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
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
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
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 't is 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. 'T is 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 judgâ—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 't was instanc'd in the Eucharist or Lord's Supper that which is contradicted by the experimental knowledge of all our Senses 8. 'T was a Liberty and Priviledge of the Primitive Church 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 'T is 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 that a Bishop may be the Husband of one Wife That Marriage is honourable in all and the Bed undefil'd And writing to Timothy 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 let every man that is whether Clergy or Lay-man 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 't is 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 't is better to Marry than burn 10. 'T is 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 't is customary amongst the
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