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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

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

or pointed out by the light of a true demonstration and the like Such disputes I ever thought Otiosorum hominum negotia the affairs of those that have no affair to busie themselves withal I judg'd them fitter to destroy than edifie to nourish and spread Errors than to increase Piety and dispell Ignorance 5. I studied several years the Jesuit School-divinity and I may say in all truth I reap'd no other benefit thereby save only that in my own conceit and perhaps in the opinion of some others I became an able Disputant about what About Chymera's beings of reason as they speak Impossibilities and such like whimsical notions 6. Yet in the midst of these hot disputes we had often for meer Punctilo's of honour and a vain repute of some sharpness I felt often the Spirit of God working interiourly my Conversion by the secret voice of his Holy Inspiration which caus'd me often to break out in these or the like words Quid haec ad aeternitatem What avails all this for my last end and eternal felicity 7. As to the practical part of the Romish School-divinity relating to Cases of Conscience the World knows how far from a true and sincere Conscience are those men commonly called Casuists I read several of them most exactly but was still displeas'd at their far fetch'd subtilties invented for the avoiding of sin but in reality are the true sources of all loosness and iniquity Whatever crime your Conscience accuseth you of consult but a Romish Casuist and he will instantly indeavour your repose by some byass or another tending to his own interest and the setling of your inward peace on some frivolous distinction or groundless precision 8. Such sort of men are great Patrons of self-love and always prone to pronounce in favour of our corrupted nature against the light of their own Conscience and Reason and under pretence of shunning severity they fall into th' other extream more dangerous by yielding through an interess'd complacency to the perverse Inclinations of such as require their advice 9. I had great intimacy with several Romanists perswaded of the lawfulness of such immoral Practices their common by-word was Les gens d'esprit ne pechent point that is witty men hardly ever sin Their reason was because sin for instance Adultery may be look'd on as a double fac'd medal the one side whereof represents to us a natural act th' other side an injust act their meaning is if you consent to an Adultery as 't is a natural act precisely you shun by this precision the guilt of sin since an act as natural is not sinful but if you consent to it as 't is an injust act you commit then a sin which witty and sharp men especially Casuists I fancy will never do knowing how to distinguish in the same individual act rationem actus rationem peccati the formality of an act from that of a sinful act 10. So the dultish sort only either incapable of or not reflecting on such precisions shall commit Adulteries or any other sins for want of this prescinding faculty Than which no greater illusion could I ever conceive as to commit a sin were not more than enough to desire an ill thing or what is necessarily tyed to an ill and unlawful object known to be such 11. These and the like dangerous opinions which we shall discuss in another place put often my thoughts to a stand in order to examine what truth could be in these ordinary reproaches made by Protestants against Romanists accus'd commonly by them of disconformity with the Primitive Church of Novelties Errors and Superstitions 12. Being thus perplex'd in mind and as Hercules in Bivio uncertain what way to make choice of I came to Scotland where because of some repute I had got abroad of a Scholar I was put instantly to work by the Jesuits against M. Menzeis Doctor and Professor of Divinity in Aberdeen I wrote then in a short time a Treatise of some bulk against his way of defending the Protestant Religion but neither to my own satisfaction though several others seeing things but under one light seem'd to be perswaded by my arguments nor to the satisfaction of most Romanists who thought and said my Doctrine in some material points was not unlike or the same with that of Protestants 13. After a stay of about two years in Scotland after an accurate parallel of Protestancy and Popery and a scrupulous scrutiny of the most material grounds they both stand on I came to London as to a safe Sanctuary where I might serve God in all freedom and security 14. The extream kindness of the Londoners to all distress'd Persons and their late unparallelable Charity to the Persecuted Brethren of the French Nation could not but inspire me with high sentiments of their Piety and Religion 15. I must confess here ingenuously that the English Nation exceeded not only formerly their Neighbours in Warlike Exploits and would yet if times and occasion put them to it but were ever and are still far beyond them all in beneficency and works of Charity the genuine Characters of Divine Faith and true Christianism influenc'd no doubt by the example of our most wise and most Gracious Soveraign who as he defends and conserves by all imaginable means the Protestant Religion so favours all such with his Royal Protection and Friendship that conform to it by renouncing their Errors and Popery 16. I foresee this change of mine how well grounded soever will stir up against me 1. My former Brethren the Jesuits 2. My nearest Relations who are for the most part and ever were Zealous Romanists I doubt not nevertheless but they shall put a favourable construction on what I have done provided 1. They condemn me not incognitâ causâ unheard and 2. Suspend their censure till after an impartial and intire perusal of this present Treatise all preoccupation Mother of error laid aside 17. They cannot say that any other motive but that of saving my Soul in the securest way caus'd me to withdraw from them and side with Protestants They know I was in a Condition amongst them to want for nothing being supplyed with necessaries sufficiently but now I must rely on Gods Providence and my own Industry Yet this I am not troubled at since Christ has said Search first after the Kingdom of Heaven and then all other things ye stand in need of shall be added unto you Since he can neither deceive nor be deceiv'd may we either think or say without Blasphemy he will disappoint such as have setled all their hopes in his infallible promises but to shun Prolixity I come to the main point I aim at which is to give to the publick an infallible method not written of for ought I know by any other to reduce Romanists to Conformity with the Reform'd Churches By the same means I shall lay open to the World on what grounds I have forsaken Popery and embrac'd Protestancy 18.

This method to be such as 't is design'd shall be 1. Plain that every one may understand it 2. Peaceable that the will may be gain'd and by it the understanding sweetly conquer'd 3. Short that it may be proportionable to the leisure of the most busied and none through Prolixity loth to read it All this I hope I shall perform to the satisfaction of Protestants and Conviction of Romanists if I make out with the clearness of a Noon Sun-shine 1. That Protestants may be saved 2. That they may be saved more easily and with greater security than those of the Romish perswasion 19. The first of these Principles proved will cause Romanists to look upon Protestants with a brotherly Love and Charity the second once establish'd will force them sweetly but irresistably to side with them as to matters of Religion and Divine Worship since they are perswaded in a business of such a weighty moment as is that of our Everlasting Happiness Tutius semper est eligendum the safest must still be preferred before what is less secure 20. This Treatise shall contain three short Articles in the two first I shall prove evidently to all Impartial Readers the forementioned truths in the last we shall raise such inferences as flow naturally from these two foregoing Principles ARTICLE I. PRINCIPLE I. That Protestants may be saved SECT I. 1. NOthing makes Romanists more averse from Protestants than this groundless perswasion of theirs that Protestants cannot be saved this is the sole cause of their obstinacy in Popery the true source of their immortal hatred against us and the very root of these extream Rigors they have practis'd against Protestants where-ever they happen'd to be absolute Masters This pitiful mistake wherein I liv'd several years was as a veil before my eyes hindering me to see the truth which now by the Grace of God I see clearly 2. Because this Principle is of great moment for the Conversion of Romanists I shall prove it to perswasion in two different ways 1. Positively by positive and evincing Reasons 2. Negatively by shewing there can be no let or hinderance of Salvation to such as profess Protestancy 3. I can imagine but two things necessary to Salvation or the attaining of Eternal Felicity The First is to live conformably to the Law of God because he is what he is our Soveraign Lord and Master The Second is to live conformably to the lawful Commands of such men as have their Authority deriv'd from him as the first Law-giver such are Kings Magistrates Princes and all Superiors whatsoever in their respective degrees of Superiority and Authority 4. As to the first point what people in the World professeth a more sincere allegiance to God or a more scrupulous observance of his Holy Law than the Reformed Churches do So as of old it was said Not us in judaeâ Deus that God was known particularly to the Jews we may say in all truth of them there is no where such a general knowledge whether practical or speculative of his Holy Law as amongst Protestants they read it in their Churches they interpret it in their Pulpits they peruse it in their Families they make it the Subject of their private Meditations of their more serious Conversations The Star they guide themselves by through the stormy Sea of this World is no other but Gods Infallible written Word whereunto they conform or which is all one for my intent they ought by their Principles to conform their Thoughts Words and all their Actions Is it than consistent with reason to exclude from a capacity of Eternal Felicity such as not relying upon uncertain Traditions regulate all their steps by the rule of God's Infallible Word Let us lay aside our own particular fancys and renounce our too partial and preoccupated Judgments and we shall instantly pronounce in their favour not a little discontent and amaz'd at our former uncharity and gross mistakes 5. Their Doctrine relating to our allegiance due to all Superiors is so wholesome and peaceable that I can imagine none more subservient to the interest of Princes they are infinitely averse and with all reason from that irrational opinion of most Romanist Divines who teach the Pope of Rome has power to Depose Princes when it pleaseth him to fancy they are Hereticks Whether they give a direct authority to the Pope over Kings which is no less than to enslave all Crown'd Heads to the Bishop of Rome or an indirect one only to depose Princes in certain Junctures 't is clear they take from Caesar what is Caesar's that independency on all earthly power God has allowed him here on Earth Princes are accountable to the King of Kings for all their actions and we to them if we forget so far our duty as to refuse them due allegiance This Doctrine being confess'd and profess'd by all true Protestants can we either think or say they are Reprobates or not in the way to Heav'n 6. To banish such an unchristian fancy far from your thoughts remember what is said in Scripture God illuminates all men illuminat omnem hominem for what end For no other but that by this light they may discover the way to their last end if all men be thus illuminated are Protestants excepted Are they not men and most of them great examples of vertue and piety 7. I wonder'd often to hear Romanists grant such as shall never hear of Christ and his Gospel were nevertheless in a capacity to save their Souls provided they lived conformably to the dictates of right reason I was amaz'd I say to hear them confess this and so inconsequentially deny the same to Protestants but what can we expect from preoccupated judgments but in just Censures uncharitable Reflexions and illegal Conclusions 8. I desire them here to consider that no people in the World hath higher sentiments of God and lower of themselves than those of the Reform'd Churches Which are confessedly the best Dispositions can be imagin'd to render us capable of that end we were created for They neither rely on the Mediation and Merits of Saints nor on their own good works they ground all their hopes of Salvation on the precious blood of Christ shed for us upon the Altar of the Cross they exalt highly by all their principles Gods infinite goodness and mercy ever acknowledging when they have done all they can they are but useless Servants and that all their sufficiency floweth from that overflowing Fountain of all power goodness and mercy 9. And if without faith 't is impossible to please God we have all reason to say they are most acceptable to his eyes since they show by their works their Faith is a saving and living Faith Who ever hath convers'd with them more intimately and will speak impartially what he thinks of their Life and Conversation shall easily assent to this and confess ingenuously they are the best representatives of the Primitive Christians so real you shall find them