſcloſe them, and we ſhall inſtantly know their Divine Original, quaſi dei ſigillo, as by God's own Seal and Characters proper to him only, without having recourſe to the pretended infallible deciſions of General Councils, as Romaniſts do, who muſt run back to the Scriptures again to prove theſe deciſions infallible, and ſo, in circuitu ambulant, they turn round in a circle without advancing one ſtep. But 'tis not ſo much my deſign to diſpute and quarrel with the Romaniſts, as to go on peaceably and in the Spirit of Chriſtian Charity, pointing out as with the finger, the great Obſtacles to perfection they meet with, by following blindly the Maxims of Popery: I add only here their Prayers in an unknown Tongue unfruitful as S. Paul ſaith, to the underſtanding, is not a ſmall let to Piety and Devotion; what Spiritual Conſolation can the ignorant ſort reap at Maſs, or as they call it, Divine Service, by hearing the Prieſt praying they know not what? unleſs they hold againſt common ſence and reaſon, that ignorance is the Mother of Piety and Devotion.

8. Their Doctrine of Tranſubſtantiation, is on ſeveral accounts dangerous and enſnaring.

Firſt, It deſtroys all evidence grounded on the experimental knowledge of our ſenſes, and makes void the proof Chriſt made uſe of to his Apoſtles, Luk. 24.32. in aim to convince them he was not a Spirit; Handle me, ſayes he, and ſee, for a ſpirit hath not Fleſh and Bones as ye ſee me have, which can be no conviction to Romanists, who both taſt, handle, and ſee bread in the Euchariſt; if they will truſt their own ſenſes as our Saviour in a not unlike caſe deſir'd his Diſciples to truſt to theirs, yet deny flatly what they ſee, taſt, and handle, to be Bread, againſt their own and the experience of all men not blind of both eyes: Our Saviour's Proof, I ſay, that he was not a Spirit, ſhall never influence a Papiſt to Conviction, for though the Apoſtles could both ſee and handle our Saviour's Body, nevertheleſs 'tis no neceſſary inference by their Doctrine of Tranſubſtantiation, that Chriſt's Body was there; may they not ſay the Apoſtles could touch, handle, and ſee the appearance only thereof, as they handle, and ſee the accidents of Bread, and not really Bread in the Euchariſt in their opinion of this Sacrament, which taketh quite away the force of Chriſt's argument grounded on the meer Teſtimony of our ſenſes and favours, the Marcioniſts denying he had ever a true and real body?

I ſhall ſay yet ſomething more ſurprizing, but no leſs true than what I have ſaid before. This Doctrine of Tranſubſtantiation. 1. Eſtabliſheth that old and odd fancy of ſome doting Philoſophers, who doubted of all things how evident ſoever. 2. 'Tis evidently deſtructive to the whole body of Chriſtian Religion: In order to prove apodictically theſe two Propoſitions, I muſt ſuppoſe a Third one, as a ſelf-evident Principle, and whence they both flow as from their only ſource, That our Senſes in the Euchariſt, are deceiv'd in and about their proper object; which I think can be denyed by no Romaniſts, ſince they confeſs, though they ſee all the appearances of true Bread, that nevertheleſs there is no ſuch ſubſtance in the Euchariſt, but the Body and Blood of Chriſt, under the veils of Bread and Wine: I ſee nothing, I taſt nothing, I touch nothing in a Conſecrated Wafer, but what my ſenſes are ſenſible of in an unconſecrated one, but ſaith the Romaniſt, I muſt not ſtand in this caſe to the judgment of my ſenſes, what I ſee, touch, and taſt, after the Conſecration, is no more in reality Bread, what-ever the conſtant and experimental knowledge of our Senſes teach us to the contrary; they will grant then I hope they are deceiv'd, and miſtake their own proper object; but perhaps becauſe they foreſee the dangerous conſequence of ſuch a Conceſſion, ſome will be apt to run to a School-diſtinction, in aim to defend with a ſhow of reaſon this ſelf-evident falſhood, that our Senſes in the caſe here handled are not deceived as to their proper Object: They may diſtinguiſh, I fancy, two ſort of Objects, a Mediate one, and another Immediate, the Immediate one is, the colour, ſhape, quantity, and other accidents or appearances of Bread, the Mediate one is the ſubſtance it ſelf; our Senſes, ſay they, miſtake not the former, becauſe the accidents are the ſame both before and after the Conſecration, but ſure I am, they miſtake the latter, it being now by their Principles inviſibly changed into the Body of Chriſt: This diſtinction then cannot ſerve their turn. Let them torture their diſcurſive faculty never ſo much, they ſhall never be able to prove that our Senſes are not truly deceiv'd, repreſenting to us as Bread, what really, if we believe the Romanists, is not Bread. I come now to the Concluſions ſpringing naturally from this granted Principle: If I mind to play the Pyrrhonian, and doubt of every thing I have from the Romiſh Tranſubſtantiation, a ground whereon to build this extravagancy; whither-ſoever I direct my ſight, I can aſcertain you of nothing that my eye ſees: I enter into a Garden, and there I behold here Lillies, and there Roſes, I ſmell them, I touch them, and yet I may queſtion the truth of this, and doubt if I ſee any ſuch thing, what if the red of the Roſes and the white of the Lillies be now by an Euchariſtick-like Miracle the covertures of ſome other ſubſtances that are neither Roſes nor Lillies; ſo perhaps 'tis not a Roſe that I ſmell, a Lilly that I ſee, Fire that I feel, an Apple that I taſt, a Trumpet that I hear, but ſome other ſubſtances in their ſhape, and cloath'd with their Garments: As 'tis not Bread that I ſee in the Euchariſt, but another ſubſtance, to wit Chriſt's Body and Blood under the accidental parts of Bread and Wine; what do we know but the whole viſible Maſs of this World, and all the Objects of our Senſes are nothing elſe but meer accidents and Superficial Repreſentations of things that perhaps were and now have no foundation in being, or never were, but have ever been ſupplied by God's infinite power? Thus the Pyrrhonian Triumphs upon the ſame ground whereon the Romanist ſettles that ſtrange Doctrine of Tranſubſtantiation, while the whole Body of Chriſtian Religion is as it were a flote and carried too and fro by the wind of this uncertain Doctrine. For if our Senſes may miſtake their own proper object, as confeſſedly the Romaniſt ſayes they do in the Euchariſt, our Faith is nothing elſe but fancy and uncertainty: Comes it not by hearing? Fides exauditu? if than one ſence may be deceiv'd, why may not likewiſe the other? What I ſee in the Euchariſt is not Bread; though it appears to be ſuch, perhaps what I hear is not the true Word of God, though it ſhine with all the Characters thereof: In fine, ſince our Senſes are capable of an errour relating to their proper object, an eye-witneſs now can be no witneſs at all, or at leaſt no Conviction: To what purpoſe then did our Saviour ſhow himſelf after his Reſurrection ſo often, and to ſo many in the day of his glorious Aſcenſion? In promptu cauſa eſt, the Anſwer is at hand, to no purpoſe, if our Senſes could miſtake their proper object, and what ſo many eye-witneſſes ſaw and judg'd to be Chriſt, could have been his meer ſhape and figure, as the Marcioniſt pretends, with a clear advantage over and from the Romaniſts whoſe Doctrine he may eaſily make uſe of in defence of his error and Hereſie. To conclude, if what appears to the eyes of all men to be Bread, is no ſuch thing, what has been ſounded in the ears of all the World, from Father to Son as a truth may prove a falſhood? Our ears being no leſs apt to be impos'd upon than our eyes. Which looks like a mortal blow to all tradition of equal authority with Divine Scriptures, and I diſcover not yet how the Romanist can ſhun it: For ſince he grants we may all, and have been from the Cradle of the Church, miſtaken in what we ſee, may not we likewiſe be deceiv'd in what we have heard from our Fathers, and they in what they have heard from their Fore-runners, &c. And the rather that an ear-witneſs is not ſo much to be credited as he that has ſeen: You judge by this diſcourſe, what extreams theſe are forc'd into, who deny on ſo ſlight grounds the greateſt and moſt ſenſible evidence, which is that of our ſenſes: But Chriſt's Word, ſayes the Romaniſt, is my ſecurity; he aſſures us the Bread is chang'd into his body, I enquire no more: Who ſpeaks ſo forgets, or knows not what is ſaid elſewhere, litera occidit, the letter killeth, and the literal Senſe is an occaſion to ſeveral of groſs errors and pitiful miſtakes: Chriſt is called a Door, a Rock, a Wine Tree, a Lyon, &c. We would be look'd upon as beſides our ſelves if we aſſented to all this, as interpreted in the literal ſence, and according to the bare ſound of the words: For as the literal ſence of ſuch and the like expreſſions, involves not only obvious implicancys and manifeſt abſurdities, but moreover was conſtantly contradicted by the experimental knowledge of ſuch as were ſo happy as to ſee Chriſt, even ſo in our caſe, theſe words, this is my Body, if underſtood conformably to the mute Letter, both repreſent to 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, Act. 3.22. that the Heavens muſt receive Chriſt until the times of reſtitution of all things.

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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 'tis 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. 'Tis 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 'tis 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 'tis 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 the moſt part, than praying: At leaſt, certain it is, the common ſort is withdrawn by ſuch outward ſhows, from uniting their hearts to God by fervent Prayer: The uſe of Images then, is not ſo great a help to Devotion, as the Romaniſts do falſly imagine.

4. Nevertheleſs their Image-worſhip, though to be rejected, is not ſo intollerable as their adoration of the Conſecrated Wafer; becauſe beſides what I have ſaid before, it may happen, and I am of opinion very frequently, that their Prieſts either want the neceſſary intention, or intirely forget, or deſignedly will not Conſecrate the Wafer: In this caſe meer unconſecrated Bread is ador'd, and expos'd on their Altars to the publick Cult: Will they ſay this is no inconveniency, though the People may be guiltleſs becauſe of their invincible ignorance, and ſtrong imagination of Chriſt's Body really there exiſtent. The thought of this accident, which no doubt happens frequently, with-draweth ſeveral Romanists from yielding to the Wafer, that Soveraign Cult, due to God only.

5. There is another inconveniency, not unlike the precedent, in a ſort of Worſhip ordinary amongſt Romaniſts: They honour the Relicks of Saints, as their Bones, Garments, and Parcels of their Bodies, they expoſe them to the publick Cult on their Altars, they carry them with a ceremonious pomp in their ſolemn Proceſſions: But what if theſe Relicks be of Men that are not in Heaven? For I ſuppoſe 'tis no Article of their Faith, that whom the Pope Canonizeth, as they ſpeak, is not a Reprobate; ſince his infallibility was never yet declared by any of their eighteen General Councils, he is not infallible, when he declares this man to be in Heaven, or that Woman to be a Saint: Perhaps then you invocate a damn'd Soul, you kneel before the Bones of a Reprobate, you ask help from thoſe whom God has rejected; than which I can imagine nothing more abſur'd: If this were well reflected on by the Romaniſts, they would not be ſo forward in worſhipping the remainder of the dead.

6. 'Tis now full time, leſt I exceed the bonds I have ſet to my ſelf, to ſpeak one word of their Eccleſiaſtical Diſcipline: When I conſider beſides, the Written Law of God, how many and how heavy Obligations the Romiſh Church impoſeth upon her Subjects, I am fully convinced that Popery is juſtly called, and without exaggeration, a meer ſlavery; the Crown'd heads are lyable to it, no leſs, yea rather more than others: Moſt of Romanist Divines teach without any warrant, either from Scripture or reaſon; the Popes of Rome have power to depoſe Princes, untye their Subjects from their ſworn allegiance, to give their Dominions, primo occupanti, to ſuch as can conquer them if they refuſe to purge their Kingdoms of opinions judg • d by Romaniſts Heretical. This you may ſee at large in the Council of Lateran, held under Innocent the third, third Chapter.

7. The Romiſh Church enſlaves ſo far the underſtanding of her Followers, as to forbid them the uſe of that rational faculty God has beſtowed upon us, chiefly to find out by its light the true Church, and having found it to govern our ſelves therein by the ſame, to ſearch the Scriptures, to try the Spirits if they be of God or not, leſt we be carried away by the wind of all ſort of Doctrine. But this is not permitted to the Romaniſts, they muſt pull out their eyes and ſay, white is black, if a General Council, though never as yet proved by them infallible, affirm it: This occaſion'd an ancient Philoſopher to call the Chriſtian Religion, the Religion of Fools, not becauſe they believe things above the reach of Humane Reaſon; for that is no folly, but on this account, that ſome of them, to wit the Romanists, believe as 'twas inſtanc'd in the Euchariſt, or Lord's Supper, that which is contradicted by the experimental knowledge of all our Senſes.

8. 'Twas a Liberty and Priviledge of the Primitive Church,1 Cor. 10.24, 25, 27. as S. Paul witneſſeth to the Corinthians, that whatſoever is ſold in the Shambles, whatever is ſet before us we may eat, asking no queſtion for Conſcience-ſake, that every Creature of God is good, and nothing to be refuſed, if it be received with Thankſgiving; the Roman Church has taken away this Priviledge, and commands abſtinence from Meats, ordains Faſts obſerved moſt punctually by ſome of them, falſely perſwaded the beſt part of Chriſtian perfection conſiſts in ſuch indiſcreet Rigors, not knowing that true vertue conſiſts mainly in an intire Victory, we ſhould endeavour to get over our own Paſſions, our moſt dangerous, becauſe Domeſtick Enemys: So many commanded Faſts as we ſee in the Romiſh Church, under the pain of Mortal Sin, are no doubt, an occaſion of ſin and diſobedience to many, who think themſelves obliged in Conſcience to obſerve them as injunctions of their Church: Cardinal Bellarmine that Renown'd Romanist, was of this opinion: 'Tis reported, he was wont to ſay, that if 'ere he happen'd to be Pope, he would aboliſh the Obligation of the Lent Faſt. No doubt becauſe he judg'd it a too heavy Yoke, and on this account more hurtful than profitable.

9. Marriage in the pureſt age of the Church, was not forbidden to Eccleſiaſticks; ſaith not S. Paul, 1 Timot. 3. that a Biſhop may be the Huſband of one Wife. Hebr. 13.4. That Marriage is honourable in all, and the Bed undefil'd: And writing to Timothy, 1 Timot. 4.3.6. that forbidding to Marry, and commanding to abſtain from Meats, is the Doctrine of the Devils: Was not the Forerunner of Chriſt, the Son of the High-Prieſt Zacharias, an evident mark, that our Saviour approv'd of, and honoured ſuch ſort of Marriages? yet the Romiſh Church adding ſtill great and heavy weights to the yoke of Chriſt, forbids expresſly Eccleſiasticks to Marry, though S. Paul ſaith,1 Corinth. 7.2. let every man, that is, whether Clergy or Layman, unleſs he hath the Gift of Continency, have his own Wife; which Gift is always ſuppos'd when a Man or a Woman vows Chaſtity: So if you find by experience, you have it not, you are obliged not to vow, or if you have vowed raſhly, flattering your ſelf, you had this Gift, you are no more engag'd by your former vow, becauſe none is obliged to perform beyond what lies in his power, and 'tis in no man's power to live continently, without a Gift of Continency, which God beſtoweth on whom he pleaſes, and refuſeth it to others as he thinks fit; who may, and perhaps are obliged in this caſe, to ſecure themſelves from Sin and Temptation, by a lawful Marriage: For in this conjuncture, Melius est nubere quam uri, 'tis better to Marry than burn.

10. 'Tis obſervable, the moſt of thoſe that enter theſe Orders, they call commonly Religious, make their vows ſo young and ſo inconſiderately, that they hardly ever reflect on what they undertake, ſeveral of them proteſt they are forced thereunto by their Parents, or upon the account of ſome other humane reſpects and intereſt, and if afterwards they renew twice a year, as 'tis cuſtomary amongſt the Jeſuits, their firſt vows, 'tis but with their Lips and not from their Heart: They may ſin, I confeſs, by this diſſimulation, though I am perſwaded, their Crime is none of the greateſt, becauſe of the juncture and neceſſity of their affairs; but however this Sin communicates no validity to their vow, which ſubſiſts not in reality, without an intire liberty, freedom, and inward conſent, becauſe of the heavy and inſupportable Yoke it lays on their Necks; which in this caſe they may ſhake off at the firſt opportunity, and follow that ſort of Life they ſhall find moſt convenient for their Spiritual concerns and good of their Souls.

11. I wonder'd often upon what grounds the Romaniſts call theſe three vows of Chaſtity, Poverty, and Obedience to their Superiors, Evangelical Counſels, becauſe I had never read in the Goſpel, that Chriſt exhorted ever any to tye themſelves to his ſervice by ſolemn vows. He counſelled, I confeſs, a young man to ſell all he had, and give it to the Poor, but not to make a vow to do ſo: Neither could I ever be perſwaded, nor any rational man ever will, that 'tis a higher degree of perfection to vow, for inſtance, Chaſtity, than to live in Continency, without ſuch a tye and obligation.

12. This is nevertheleſs the Doctrine of the moſt learned Romaniſts. And if I remember well of their chief Divine Thomas Aquinas, but as they commonly ſay in Sorbon, Amicus Ariſtoteles, amicus Divus Thomas, ſed magis amica veritas, no man's authority is to be admitted of againſt the truth, which undoubtedly ſides not with them in this conjuncture; becauſe their aſſertion is intirely grounded on this weak and illuſory reaſon, that he who vows Continency, ſacrificeth to God the thing men make moſt account of, that precious liberty, they think preferable to all the Riches of the World, which he that lives chaſt without ſuch a tye does not.

13. This I ſay is a meer falſhood and a flat illuſion, for though I vow, I keep intirely my former liberty. True 'tis I can't break this promiſe and vow made to God if it be a real one, without committing a ſin, but this puts me in a worſe condition than I was in before: For now if I fall, I commit two Sins, one againſt my Vow, and another againſt the vertue of Continency, whereas before I vowed I could be guilty but of one. I think then the ſtate of higheſt perfection is that which removeth us fartheſt from ſin and the occaſions thereof, which certainly vows do not, but enſnaring men rather becauſe of their great weakneſs and frailty, expoſe them to both by that perverſe, though inbred inclination of theirs, to whatever is forbidden them; for nothing more true than nitimur in vetitum ſemper, &c.

14. This engageth me here to the defence of an Aſſertion, which will be looked upon as a Paradox by the Romaniſts, yet if reflected on without preoccupation, is a clear, ſimple, and undenyable truth: They dry up all the veins of their Eloquence in extolling a Religious Life, as they call it: they ſay it is moſt perfect, happy, bleſſed, and what not: read Jerome Platus on this Subject, and you ſhall find him as whimſical in his notions of this imaginary happineſs, as Plato was in his abſtract Idea's.

15. I can prove to perſwaſion there is no way of ſerving God more dangerous, and wherein you ſhall meet with greater obſtacles to your ſpiritual progreſs and eternal happineſs, than in theſe pretended Religious Orders, as they now ſtand of the Romiſh Church; my reaſon is clear, and runs thus, becauſe their yoak is incomparably greater and heavier than that of other Chriſtians, ſince beſides the Commands of God and their Church, they tye themſelves to a numberleſs number of petty obſervances and rules, which though they confeſs bind not their conſcience, yet they teach none of them can ſcarce ever be tranſgreſſ'd without ſin, either ratione ſcandali, by reaſon of the ſcandal, or ratione contemptus, becauſe of the contempt of Authority, or on ſome other account; they ſay as yet ſomething more ſtrange, that non progredi, regredi eſt, 'tis not enough for them to obſerve the Commands of God and the Church, they call that non progredi, no progreſs, unleſs they do more than he has commanded, by ſtanding with as great preciſeneſs to their Cuſtoms and Rules, as if they were an eſſential part of Gods written Law.

15. In what fears then, if they have a timorous conſcience; in what troubles and turmoils, and what vexation of ſpirit they live in: for if ſo few keep Gods Commands, as 'tis ſaid the Juſt falls ſeven times a day, what judgment may we frame of them who pretend to do more than he has ordain'd, by obſerving a number innumerable of petty Rules, Statutes, and frivolous Cuſtoms. On this account I have heard ſeveral amongſt them ſay what I believe to be moſt true, that their yoke was not like to the yoke of Chriſt, ſweet and light, Jugum ſuave & onus leve, but rather exceedingly bitter, and moſt heavy, Jugum amarum & onus grave.

16. In fine, I may affirm, without deviating from the Truth, That theſe Romiſh Vows are rather Snares to intrap Souls, than true means to their attaining to a higher degree of Glory in Heaven. The Devil overcomes ſome by manifeſt Temptations, and a flat Propoſition of Sin, but becauſe ſome others, deſirous to live after a more perfect manner, admit not ſo eaſily of his Suggeſtions, he catcheth them by their own inclinations, by vowed engagements, to the purſuance of a Perfection, which, through Humane Frailty, they ſhall never reach to; ſo weary to ſwim always againſt the water, they are forc'd, at length, to yield to the ſtream, and go downwards, which was the Enemies ſole aim and main deſign.

17. Out of this foregoing Diſcourſe, we may conclude, Proteſtants to be moſt happy, as meeting with none of theſe forementioned Obſtacles, to their eternal happineſs, ſo long as they follow the Maxims of true Proteſtancy. For,

Firſt, Their Faith is not ſo blind, though ſubmiſſive enough to Church Authority, as to hold for Divine Truths, the fanciful Opinions of fallible Men, or Deciſions of errable Councils: The Word of God onely is their Rule, to this they are taught to conform their Faith and their Actions.

Secondly, They are not tortur'd and turmoil'd with Doubts, if they be Baptiz'd or not, becauſe they know the Exiſtency of Baptiſm to be independant on the Miniſters uncertain intentions.

Thirdly, They have no Incitement to Sin, by relying on a middle place between Heaven and Hell; they hold no Purgatory, and ſo are powerfully deterr'd from offending God, through fear of his terrible Juſtice exercis'd in Hell, upon ſuch as die without Repentance.

Fourthly, They reject the dangerous diſtinction of Venial, and Mortal Sin, as opening a door to Looſeneſs; for though ſome Sins be more heinous than others, yet in this we muſt confeſs a perfect equality, that they are all offences of an infinite 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.

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. 'Tis Proverbial amongſt the Romanists, That out of the Church there is no hopes of ſalvation. In what ſenſe this is true, 'tis 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 'twere 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 'twas 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, Imageworſhip, 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 Principles they follow, by profeſſing Proteſtancy a probable and well-grounded opinion, That worſhipping God after the Proteſtant manner, they may attain to the end they were created for, which is eternal happineſs.

SECT. 2. Concluſions flowing naturally from the ſecond Principle of this method.

THE ſecond Principle was, That Proteſtants may be ſaved more eaſily, and with greater ſecurity, than thoſe of the Romiſh Perſuaſion. I ſhall not repeat here what I ſaid before, to explain, rather than to prove this ſelf-evident Truth, hence only I infer what is evident enough of it ſelf without any formal inference.

I. That Romiſh Prieſts are obliged not to endeavor, as they do, the Converſion, or rather Perverſion of Proteſtants, becauſe 'tis a ſin to withdraw any man from the ſafeſt way to Heaven.

II. The Romanists once convinc'd, as I hope they are, of this ſecond Principle, muſt of neceſſity renounce Popery, and profeſs Proteſtancy, there being an obligation incumbent to all men in matters of ſuch a high Concern, to chuſe that which is ſecureſt.

III. Proteſtants muſt ſtand ſtoutly to their own Religion, and way of Divine Worſhip, and cannot, if they regard a good Conſcience, after this inſtruction turn Romanists, becauſe in ſo doing they would endanger their own Souls, by reaſon of the forementioned obſtacles to ſalvation in the profeſſion of Popery.

IV. All true Protestants, and more particularly Thoſe who by their Dignity, Office, and Imployment, are to watch over the Flock, muſt needs, if they will perform their duty, endeavour with all Charitable and Chriſtian means the Confirmation of Proteſtants in Protestancy, and the Converſion of their Popiſh Subjects from Popery, elſe they forfeit their Character and Miniſtry, as neglecting the ſpiritual concerns of Souls redeem'd by the precious blood of Chriſt, and committed to their truſt and vigilancy: If I have been my ſelf inſtrumental to the perverſion of ſeveral, while miſled by a blind Zeal, I ſaw things but under one light, I ſhall, at Conveniency, repair this Damage done to the Church, by writing in my ſpare-hours ſuch inſtructions as may be ſubſervient to their returning homewards, or uſeful to the converſion of others, and particularly my neareſt and deareſt Relations.

V. I ſhall put here a ſtop to my Pen, and an end to this Treatiſe, with a ſhort and charitable Advice to all His Majeſties Subjects of the Romiſh Perſuaſion.