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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26615	Protestancy to be embrac'd, or, A new and infallible method to reduce Romanists from popery to Protestancy a treatise of great use to all His Majesties subjects, and necessary to prevent error and popery / by David Abercromby, D., lately converted, after he had profess'd near nineteen years Jesuitism and popery.	Abercromby, David, d. 1701 or 2.	1682 (1682)	Wing A86; ESTC R6382	30,832	174

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 't is 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 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 't is 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 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 't is 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

PROTESTANCY To be Embrac'd OR A New and Infallible Method To Reduce ROMANISTS FROM POPERY TO Protestancy A Treatise of great Use to all His Majesties Subjects and necessary to prevent Error and Popery By David Abercromby D. Lately Converted after he had Profess'd near Nineteen Years Jesuitism and Popery LONDON Printed for the Author by Thomas Hodgkin 1682. TO THE Right Reverend Father in God HENRY LORD BISHOP of London Dean of His Majesties Chappel and one of His most Honourable Privy Council My Lord I Was once fully resolved to side first openly with the Protestant Church and then to inform the Publick of the true motives of my Conversion from Popery to Protestancy but upon second thoughts ad obstruendum os loquentium iniqua to stop the mouths of such as could misconstrue my intentions I judg'd it necessary to prevent the reflections of some and surprisal of others I acknowledge my self in this Conjuncture Accountable by duty to two sorts of persons 1. To the Jesuites my former Brethren 2. To the Roman Catholicks of my familiar acquaintance I was looked upon by those as being able to serve them at home as I had not been useless to them abroad and by these as a zealous Defender of Popery If I can but allay the first heats of both and hinder a sudden rise of anger and passion I may hope by this peaceable method to conquer irresistibly their understandings yea if pre-occupation stand not betwixt them and the truth strike at their hearts and change their wills My Thoughts my Lord were not long at a stand under whose Patronage this short Treatise should face the Publick it being chiefly intended for the Conservation of the Protestant Religion and Conversion of His Majesties Subjects from Superstition and Popery I was of opinion you could claim a peculiar right to it not only on the account of your Character and Dignity but particularly because of that Apostolick zeal you are inflam'd withall for your Flocks spiritual Concerns and Proficiency whereby you are powerfully moved to accept of and defend whatever may prove instrumental to the increase of true Virtue and Christian Piety I confess ingenuously your Deep Knowledge makes me somewhat apprehensive of your Censure but your eminent Virtue puts me in hopes again you will easily pardon whatever you shall find defective in this method or not answerable to your own Accuracy Yet I have call'd it and hope it shall prove such infallible for two Reasons 1. Because taken wholly it amounts to a clear and forcible Demonstration though perhaps each Argument it contains will not prove a full Conviction to every obstinate Romanist 2. Because it relies on Self-evident Principles and overthrows the most material Obstacles to the Conversion of Romanists I mean their preoccupated Opinions and groundless Fancies That Protestants are all Reprobates Schismaticks Hereticks and such as retreat from Popery to Protestancy Apostates but however this method prove otherwise infallible which the event must determine one thing I may confidently ascertain it will shew infallibly to Posterity with what respect I am MY LORD Your most Humble And Obedient Servant David Abercromby The most material Contents of this Book I. THE EPISTLE DEDICATORY II. The Authors former Life and the occasion of his Conversion Page 1 III. That Protestants may be saved Page 19 Grounded 1. On their Allegiance to all their respective Superiours Page 21 2. On Gods general providence and care to illuminate all men for attaining the end he created them for Page 25 3. On their high sentiments of Gods mercies and Christs merits Page 27 4. On their living and lively faith Page 28 5. On their belief of all Fundamentals and Acts of true divine Love Page 30 6. On the Nature and Doctrine of a probable Opinion received by Romanists Page 33 7. On this undeniable Truth That they are neither Schismaticks nor Hereticks but true Members of the Vniversal Church Page 44 IV. That Protestants may be saved more easily and with greater security than Romanists grounded on their not admittance of these obstacles that are infallibly to be met with in the Profession of Romanism Page 62 Such be 1. Their rash and implicite Faith Page 64 2. Their endless Scruples caus'd by their doctrine relating to Baptism Page 65 3. Their less apprehension of Hell by their relying on Purgatory and of mortal sin by that dangerous Opinion of theirs That all sins deserve not eternal punishment Page 70 4. Their neglect and not reading of Divine Scriptures Page 71 5. Their Prayers in an unknown Tongue Page 75 6. Their Doctrine of Transubstantiation Page 76 7. Their Invocation of the Virgin Mary and other Saints Page 95 8. Their Image-worship Wafer-worship Relick-worship c. Page 97 9. Their renouncing Sense and Reason in favor of their Romish decisions Page 106 10. Their multiplied Fasts and Abstinency under pain of mortal sin Page 107 11. Their forbidding Ecclesiasticks to marry Page 110 12. Their insnaring Vows of Chastity Poverty Obedience and of more than God has commanded them to do Page 112 IV. Conclusions flowing from the Principles establish'd in the first two Articles Page 129 V. Charitable Advice to all His Majesties Subjects of ihe Romish Persuasion Page 145 Protestancy To be embrac'd OR An Infallible Method to reduce Romanists From Popery to Protestancy 1. THis little Treatise will be a Subject of great amazement to all such as have known my former Life and Conversation whereof courteous and curious Reader take this accurate short and true account 2. I was bred up in my greener years at Doway and in a short time became so good a Proficient in the mysteries of Popery that I enter'd the Order of Jesuits in France at my first instance I lived amongst them full eighteen years and more and I may say without vanity in some esteem and repute of a Scholar being judg'd after a solemn examen capable to teach Divinity and Philosophy in the most renown'd Universities of Europe which is the Jesuits way of G●aduating their own men in Divinity I taught in France Grammar in Lorrain Mathematicks and Philosophy and being graduate in Physick I practis'd it not unhappily and intend to practise it hereafter with certain hopes God willing of the same good success 3. All this while I studied more to the endowment of the intellective faculty by humane Sciences than to perfect my will by solid Vertues and Piety To which I thought the School-divinity as taught by Romanists was not a small hinderance The speculative part thereof being apter to beget doubts of the truth of Christianism than to clear those that men may and do sometimes frame to themselves 4. Take for instance they call in question and dispute if the Incarnation of God was possible or not if God can lye or speak a falshood if it be within the reach of his Omnipotency to condemn an Innocent soul to the pains of everlasting flames if his actual existency can be clearly proved

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