The religion of Protestants a safe way to salvation, or, An answer to a book entituled, Mercy and truth, or, Charity maintain'd by Catholiques, which pretends to prove the contrary to which is added in this third impression The apostolical institution of episcopacy : as also IX sermons ... / by William Chillingworth ...

THE PREFACE To the AUTHOR of CHARITY MAINTAINED: WITH An Answer to his Pamphlet, entituled A Direction to N. N.

SIR,

UPon the first news of the publication of your Book, I used all diligence, with speed to procure it; and came with such a mind to the reading of it, as S. Austin, be∣fore he was a setled Catholique, brought to his con∣ference with Faustus the Manichee. For, as he thought that if any thing more than ordinary might be said in defence of the Manichean Doctrine, Faustus was the man from whom it was to be expected: So my perswasion concerning you was,—Si Pergama dextrâ Defendi possunt, certè hac defensa videbo. For I conceived that among the Champions of the Roman Church, the English in reason must be the best, or equall to the best, as being by most expert Masters trained up purposely for this war, and perpetually practised in it. Among the English, I saw the Jesuites would yield the first place to none; and men so wise in their generation as the Jesuits were, if they had any A∣chilles among them, I presumed, would make choice of him for this service. And besides, I had good assurance, that in the framing of this building, though you were the only Architect, yet you wanted not the assistance of many diligent hands to bring you in choise materials towards it; nor of many careful and watchful eyes, to correct the errors of your Work, if any should chance to escape you. Great reason therefore had I to expect great matters from you, and that your Book should have in it the Spirit and Elixir of all that can be said in defence of your Church and Doctrine; and to assure my self, that if my resolution not to believe it, were not built upon the rock of evident grounds and reasons, but only upon some sandy and deceitful appearances, now the wind and storm and floods were coming, which would undoubtedly overthrow it.

2. Neither truly were you more willing to effect such an alteration in me, then I was to have it effected. For my desire is to go the right way to eternal happiness. But whether this way lie on the right hand or the left, or straight forwards; whether it be by following a living Guide, or by seeking my direction in a Book, or by hearkning to the secret whisper of some private Spirit, to me it is indifferent. And he that is otherwise affe∣cted, and hath not a travellers indifference, which Epictetus requires in all that would find the truth, but much desires in respect of his ease, or plea∣sure, or profit, or advancement, or satisfaction of friends, or any humane

consideration, that one way should be true rather than another; it is odds but he will take his desire that it should be so, for an assurance that it is so. But, I for my part, unless I deceive my self, was, and still am so affected, as I have made profession, not willing I confess to take any thing upon trust, and to believe it without asking my self why; no, nor able to command my self (were I never so willing) to follow, like a sheep, every Shepherd that should take upon him to guide me; or every flock that should chance to go before me: but most apt and most willing to be led by reason to any way, or from it; and alwaies submitting all other reasons to this one, God hath said so, therefore it is true. Nor yet was I so unreasonable as to expect Ma∣thematical demonstrations from you in matters plainly incapable of them, such as are to be believed, and, if we speak properly, cannot be known; such therefore I expected not. For, as he is an unreasonable Master, who re∣quires a stronger assent to his conclusions then his arguments deserve; so I conceive him a froward and undisciplin'd Scholar, who desires stronger arguments for a conclusion than the Matter will bear. But, had you repre∣sented to my understanding such reasons of your Doctrine, as, being weigh∣ed in an eaven ballance, held by an eaven hand, with those on the other side, would have turned the scale, and have made your Religion more credible than the contrary; certainly, I should have despised the shame of one more alteration, and with both mine arms and all my heart most readi∣ly have embraced it. Such was my expectation from you, and such my preparation, which I brought with me to the reading of your Book.

3. Would you know now what the event was, what effect was wrought in me, by the perusal and consideration of it? To deal truly and ingenuously with you, I fell somewhat in my good opinion both of your sufficiency and sincerity: but was exceedingly confirmed in my ill opinion of the Cause maintained by you. I found every where snares that might entrap, and colours that might deceive the simple; but nothing that might per∣swade, and very little that might move an understanding man, and one that can discern between Discourse and Sophistry. In short, I was verily per∣swaded that I plainly saw and could make it appear, to all dis-passionate and unprejudicate Judges, that a vein of sophistry and calumny did run clean thorow it from the beginning to the end. And letting some Friends understand so much, I suffered my self to be perswaded by them, that it would not be either unproper for me, nor unacceptable to God, nor perad∣venture altogether unserviceable to his Church, nor justly offensive to you (if you indeed were a lover of Truth, and not a maintainer of a Faction,) if setting aside the Second Part, which was in a manner wholly employed in particular disputes, repetitions and references, and in wranglings with D. Potter about the sense of some supernumerary quotations, and whereon the main question no way depends, I would make a fair and ingenuous answer to the First, wherein the substance of the present Controversie is confes∣sedly contained; and which, if it were clearly answered, no man would de∣sire any other answer to the Second. This therefore I undertook with a full resolution to be an adversary to your Errors, but a Friend and Servant to your Person: and so much the more a friend to your person, by how much the severer and more rigid adversary I was to your errors.

4. In this Work my conscience bears me witness that I have, according to your advice, proceeded always with this consideration, that I am to give a

most strict account of every line, and word, that passeth under my pen: and therefore have been precisely careful for the matter of my Book to defend truth only, and only by Truth. And then, scrupulously fearful of scandali∣zing you or any man with the manner of handling it. From this Rule, sure I am, I have not willingly swerved in either part of it; and, that I might not do it ignorantly, I have not only my self examined mine own Work, (per∣haps with more severity than I have done yours, as conceiving it a base and unchristian thing to go about to satisfie others with what I my self am not fully satisfied;) but have also made it pass the fiery tryal of the exact censures of many understanding Judges, alwayes heartily wishing that you your Self had been of the Quorum. But they who did undergo this burthen, as they wanted not sufficiency to discover any heterodox Doctrine, so I am sure, they have been very careful to let nothing slip dissonant from truth or from the authorized Doctrine of the Church of England: and therefore whatsoever causeless or groundless jealousie, any man may entertain con∣cerning my Person, yet my Book, I presume, in reason and common equi∣ty should be free from them; wherein I hope, that little or nothing hath e∣scaped so many eyes, which being weighed in the balance of the Sanctua∣ry, will be found too light. And in this hope I am much confirmed, by your strange carriage of your self in this whole business. For though by some crooked and sinister arts, you have got my Answer into your hands, now a year since and upwards, as I have been assured by some that profess to know it, and those of your own party; though you could not want every day fair opportunities of sending to me, and acquainting me with any Exceptions, which, you conceived, might be justly taken to it, or any part of it (than which nothing could have been more welcome to me) yet hitherto you have not been pleased to acquaint me with any one. Nay more, though you have been at sundry times, and by several wayes, en∣treated and sollicited, nay pressed and importuned by me, to joyn with me in a private discussion of the Controversie between us, before the publica∣tion of my Answer, (because I was extremely unwilling to publish any thing which had not passed all manner of tryals, as desiring not that I, or my Side, but that Truth might overcome on which Side soever it was;) though I have protested to you, and sent it under my hand, (which pro∣testation by Gods help I would have made good) If you, or any other would undertake your Cause, would give me a fair meeting, and choose out of your whole Book any one argument, whereof you were most confi∣dent, and by which you would be content the rest should be judged of, and make it appear that I had not, or could not answer it, that I would desist from the work which I had undertaken, and answer none at all; though by all the Arts which possibly I could devise, I have provoked you to such a trial, in particular by assuring you that if you refused it, the World should be informed of your tergiversation: notwithstanding all this, you have perpetually, and obstinately declined it; which to my understand∣ing is a very evident sign that there is not any truth in your Cause, nor (which is impossible there should be) strength in your Arguments, espe∣cially considering what our Saviour hath told us, Every one that doth evill hateth the light, neither cometh to the light, lest his deeds should be re∣proved; but he that doth truth, cometh to the light that his deeds may be made manifest that they are wrought in God.

5. In the mean while though you despaired of compassing your desire this honest way; yet you have not omitted to tempt me, by base and un∣worthy considerations, to desert the Cause which I had undertaken; letting me understand from you, by an Acquaintance common to us both, how that in case my Work should come to light, my inconstancy in Religion (so you miscal my constancy in following that way to heaven which for the present seems to me the most probable) should be to my great shame pain∣ted to the life; that my own Writings should be produced against my self; that I should be urged to answer my own Motives against Protestantism, and that such things should be published to the World touching my belief, (for my Painter I must expect should have great skill in Perspective) of the Do∣ctrine of the Trinity, the Deity of our Saviour, and all supernaturall Verities, as should endanger all my Benefices present or future: that this warning was given me, not out of fear of what I could say (for that Catholiques if they might wish any ill would beg the Publication of my Book, for respects obvious enough,) but out of a meer charitable desire of my good and reputation: and that all this was said upon a supposition that I was answering, or had a mind to answer Charity Maintain'd; If not, no harm was done. To which cour∣teous Premonition, as I remember, I desired the Gentleman, who dealt between us, to return this Answer, or to this effect; That I believed the Doctrine of the Trinity, the Deity of our Saviour, and all other superna∣tural Verities revealed in Scripture, as truly and as heartily as your self, or any man, and therefore herein your Charity was very much mistaken; but much more and more uncharitably in conceiving me a man that was to be wrought upon with these Terribiles visuformae, those carnal and base fears which you presented to me, which were very proper motives for the Devil and his instruments to tempt poor-spirited men out of the way of consci∣ence and honesty, but very incongruous, either for Teachers of Truth to make use of, or for Lovers of Truth (in which Company I had been long ago matriculated) to hearken to, with any regard. But if you were indeed desirous that I should not answer Charity Maintain'd, one way there was, and but one, whereby you might obtain your desire; and that was, by letting me know, when and where I might attend you, and by a fair con∣ference, to be written down on both sides, convincing mine understan∣ding (who was resolved not to be a Recusant if I were convicted,) that any one part of it, any one Argument in it, which was of moment and conse∣quence, and whereon the cause depends, was indeed unanswerable. This was the effect of my Answer, which I am well assured was delivered: but Reply from you I received none but this, That you would have no con∣ference with me but in Print; and soon after finding me of proof against all these batteries, and thereby (I fear) very much enraged, you took up the resolution of the furious Goddess in the Poet, madded with the unsuc∣cessfulness of her malice,

Flectere si nequec superos, Acheronta movebo!

6. For certainly, those indigne contumelies, that masse of portentous and execrable calumnies, wherewith in your Pamphlet of Directions to N. N. you have loaded not only my Person in particular, but all the learned and moderate Divines of the Church of England, and all Protestants in general, nay all wise men of all Religions but your own, could not proceed from any other fountain.

7. To begin with the last; You stick not in the beginning of your first Chapter, to fasten the imputation of Atheism and Irreligion upon all wise and gallant men, that are not of your own Religion. In which uncharitable and un∣christian judgment, void of all colour or shadow of probability, I know yet by experience, that very many of the Bigots of your Faction, are partakers with you. God forbid I should think the like of you! Yet, if I should say, that in your Religion there want not some temptations unto, and some Principles of, Irreligion and Atheism; I am sure I could make my assertion much more probable than you have done, or can make this horrible impu∣tation.

8. For to pass by,

• First, that which experience justifies, That where and when your Religion hath most absolutely commanded, there and then Atheism hath most abounded: To say nothing,
• Secondly, of your notori∣ous and confessed forging of so many false Miracles, and so many lying Le∣gends, which is not unlikely to make suspicious men to question the truth of all: Nor to object to you,
• Thirdly, the abundance of your weak and silly Ceremonies, and ridiculous observances in your Religion; which, in all probability, cannot but beget secret contempt and scorn of it, in wise and considering men; and, consequently, Atheism and Impiety, if they have this perswasion setled in them (which is too rife among you, and which you account a piece of Wisdome and Gallantry) that if they be not of your Re∣ligion, they were as good be of none at all: Nor to trouble you,
• Fourthly, with this, that a great part of your Doctrine, especially in the points con∣tested, makes apparently for the temporal ends of the Teachers of it;

which yet, I fear, is a great scandal to many Beaux Esprits among you: Only I should desire you to consider attentively, when you conclude so often from the Differences of Protestants, that they have no certainty of any part of their Religion, no not of those points wherein they agree, Whether you do not that which so Magisterially you direct me not to do, that is, proceed a destructive way, and object arguments against your Adversaries, which tend to the overthrow of all Religion? And whether, as you argue thus, Pro∣testants differ in many things, therefore they have no certainty of any thing: So an Atheist or a Sceptique may not conclude as well, Christians and the Professors of all Religions differ in many things, therefore they have no certainty in any thing? Again, I should desire you to tell me ingenuously, Whether it be not too probable that your portentous Doctrine of Tran∣substantiation joyned with your fore-mentioned perswasion of, No Papists no Christians, hath brought a great many others, as well as himself, to Averroes his resolution, Quandoquidem Christiani adorant quod comedunt, sit anima mea cum Philosophis? Whether your requiring men upon only probable and prudential Motives, to yield a most certain assent unto things in humane reason impossible; and telling them, as you do too often, that they were as good not believe at all as believe with any lower degree of faith; be not a likely way to make considering men scorn your Religion, (and consequently all, if they know no other) as requiring things contradictory, and impossible to be performed? Lastly, Whether your pretence that there is no good ground to believe Scripture, but your Churches infallibi∣lity, joyned with your pretending no ground for this but some texts of Scri∣pture, be not a fair way to make them that understand themselves, believe neither Church nor Scripture?

9. Your calumnies against Protestants in generall, are set down in these words, Chap. 2. §. 2. The very doctrine of Protestants if it be followed closely, and with coherence to it self, must of necessity induce Socinianism. This I say confidently, and evidently prove, by instancing in one error which may well be tearmed the Capital, and mother-Heresie, from which all other must follow at ease; I mean, their heresie in affirming, That the perpetual vi∣sible Church of Christ, descended by a never interrupted succession from our Sa∣viour, to this day, is not infallible in all that it proposeth to be believed, as revealed truths. For if the infallibility of such a publique Authority be once impeached; what remains, but that every man is given over to his own wit, and discourse? And talk not here of Holy Scripture. For if the true Church may erre, in defining what Scriptures be Canonicall; or in delivering the sense and meaning thereof; we are still devolved, either upon the private spirit, (a foolery now exploded out of England, which finally leaving every man to his own conceits, ends in Socinianism); or else upon natural wit, and judge∣ment, for examining and determining, What Scriptures contain true or false doctrine, and in that respect, ought to be received, or rejected. And indeed, take away the authority of God's Church, no man can be assured, that any one Book, or parcel of Scripture, was written by divine inspiration: or that all the contents, are infallibly true; which are the direct errors of Socinians. If it were but for this reason alone, no man, who regards the eternal salvation of his soul, would live or dye in Protestancy, from which so vast absurdities as these of the Socinians must inevitably follow. And it ought to be an unspeak∣able comfort to all us Catholiques, while we consider, that none can deny the infallible authority of our Church, but joyntly he must be left to his own wit and wayes; and must abandon all infused faith, and true Religion, if he do but understand himself aright. In all which discourse, the only true word you speak is, This I say confidently. As for proving evidently, that I be∣lieve you reserved for some other opportunity: for the present, I am sure you have been very sparing of it.

10. You say, indeed confidently enough, that The deny all of the Churches infallibility is the Mother-Heresie, from which all other must follow at ease: Which is so far from being a necessary truth, as you make it, that it is indeed a manifest falshood. Neither is it possible for the wit of man, by any good, or so much as probable consequence, from the denyal of the Churches Infallibility to deduce any one of the ancient Heresies, or any one error of the Socinians, which are the Heresies here entreated of. For who would not laugh at him that should argue thus; Neither the Church of Rome, nor any other Church is infallible, Ergo, The doctrine of Arrius, Pelagius, Eutyches, Nestorius, Photinus, Manichaeus, was true Doctrine? On the other side, it may be truly said and justified by very good and ef∣fectual reason, that he that affirms, with you, the Pope's infallibility, puts himself into his hands and power, to be led by him at his ease and pleasure into all Heresie, and even to Hell it self; and cannot with reason say (so long as he is constant to his grounds) Domine, cur ita facis? but must believe white to be black, and black to be white; vertue to be vice, and vice to be vertue; nay (which is a horrible but a most certain truth) Christ to be Antichrist, and Antichrist to be Christ, if it be possible for the Pope to say so: Which, I say, and will maintain, howsoever you daub and disguise it, is indeed to make men Apostate from Christ to his pretended

Vicar, but real Enemy. For that name and no better (if we may speak truth without offence) I presume He deserves, who under pretence of in∣terpreting the Law of Christ, (which Authority without any word of express warrant he hath taken upon himself,) doth in many parts evacuate and dissolve it: So dethroning Christ from his dominion over mens con∣sciences, and instead of Christ, setting up Himself; Inasmuch as he that requires that his interpretations of any Law should be obeyed as true and genuine, seem they to mens understandings never so dissonant and discordant from it, (as the Bishop of Rome does,) requires indeed that his interpretations should. be the Lawes; and he that is firmly prepared in minde to believe and receive all such interpretations without judging of them, and though to his private judgement they seem unreasonable, is indeed congruously disposed to hold Adultery a venial sin, and Fornication no sin, whensoever the Pope and his Adherents shall so declare. And whatsoever he may plead, yet either wittingly or ignorantly, he makes the Law and the Law-maker both stales, and obeyes only the Interpreter. As if I should pretend that I should submit to the Lawes of the King of England, but should indeed resolve to obey them in that sense which the King of France should put upon them, whatsoever it were; I presume every understanding man would say, that I did indeed obey the King of France, and not the King of England. If I should pretend to believe the Bible, but that I would understand it according to the sense which the chief Mufty should put upon it, Who would not say that I were a Christian in pretense only, but indeed a Mahumetan?

11. Nor will it be to purpose for you to pretend that the Precepts of Christ are so plain that it cannot be feared, that any Pope should ever go about to dissolve them, and pretend to be a Christian: For, not to say that you now pretend the contrary, (to wit,) that the law of Christ is ob∣scure even in things necessary to be believed and done, and by saying so, have made a fair way for any fowl interpretation of any part of it: certainly that which the Church of Rome hath already done in this kind, is an evi∣dent argument, that (if she once had this power unquestioned, and made expedite and ready for use, by being contracted to the Pope) she may do what she pleaseth with it. Who that had lived in the Primitive Church, would not have thought it as utterly improbable, that ever they should have brought in the worship of Images, and picturing of God as now it is, that they should legitimate Fornication? Why may we not think, they may in time take away the whole Communion from the Laity, as well as they have taken away half of it? Why may we not think that any Text and any Sense may not be accorded, as well as the whole 14. Ch. of the Ep. of S. Paul to the Corinth. is reconciled to the Latine-Service? How is it possible any thing should be plainer forbidden, than the worship of Angels, in the Ep. to the Colossians? than the teaching for Doctrines mens commands in the Gospel of S. Mark? And therefore seeing we see these things done, which hardly any man would have believed, that had not seen them, Why should we not fear that this unlimited power may not be used hereafter with as little moderation? Seeing devices have been invented how men may worship Images without Idolatry, and kill innocent men under pretence of Heresie without murder; Who knows that some tricks may not be hereafter devised, by which, Lying with other

mens wives shall be no Adultery, taking away other mens goods no theft? I conclude therefore, That if Solomon himself were here, and were to de∣termine the difference, Which is more likely to be mother of all Heresie, The denial of the Churches or the affirming of the Popes Infallibility, that he would certainly say, This is the mother, give her the childe.

12. You say again confidently, That if this Infallibility be once impeached, every man is given over to his own wit and discourse: which, if you mean discourse, not guiding it self by Scripture, but only by principles of nature, or perhaps by prejudices and popular errors, and drawing consequences, not by Rule, but Chance, is by no means true; if you mean by Discourse, right Reason, grounded on Divine Revelation and common Notions, writ∣ten by God in the hearts of all men; and deducing, according to the never failing rules of Logick, consequent deductions from them: If this be it which you mean by discourse, it is very meet, and reasonable, and necessary that men, as in all their actions, so especially in that of greatest importance, the choice of their way to happiness, should be left unto it: and he that fol∣lows this in all his opinions and actions, and does not only seem to do so, follows alwayes God; whereas he that followeth a Company of men, may oft-times follow a company of beasts. And in saying this, I say no more than S. John to all Christians in these words, Dearly beloved, believe not every spirit; but try the spirits, whether they be of God, or no: and the rule he gives them to make this tryal by, is, to consider, Whether they confess Jesus to be Christ; that is, the Guid of their Faith, and Lord of their Acti∣on; not, whether they acknowledge the Pope to be his Vicar: I say no more than S. Paul, in exhorting all Christians, To try all things, and hold fast that which is good: then S. Peter in commanding all Christians, To be ready to give a reason of the hope that is in them: then our Saviour himself, in forewarning all his Followers, that if they blindly followed blinde guides, both leaders and followers should fall into the ditch: and again, in saying even to the people, Yea, and why of your selves judge yee not what is right? And though by passion, or precipitation, or prejudice, by want of reason or not using what they have, men may be, and are oftentimes, led in error and mischief; yet, that they cannot be misguided by Discourse, truly so called, such as I have described, you your self have given them security. For, what is Discourse, but drawing conclusions out of premises by good conse∣quence? Now, the Principles which we have setled, to wit, the Scriptures, are on all sides agreed to be infallibly true. And you have told us in the fourth Chap. of this Pamphlet, That from truth no man can, by good conse∣quence, infer falshood; Therefore, by Discourse, no man can possibly be led to Error: but if he err in his Conclusions, he must of necessity, either err in his Principles, (which here cannot have place) or commit some error in his Discourse; that is, indeed, not Discourse, but seem to do so.

13. You say, Thirdly, with sufficient confidence, That if the true Church may erre in defining what Scriptures be Canonical, or in delivering the sense thereof, then we must follow either the private Spirit, or else natural wit and judgment; and by them examine what Scriptures contain true or false Do∣ctrine, and in that respect ought to be received or rejected. All which is ap∣parently untrue, neither can any proof of it be pretended. For though the present Church may possibly err in her judgment touching this matter, yet have we other directions in it, besides the private spirit, and the examina∣tion

of the contents, (which latter way may conclude the negative very strongly, to wit, that such or such a Book cannot come from God, because it contains irreconcileable Contradictions; but the Affirmative it cannot conclude, because the contents of a Book may be all true, and yet the Book not written by Divine inspiration:) other direction therefore I say we have, besides either of these three, and that is, The testimony of the Primi∣tive Christians.

14. You say, Fourthly, with convenient boldness, That this infallible Authority of your Church being denyed, no man can be assured, that any par∣cell of Scripture was written by Divine inspiration: Which is an untruth, for which no proof is pretended; and besides, void of modesty, and full of impiety. The first, because the experience of innumerable Christians is a∣gainst it, who are sufficiently assured, that the Scripture is divinely inspired, and yet deny the infallible authority of your Church, or any other. The second, because if I have not ground to be assured of the Divine authority of Scripture, unless I first believe your Church infallible, than I can have no ground at all to believe it: because there is no ground, nor can any be pretended, why I should believe your Church infallible, unless I first be∣lieve the Scripture Divine.

15. Fiftly and lastly, You say, with confidence in abundance, that none can deny the infallible authority of your Church, but he must abandon all infu∣sed faith and true religion, if he do but understand himself: Which is to say, agreeable to what you had said before, and what out of the abundance of your heart you speak very often, That all Christians besides you, are open Fools, or concealed Atheists. All this you say with notable confidence (as the maner of Sophisters is, to place their confidence of prevailing in their confident maner of speaking,) but then for the evidence you promised to maintain this confidence, that is quite vanished and become invisible.

16. Had I a minde to recriminate now, and to charge Papists (as you do Protestants) that they lead men to Socinianism, I could certainly make a much fairer shew of evidence than you have done. For I would not tell you, You deny the infallibility of the Church of England; ergo, you lead to So∣cinianism, which yet is altogether as good an Argument as this; Prote∣stants deny the infallibility of the Roman-Church; ergo, they induce Soci∣nianism: Nor would I resume my former Argument, and urge you, that by holding the Popes infallibility, you submit your self to that Capital and Mother-Heresie, by advantage whereof, he may lead you at ease to believe vertue vice, and vice vertue; to believe Antichristianity Christianism, and Christianity Antichristian; he may lead you to Socinianism, to Turcism, nay to be Devill himself if he have a minde to it: But I would shew you that divers wayes the Doctors of your Church do the principal and proper work of the Socinians for them, undermining the Doctrine of the Trinity, by denying it to be supported by those pillars of the Faith, which alone are fit and able to support it, I mean Scripture, and the Consent of the ancient Doctors.

17. For Scripture, your men deny very plainly and frequently, that this Doctrine can be proved by it. See, if you please, this plainly taught, and urged very earnestly by Cardinal Hosius, De Author. Sac. Scrip. l. 3. p. 53. By Gordonius Huntlaeus, Contr. Tom. 1. Controv. 1. De verbo Dei C. 19. by Gretserus and Tannerus, in Colloquio Ratisbon. And also by Vega, Possevin, Wick us, and Others.

18. And then for the Consent of the Ancients; That that also delivers it not, by whom are we taught but by Papists only? Who is it that makes known to all the world, that Eusebius that great searcher and devourer of the Christian Libraries was an Arrian? Is it not your great Achilles, Car∣dinal Perron, in his 3. Book 2. Chap. of his Reply to K. James? Who is it that informs us that Origen (who never was questioned for any error in this matter, in or neer his time) denied the Divinity of the Son and the Holy Ghost? Is it not the same great Cardinal, in his Book of the Eucharist against M. du Plessis l. 2. c. 7? Who is it that pretends that Irenaeus hath said those things which he that should now hold, would be esteemed an Arrian? Is it not the same Perron, in his Reply to K. James, in the fifth Chapter of his fourth Observation? And doth he not in the same place peach Tertullian also, and in a manner give him away to the Arri∣ans? And pronounce generally of the Fathers before the Councel of Nice, That the Arrians would gladly be tried by them? And are not your fellow-Jesuits also, even the prime men of your Order, prevaricators in this point as well as others? Doth not your Friend M. Fisher, or M. Floyd, in his book of the Nine Questions proposed to him by K. James, speak dange∣rously to the same purpose, in his discourse of the resolution of Faith, to∣wards the end? Giving us to understand, That the new Reformed Arrians bring very many testimonies of the Ancient Fathers to prove that in this Point they did contradict themselves, and were contrary one to another: which places whosoever shall read, will clearly see, that to common people they are unanswerable, yea that common people are not capable of the answers that learned men yield unto such obscure passages. And hath not your great Antiquary Petavius, in his Notes upon Epiphanius in Haer. 69. been very liberal to the Adversaries of the Doctrine of the Trinity, and in a manner given them for Patrons and Advocates? first Justin Martyr, and then al∣most all the Fathers before the Councel of Nice, whose speeches, he says, touching this point, cum Orthodoxae fidei regula minimè consentiunt? Here∣unto I might add, that the Dominicans and Jesuits between them in ano∣ther matter of great importance, viz. God's Presci••••ce of future contingents, give the Socinians the premises, out of which their conclusion doth una∣voidably follow. For the Dominicans maintain on the one Side, that God can foresee nothing but what he decrees: The Jesuits on the other Side, that he doth not decree all things: And from hence the Socinians conclude (as it is obvious for them to do) that he doth not foresee all things. Lastly, I might adjoyn this, that you agree with one consent, and settle for a rule unquestionable, that no part of Religion can be repugnant to reason, whereunto you in particulr subscribe unawares in saying, From truth no man can by good consequence inferr Falshood, which is to say in effect, that Reason can never lead any man to Error: And after you have done so, you proclaim to all the world (as you in this Pamphlet do very frequent∣ly,) that if men follow their Reason and discourse, they will (if they un∣derstand themselves) be lead to Socinianism. And thus you see with what probable matter I might furnish out and justifie my accusation, if I should charge you with leading men to Socinianism! Yet I do not conceive that I have ground enough for this odious imputation. And much less should you have charged Protestants with it, whom you confess to abhorre and detest it: and who fight against it, not with the broken reeds, and out

of the paper-fortresses of an imaginary Infallibility, which were only to make sport for their Adversaries; but with the sword of the Spirit, the Word of God: Of which we may say most truly, what David said of Goliah's Sword, offered by Abimelech, Non est sicut iste, There is none comparable to it.

19. Thus Protestants in general, I hope, are sufficiently vindicated from your calumny. I proceed now to do the same service for the Divines of England; whom you question first in point of learning and sufficiency, and then in point of conscience and honesty, as prevaricating in the Reli∣gion which they profess, and inclining to Popery. Their Learning (you say) consists only in some superficial talent of preaching, languages, and elocuti∣on, and not in any deep knowledge of Philosophy, especially of Metaphysicks, and much less of that most solid, profitable, subtile, and (O rem ridiculam, Cato, & jocosam!) succinct method of School-Divinity. Wherein you have discovered in your self the true Genius and spirit of detraction. For taking advantage from that wherein Envy it self cannot deny but they are very eminent, and which requires great sufficiency of substantial learning, you disparage them as insufficient in all things else. As if forsooth, because they dispute not eternally, Utrum Chimaera bombinans in vacuo, possit com∣edere secundas intentiones? Whether a Million of Angels may not sit upon a Needle's point? Because they fill not their brains with notions that signi∣fie nothing, to the utter extermination of all reason and common sense, and spend not an Age in weaving and unweaving subtile Cobwebs, fitter to catch flyes than Souls; therefore they have no deep knowledge in the Acroamatical part of Learning! But I have too much honoured the poor∣ness of this detraction, to take notice of it.

20. The other Part of your accusation strikes deeper, and is more con∣siderable: And that tels us, that, Protestantism waxeth weary of it self; that the Professors of it, they especially of greatest worth learning and authority, love Temper and Moderation; and are at this time more unresolved where to fasten, than at the infancy of their Church: That, Their Churches begin to look with a new face: Their walls to speak a new language: Their Doctrine to be altered in many things for which their Progenitors forsook the then Vi∣sible Church of Christ: For example, The Pope not Antichrist: Prayer for the dead: Limbus Patrum: Pictures: That the Church hath Authority in de∣termining Controversies of Faith, and to Interpret Scripture; about Free∣wil, Predestination, Universal Grace: That all our works are not sins: Me∣rit of good works: Inherent Justice: Faith alone doth not justifie: Charity to be preferred before knowledge; Traditions: Commandments possible to be kept: That their thirty nine Articles are patient, nay ambitious, of some sense wherein they may seem Catholique: That to alledge the necessity of wife and children in these dayes, is but a weak plea for a married Minister to compass a Benefice: That Calvinism is at length accounted Heresie, and little less than Treason: That men in talk and writing use willingly the once fearful names of Priests and Altars: That they are now put in mind, that for exposition of Scri∣pture they are by Canon bound to follow the Fathers: which if they do with sin∣cerity, it is easie to tell what doom will pass against Protestants, seeing, by the confession of Protestants, the Fathers are on the Papists side, which the Answerer to some so clearly demonstrated, that they remained convinced: In fine, as the Samaritans saw in the Disciples countenances that they meant to go to Je∣rusalem,

so you pretend it is even legible in the fore-heads of these men, that they are even going, nay making haste, to Rome. Which scurrilous Li∣bel void of all truth, discretion and honesty, what effect it may have wrought, what credit it may have gained with credulous Papists, (who dream what they desire, and believe their own dreams,) or with ill-af∣fected, jealous, and weak Protestants, I cannot tell: But one thing I dare boldly say, that you your self did never believe it.

21. For did you indeed conceive, or had any probable hope, that such men as you describe, men of worth, of learning and authority too, were friends and favourers of your Religion, and inclinable to your Party, Can any imagine that you would proclaim it, and bid the world take heed of them? Sic notus Ulysses? Do we know the Jesuits no better than so? What, are they turned prevaricators against their own Faction? Are they likely men to betray and expose their own Agents and Instruments, and to awaken the eyes of Jealousie, and to raise the clamor of the people against them? Certainly, your Zeal to the See of Rome, testified by your fourth Vow of special obedience to the Pope, proper to your Order, and your cunning carriage of all affairs for the greater advantage and ad∣vancement of that See, are clear demonstrations that, if you had thought thus, you would never have said so. The truth is, they that run to extreams in opposition against you, they that pull down your infallibility and set up their own, they that declaim against your tyranny and exercise it themselves over others, are the Adversaries that give you greatest advantage, and such as you love to deal with: whereas upon men of temper and moderation, such as will oppose nothing because you maintain it, but will draw as neer to you, that they may draw you to them, as the truth will suffer them; such as require of Christians to believe only in Christ, and will damn no Man nor Doctrine without express and certain warrant from God; upon such as these you know not how to fasten: but if you chance to have confe∣rence with any such, (which yet as much as possibly you can you avoid and decline,) you are very speedily put to silence, and see the indefensible weakness of your cause laid open to all men And this, I verily believe, is the true reason that you thus rave and rage against them, as foreseeing your time of prevailing, or even of subsisting, would be short, if other Adversaries gave you no more advantage than they do.

22. In which perswasion also I am much confirmed by consideration of the silliness and poorness of those Suggestions, and partly of the appa∣rent vanity and falshood of them, which you offer in justification of this wicked Calumny. For what, if out devotion towards God, out of a desire that he should be worshipped as in Spirit and truth in the first place, so also in the beauty of holiness? what if out of fear that too much simplici∣ty and nakedness in the publique Service of God, may beget in the ordina∣ry sort of men a dull and stupid irreverence; and, out of hope that the outward state and glory of it, being well-disposed and wisely moderated, may ingender, quicken, increase and nourish, the inward reverence, re∣spect, and devotion which is due unto God's Soveraign Majesty and Power? what if out of a perswasion and desire that Papists may be won over to us the sooner, by the removing of this scandall out of their way; and out of an holy jealousie, that the weaker sort of Protestants might be the easier seduced to them by the magnificence and pomp of their Church∣service

in case it were not removed? I say, What if out of these considera∣tions, the Governours of our Church, more of late than formerly, have set themselves to adorn and beautifie the places where God's Honour dwels, and to make them as heaven-like as they can with earthly ornaments? Is this a sign that they are warping towards Popery? Is this devotion in the Church of England, an argument that she is coming over to the Church of Rome? Sir Edwin Sands, I presume, every man will grant, had no inclination that way; yet he, forty years since, highly commended this part of devotion in Papists, and makes no scruple of proposing it to the imitation of Prote∣stants: Little thinking that they who would follow his counsel, and endea∣vour to take away this disparagement of Protestants, and this glorying of Papists, should have been censured for it, as making way and inclining to Popery. His words to this purpose are excellent words; and because they shew plainly, that what is now practised was approved by zealous Prote∣stants so long ago, I will here set them down.

23. This one thing I cannot but highly commend in that sort and order: They spare nothing which either cast can perform in enriching, or skill in a∣dorning the Temple of God, or to set out his Service with the greatest pompe and magnificence that can be devised. And although, for the most part, much basenesse and childishnesse is predominant in the Masters and Contrivers of their Ceremonies, yet this outward state and glory being well disposed, doth in∣gender, quicken, increase, and nourish the inward reverence, respect, and devo∣tion which is due unto Soveraign Majesty and Power. And although I am not ignorant that many men well reputed have embraced the thrifty opinion of that Disciple, who thought all to be wasted that was bestowed upon Christ in that sort, and that it were much better bestowed upon him or the poor, (yet with an eye perhaps that themselves would be his quarter-Almoners) notwithstand∣ing I must confesse, it will never sink into my heart, that in proportion of rea∣son, the allowance for furnishing out of the service of God should be measured by the scant and strict rule of meer necessity, (a proportion so low, that nature to other most bountiful, in matter of necessity hath not failed, no not the most ignoble creatures of the world,) and that for our selves no measure of heaping but the most we can get, no rule of expence but to the utmost pompe we list: Or that God himself had so enriched the lower parts of the world with such won∣derfull varieties of beauty and glory, that they might serve only to the pam∣pering of mortall man in his pride; and that in the Service of the high Crea∣tor Lord and Giver (the outward glory of whose higher pallace may appear by the very lamps that we see so far off burning gloriously in it) only the simpler, baser, cheaper, lesse noble, lesse beautiful, lesse glorious things should be imploy∣ed. Especially seeing, as in Princes Courts, so in the Service of God also, this outward state and glory, being well disposed, doth (as I have said) ingender, quicken, increase and nourish th••••ward reverence, respect, and devotion, which is due to so Soveraign Majesty and Power: Which those whom the use thereof cannot perswade unto, would easily, by the want of it, be brought to confesse; for which cause I crave leave to be excused by them herein, if in Zeal to the com∣mon Lord of all, I choose rather to commend the vertue of an enemy, than to flatter the vice and imbecillity of a friend. And so much for this matter.

24. Again, what if the names of Priests and Altars, so frequent in the ancient Fathers, though not in the now Popish sense, be now resumed and more commonly used in England than of late times they were: that

so the colourable argument of their conformity, which is but nominal, with the ancient Church, and our inconformity, which the Governours of the Church would not have so much as nominal, may be taken away from them; and the Church of England may be put in a state, in this regard more justifiable against the Romane than formerly it was, being hereby enabled to say to Papists (whensoever these names are objected,) we also use the names of Priests and Altars, and yet believe neither the corporal Presence, nor any Proper and propitiatory Sacrifice?

25. What if Protestants be now put in minde, that, for exposition of Scripture, they are bound by a Canon to follow the ancient Fathers: which whosoever doth with sincerity, it is utterly impossible, he should be a Pa∣pist? And it is most falsly said by you, that you know, that to some Pro∣testants I clearly demonstrated, or ever so much as undertook, or went about to demonstrate, the contrary. What if the Centurists be censured somewhat roundly by a Protestant Divine for a••••ming, that the keeping of the Lord's day was a thing indifferent for two hundred years? Is there in all this or any part of it any kind of proof of this scandalous Calumny?

26. As for the points of Doctrine wherein you pretend that these Di∣vines begin of late to falter, and to comply with the Church of Rome; upon a due examination of particulars it will presently appear, First, that part of them always have been, and now are, held constantly one way by them; as, the Authority of the Church in determining Controversies of faith, though not the infallibility of it: That there is Inherent Justice, though so imperfect that it cannot justifie: That there are Traditions, though none necessary: That charity is to be preferred before knowledge: That good Works are not properly meritorious. And lastly, that Faith alone justifies, though that faith justifies not which is alone. And secondly, for the remainder, that they, every one of them, have been anciently without breach of charity disputed among Protestants: such for example were the Questions about the Pope's being the Antichrist, The lawfulness of some kind of prayers for the dead; The Estate of the Fathers Souls, before Christ's Ascension; Freewill, Predestination, Universal grace: The possibility of keeping God's Com∣mandments; The use of Pictures in the Church: Wherein that there hath been anciently diversity of opinion amongst Protestants, it is justified to my hand by a Witness, with you, beyond exception, even your great friend M. Breerly, whose care, exactness, and fidelity (you say in your Preface) is so extraordinary great. Consult him therefore: Tract. 3. Sect. 7. of his A∣pology: And in the 9, 10, 11, 14, 24, 26, 27, 37. Subdivisions of that Section; you shall see as in a mirror, your self proved an egregious Calumniator, for charging Protestants with innovation and inclining to Popery, under pretence forsooth, that their Doctrine begins of late to be altered in these points. Whereas, M. Breerly will inform you, They have been anciently, and even from the beginning of the Reformation, controverted amongst them, though perhaps the stream and current of their Doctors run one way, and only some brook or rivulet of them the other.

27. And thus my Friends, I suppose, are clearly vindicated from your scandals and calumnies: It remains now that in the last place I bring my self fairly off from your foul aspersions, that so my Person may not be (as indeed howsoever it should not be) any disadvantage or disparagement to the Cause, nor any scandal to weak Christians.

28. Your injuries then to me (no way deserved by me, but by differing in opinion from you, (wherein yet you surely differ from me as much as I from you,) are especially three. For first, upon hearsay, and refusing to give me opportunity of begetting in you a better understanding of me, you charge me with a great number of false and impious Doctrines, which I will not name in particular, because I will not assist you so far in the spreading of my own undeserved defamation: but whosoever teaches or holds them, let him be Anathema! The sum of them all cast up by your self, in your first Chapter, is this, Nothing ought or can be certainly be∣lieved, farther than it may be proved by evidence of Natural Reason, (where I conceive, Natural reason is opposed to supernatural Revelation;) and whosoever holds so, let him be Anathema! And moreover to clear my self once for all, from all imputations of this nature, which charge me in∣juriously with denial of Supernatural Verities, I profess sincerely, that I believe all those Books of Scripture, which the Church of England ac∣counts Canonical, to be the Infallible word of God: I believe all things evidently contained in them; all things evidently, or even probably de∣ducible from them: I acknowledge all that to be Heresie, which by the Act of Parliament primo of Q. Eliz. is declared to be so, and only to be so: And though in such points which may be held diversly of divers men salvâ Fidei compage, I would not take any man's liberty from him, and humbly beseech all men, that they would not take mine from me: Yet thus much I can say (which I hope, will satisfie any man of reason,) that whatsoever hath been held necessary to salvation, either by the Catholique Church of all Ages, or by the consent of Fathers, measured by Vincen∣tius Lyrinensis his rule, or is held necessary, either by the Catholique Church of this Age, or by the consent of Protestants, or even by the Church of England, that, against the Socinians, and all others whatso∣ever, I do verily believe and embrace.

29. Another great and manifest injury you have done me, in charging me to have forsaken your Religion, because it conduced not to my temporal ends, and suted not with my desires and designs: Which certainly is an horrible crime, and whereof if you could convince me, by just and strong Presumptions, I should then acknowledge my self to deserve that Opini∣on, which you would fain induce your Credents unto, that I changed not your Religion for any other, but for none at all. But of this great fault my conscience acquits me, and God, who only knows the hearts of all men, knows that I am innocent! Neither doubt I but all they who know me, and amongst them many Persons of place and quality, will say, they have reason in this matter to be my Compurgators. And for you, though you are very affirmative in your accusation, yet you neither do, nor can pro∣duce any proof or presumption for it, but forgetting your self (as it is God's will oft times that Slanderers should do), have let fall some pas∣sages, which being well weighed, will make considering men apt to be∣lieve, that you did not believe your self. For how is it possible you should believe that I deserted your Religion for ends, and against the light of my conscience, out of a desire of preferment; and yet, out of scruple of conscience, should refuse (which also you impute to me,) to subscribe the 39. Articles, that is, refuse to enter at the only common door, which herein England leads to preferment? Again, How incredible is it that

you should believe, that I forsook the profession of your Religion, as not suting with my desires and designs, which yet reconciles the enjoying of the pleasures and profits of sin here, with the hope of happiness hereafter, and proposes as great hope of great temporal advancements to the capable servants of it, as any, nay more than any, Religion in the world; and in∣stead of this should choose Socinianism, a Doctrine, which howsoever erroneous in explicating the Mysteries of Religion, and allowing greater liberty of opinion in speculative matters, than any other Company of Christians doth or they should do; yet certainly which you, I am sure, will pretend and maintain to explicate the Laws of Christ with more ri∣gor, and less indulgence and condescendence to the desires of flesh and blood than your Doctrine doth! And besides, such a Doctrine by which no man in his right minde, can hope for any honour or preferment, either in this Church or State, or any other! All which clearly demonstrates that this foul and false aspersion, which you have cast upon me, proceeds from no other fountain, but a heart abounding with the gall and bitterness of uncharitableness, and even blinded with malice towards me; or else from a perverse zeal to your superstition, which secretly suggests this perswasion to you, That for the Catholique cause nothing is unlawful, but that you may make use of such indirect and crooked Arts, as these, to blast my reputation, and to possess mens minds with disaffection to my Person, lest otherwise peradventure they might with some indifference hear reason from me. God, I hope, which bringeth light out of dark∣ness, will turn your counsels to foolishness, and give all good men grace to perceive how weak and ruinous that Religion must be, which needs supportance from such tricks and devices! So I call them, because they deserve no better name. For what are all these Personal matters, which hitherto you have spoke of, to the business in hand? If it could be proved that Cardinal Bellarmine was indeed a Jew, or that Cardinal Perron was an Atheist, yet I presume you would not accept of this for an Answer to all their Writings in defence of your Religion. Let then my actions, and intentions, and opinions be what they will, yet I hope, Truth is nevertheless Truth, nor Reason ever the less Reason, because I speak it. And therefore the Christian Reader, knowing that his Salva∣tion or damnation depends upon his impartial and sincere judgement of these things, will guard himself, I hope, from these impostures, and re∣gard not the person, but the cause and the reasons of it; not who speaks, but what is spoken: Which is all the favour I desire of him, as knowing that I am desirous not to perswade him, unless it be truth whereunto I per∣swade him.

30. The third and last part of my Accusation was, That I answer out of Principles which Protestants themselves will profess to detest: which indeed were to the purpose, if it could be justified. But, besides that it is confuted by my whole Book, and made ridiculous by the Approbations premised unto it, it is very easie for me out of your own mouth and words to prove it a most injurious calumny. For what one conclusion is there in the whole fabrick of my Discourse, that is not naturally deducible out of this one Principle, That all things necessary to salvation are evidently contained in Scripture? Or, what one Conclusion almost of importance is there in your Book, which is not by this one clearly confutable?

31. Grant this, and it will presently follow in opposition to your first Conclusion, and the Argument of your first Chap. that amongst men of different opinions, touching the obscure and controverted Questions of Re∣ligion, such as may with probability be disputed on both Sides (and such are the disputes of Protestants;) Good men and ••••••ers of truth of all Sides may be saved; because all necessary things being supposed evident concern∣ing them, with men so qualified, there will be no difference: There being no more certain sign that a Point is not evident, than that honest and un∣derstanding and indifferent men, and such as give themselves liberty of judgement after a mature consideration of the matter, differ about it.

32. Grant this, and it will appear Secondly, that the meanes whereby the revealed Truths of God are conveyed to our understanding, and which are to determine all Controversies in Faith, necessary to be determined, may be, for any thing you have said to the contrary, not a Church, but the Scripture; which contradicts the Doctrine of your Second Chapter.

33. Grant this, and the distinction of Points Fundamental and not Funda∣mental, will appear very good and pertinent. For those truths will be Fun∣damental, which are evidently delivered in Scripture, and commanded to be preached to all men; Those not Fundamental, which are obscure. And nothing will hinder but that the Catholique Church may err in the latter kind of the said Points: because Truths not necessary to the Salvation, can∣not be necessary to the Beeing of a Church; and because it is not absolute∣ly necessary that God should assist his Church any farther than to bring her to Salvation; neither will there be any necessity at all of any infallible Guide, either to consign unwritten Traditions, or to declare the obscuri∣ties of the Faith. Not for the former end, because this Principle being granted true, nothing unwritten can be necessary to be consigned. Nor for the latter, because nothing that is obscure can be necessary to be under∣stood, or not mistaken. And so the discourse of your whole Third Chap. will presently vanish.

34. Fourthly, for the Creed's containing the Fundamentals of simple belief, though I see not how it may be deduced from this Principle, yet the granting of this, plainly renders the whole dispute touching the Creed unnecessary. For if all necessary things of all sorts, whether of simple be∣lief or practice, be confessed to be clearly contained in Scripture, What imports it whether those of one sort be contained in the Creed?

35. Fifthly, let this be granted, and the immediate Corollary in oppo∣sition to your fifth Chap. will be and must be, That not Protestants for re∣jecting, but the Church of Rome for imposing upon the Faith of Christi∣ans, Doctrines unwritten and unnecessary, and for disturbing the Churche's peace, and dividing Unity for such matters, is in a high degree presum∣ptuous and Schismatical.

36. Grant this sixthly, and it will follow unavoidably that Protestants cannot possibly be Hereticks, seeing they believe all things evidently con∣tained in Scripture, which are supposed to be all that is necessary to be believed: and so your Sixth Chapter is clearly confuted.

37. Grant this lastly, and it will be undoubtedly consequent, in contra∣diction of your Seventh Chapter, that no man can shew more charity to himself than by continuing a Protestant; seeing Protestants are supposed to believe, and therefore may accordingly practise, at least by their Re∣ligion

are not hindered from practising and performing all things necessary to Salvation.

38. So that the position of this one Principle, is the direct overthrow of your whole Book, and th••refore I, needed not, nor indeed have I made use of any other. Now this Principle, which is not only the corner-stone or chief Pillar, but even the basis, and adequate foundation of my Answer; and which while it stands firm and unmoveable, cannot but be the supporter of my Book, and the certain ruine of Yours, is so far from being, accord∣ing to your pretence, detested by all Protestants, that all Protestants what∣soever, as you may see in their harmony of Confessions, unanimously pro∣fess and maintain it. And you your self, Chap. 6. §. 30. plainly confess as much, in saying, The whole Edifice of the Faith of Protestants is setled on these two Principles: These particular Books are Canonical Scripture: And the sense and meaning of them is plain and evident, at least, in all Points necessary to Salvation.

39. And thus your Venom against me is in a manner spent, saving only that there remain two little Impertinencies, whereby you would disable me from being a fit Advocate for the cause of Protestants. The first, because I refuse to subscribe the Articles of the Church of England: The second, because I have set down in writing, Motives which sometime induced me to forsake Protestantism, and hitherto have not answered them.

40. By the former of which Objections it should seem, that either you conceive the 39. Articles the common Doctrine of all Protestants; and if they be, Why have you so often upbraided them with their many and great differences? Or else, that it is the peculiar defence of the Church of England, and not the common cause of all Protestants, which is here un∣dertaken by me: which are certainly very gross Mistakes. And yet why he who makes scruple of subscribing the truth of one or two Propositions, may not yet be fit enough to maintain that those who do subscribe them are in a savable condition, I do not understand. Now though I hold not the Doctrine of all Protestants absolutely true, (which with reason cannot be required of me while they hold Contradictions,) yet I hold it free from all impiety, and from all error destructive of Salvation, or in it self dam∣nable: And this I think in reason may sufficiently qualifie me, for a main∣tainer of this assertion, that Protestancy destroys not Salvation. For the Church of England, I am perswaded, that the constant Doctrine of it is so pure and Orthodox, that whosoever believes it, and lives according to it, undoubtedly he shall be saved; and that there is no Error in it which may necessitate or warrant any man to disturb the peace, or renounce the Com∣munion of it. This in my opinion is all intended by Subscription; and thus much if you conceive me not ready to subscribe, your Charity I assure you is much Mistaken.

41. Your other objection against me, is yet more impertinent and fri∣volous than the former: Unless perhaps it be a just exception against a Phy∣sitian, that himself was sometimes in, and recovered himself from, that di∣sease which he undertakes to cure; or against a Guide in a way, that at first, before he had experience himself, mistook it, and afterwards found his error and amended it. That noble Writer Michael de Montaigne, was surely of a far different minde; for he will hardly allow any Physitian competent, but only for such diseases as himself had passed through:

And a far greater than Montaigne, even he that said, Tu conversus confirma fratres, gives us sufficiently to understand that they which have themselves been in such a state as to need conversion, are not thereby made incapable of, but rather engaged and obliged unto, and qualified for, this charitable function.

42. Neither am I guilty of that strange and preposterous zeal (as you esteem it) which you impute to me; for having been so long careless in removing this scandal against Protestants, and answering my own Motives, and yet now shewing such fervor in writing against others. For neither are they other Motives, but the very same for the most part with those which abused me, against which this Book which I now publish, is in a maner wholly imployed: And besides, though you Jesuits take upon you to have such large and universal intelligence of all State-affairs and matters of importance; yet I hope such a contemptible matter, as an Answer of mine to a little piece of paper, may very probably have been written and escaped your Observation. The truth is, I made an Answer to them three years since and better, which perhaps might have been published, but for two reasons: One, because the Motives were never publique, until you made them so: The other, because I was loath to proclaim to all the world so much weakness as I shewed, in suffering my self to be abused by such silly Sophisms; All which proceed upon mistakes and false suppositi∣ons, which unadvisedly I took for granted; as when I have set down the Motives in order, by subsequent Answers to them, I shall quickly demon∣strate, and so make an end.

43. The Motives then were these.

• 1. Because perpetuall visible profession, which could never be wanting to the Religion of Christ, nor any part of it, is apparently wanting to Protestant Religion, so far as concerns the points in contestation.
• 2. Because Luther and his Followers, separating from the Church of Rome, separated also from all Churches, pure or impure, true or false then being in the World; upon which ground I conclude, that either Gods promises did fail of performance, if there were then no Church in the world, which held all things necessary, and nothing repugnant to Salvation; or else that Luther and his Sectaries, separating from all Churches then in the World, and so from the true, if there were any true, were damnable Schismaticks.
• 3. Because, if any credit may be given to as creditable Records as any are extant, the Doctrine of Catholiques hath been frequently confirmed; and the opposite Doctrine of Protestants confounded, with supernatural and divine Miracles.
• 4. Because many points of Protestant doctrine, are the damned opinions of Heretiques, condemned by the Primitive Church.
• 5. Because the Prophecies of the old Testament, touching the conversion of Kings and Nations to the true Religion of Christ, have been accomplished in and by the Catholique Roman Religion, and the Professors of it; and not by Protestant Religion, and the Professors of it.
• 6. Because the doctrine of the Church of Rome is conformable, and the Doctrine of Protestants contrary to the Doctrine of the Fathers of the Primi∣tive Church, even by the confession of Protestants themselves; I mean, those Fathers, who lived within the compasse of the first 600. years; to whom Pro∣testants themselves do very frequently and very confidently appeal.
• ...

• 7. Because the first pretended Reformers had neither extraordinary Com∣mission from God, nor ordinary Mission from the Church, to Preach Protestant Doctrine.
• 8. Because Luther, to preach against the Masse (which contains the most material points now in Controversie) was perswaded by reasons suggested to him by the Devil himself, disputing with him. So himself professeth in his Bock de Missa Privata: That all men might take heed of following him, who professeth himself to follow the Devill.
• 9. Because the Protestant cause is now, and hath been from the beginning, maintained with grosse falsifications, and Calumnies; whereof their prime Controv••rsie-Writers, are notoriously and in high degree guilty.
• 10. Because by denying all humane authority, either of Pope, or Councels, or Church, to determine Controversies of Faith, they have abolished all possi∣ble means of suppressing Heresie, or restoring Unity to the Church.

These are the Motives; now my Answers to them follow briefly and in order.

44. To the first: God hath neither decreed nor foretold, that his true Doctrine should de facto be alwayes visibly professed, without any mix∣ture of falshood.

To the second: God hath neither decreed not foretold, that there shall be always a visible company of men free from all error in it self damnable. Neither is it always of necessity Schismatical to separate from the external communion of a Church, though wanting nothing necessary. For if this Church supposed to want nothing necessary, require me to profess against my conscience, that I believe some errour, though never so small and inno∣cent, which I do not believe, and will not allow me her Communion but upon this condition; In this case the Church for requiring this condition is Schismatical, and not I for separating from the Church.

To the third: If any credit may be given to Records far more creditable than these, the Doctrine of Protestants, that is, the Bible, hath been confir∣med, and the Doctrine of Papists, which is in many points plainly opposite to it, confounded with supernatural and divine Miracles, which for num∣ber and glory outshine Popish pretended Miracles, as much as the Sun doth an Ignis fatuus; those I mean which were wrought by our Saviour Christ and his Apostles: Now this Book, by the confession of all sides con∣firmed by innumerous Miracles, foretels me plainly, that in after-ages great signs and wonders shall be wrought in confirmation of false doctrin, and that I am not to believe any doctrin which seems to my understanding repugnant to the first, though an Angel from Heaven should teach it; which were certainly as great a Miracle as any that was ever wrought in attestation of any part of the doctrine of the Church of Rome. But that true doctrine should in all ages have the testimony of Miracles, that I am no where taught; So that I have more reason to suspect, and be afraid of pretended Miracles, as signs of false doctrine, than much to regard them as certain Arguments of the Truth. Besides, setting aside the Bible, and the Tradition of it, there is as good story for Miracles wrought by those who lived and dyed in opposition to the Doctrine of the Roman Church, (as by S. Cyprian, Colmannus, Columbanus, Aidanus, and others,) as there is for those that are pretended to be wrought by the members of that Church. Lastly, it seems to me no strange thing that God in his Justice should per∣mit

some true Miracles to be wrought to delude them, who have forged so many as apparently the Professors of the Roman Doctrin have, to abuse the World.

To the fourth: All those were nota 1.1 Heretiques which by Philastrius, Epiphanius, or S. Austin were put in the Catalogue of Heretiques.

To the fifth: Kings and Nations have been and may be converted by men of contrary Religions.

To the sixth: The Doctrin of Papists, is confessed by Papists contrary to the Fathers in many points.

To the seventh: The Pastors of a Church cannot but have authority from it, to Preach against the abuses of it, whether in Doctrin or Practice, if there be any in it: Neither can any Christian want an ordinary commission from God to do a necessary work of Charity after a peaceable manner, when there is no body else that can or will do it. In extraordinary cases, extraordinary courses are not to be disallowed. If some Christian Lay∣man should come into a Countrey of Infidels, and had ability to perswade them to Christianity, Who would say, he might not use it for want of Commission!

To the eighth: Luther's conference with the Devil might be, for ought I know, nothing but a melancholy Dream. If it were reall, the Devil might perswade Luther from the Masse, hoping by doing so to keep him constant to it: Or that others would make his disswasion from it an Argument for it, (as we see Papists do) and be afraid of following Luther, as confessing himself to have been perswaded by the Devill.

To the ninth: Iliacos intra muros peccatur & extra. Papists are more guilty of this fault than Protestants. Even this very Author in this very Pamphlet hath not so many leaves as falsifications and calumnies.

To the tenth: Let all men believe the Scripture and that only, and en∣deavour to believe it in the true sense, and require no more of others, and they shall find this not only a better, but the only means to suppress Here∣sie, and restore Unity. For he that believes the Scripture sincerely, and en∣deavours to believe it in the true sense, cannot possibly be an Heretique. And if no more than this were required of any man, to make him capable of the Churches Communion, then all men so qualified, though they were different in opinion, yet notwithstanding any such difference, must be of necessity one in Communion.

Notes

• a 1.1

  See this ac∣knowledged by Bellar. de Script. Eccles. in Phi∣lastrio. By Pe∣tavius Animad. in Epiph. de inscrip. operis. By S. Austin Lib. de Haer. Haer. 80.