The fundamentals of the Protestant religion asserted by reason as well as Scriptvre written in French by the famous Monsieur de Gombaud ; made English by Sidnet Lodge ; to which is added his Letters to Monsieur de Militiere and other personages of the French-court upon the same subject.

A DISCOURSE In which the Author gives his Reasons why he Prefers the Reformed Religi∣on before the Roman.

YOU have been so kind, Generous A∣ristander, not only to suffer, but com∣mand me to give you a short Account of the Reasons that invite me to separate from the Church of Rome, to close with that of the Reform'd. 'Tis with all my heart I desire to obey you, yet not without an Ap∣prehension that my Obedience may not suit with that Respect I owe you. I fear my Belief may in some sort appear injurious to yours, and that when I confess, with the greatest sincerity imaginable, my nearest Thoughts to you, they may be so displea∣sing, as not to be suffer'd by you. You shall have no reason to accuse me of wrest∣ing the Sense of the Scripture, or interpret∣ing it according to my own Fancy; for I will not quote many Passages out of it. You shall have no reason to mistrust my Arguments, as being nice or subtil, not designing to meddle with any Controver∣sie, for I'll leave that to the Schools and Books, believing nothing can be said more

concerning it. I will serve my self of no Rhetorical Colours or Artificial Eloquence, intending to make my Discourse as plain and ingenious as my Thoughts are; I will entertain you only with those things your Eyes see, and your Ears hear every day, but Custom hinders you from having a due consideration of 'em.

First, I must needs say, that nothing is so amazing to me, as to observe the Name of God every day in the mouthes of those who know him not, nor indeed will they at all make it their business to do it. They discourse of him according to their own Imaginations, and invest him with Qualities barely Hu∣mane, and so become guilty of the same fault with Pagans and Idolaters, who made to themselves Gods according to the vain Sug∣gestions of their own Thoughts. Some take their Religion by chance, and stand up in de∣fence only of what was first imprinted on 'em: Others, susceptible of all sorts of Opinions, follow that only which is the most conveni∣ent for 'em. Whosoever, to this purpose, will act only as his Natural Reason dictates to him, or believe but what Men like him∣self perswade him to, will be capable of pursuing all Religions, one after the other, and by consequence will really have none at all. If men were to receive no instru∣ctions but only from Men, they would find it extremely difficult to make a true

choice of what might yield solid Quiet, and Ease to their Minds. Each Sect has its Do∣ctors and Logicians, who all believe their own reasonings grounded on Reason it self. They neither want Natural or Artificial Lo∣gick, which they pervert, and so raise from it numbers of odd Chimaera's, called by them un-erring, invincible Arguments, which swell 'em with Pride and Vanity, and make 'em love rather to appear reasonable, than really to be so.

Truth, in their mouths, seems to put on all manner of shapes, or to speak more pro∣perly, Bare Probability passes with them for Truth; and in this multitude of Opi∣nions, he who does not closely adhere to some Principles, knows not which to em∣brace. Every one is not able to discern false Teachers by their Doctrine. For it being now both subtile and obscure too, we may call it a Learned Ignorance, that raises more Difficulties than it can resolve, and does rather multiply Doubts than clear 'em. But however, since the great Point in Question is the Service of God, to live well, and to attain to Salvation; it is neces∣sary that those who furnish us with Pre∣cepts, give us Examples too. 'Tis necessary that such who are our Guides, lead the way. 'Tis thus they may procure the name of true Pastors; and 'tis the most certain means, by which we are taught by Jesus Christ

himself to distinguish and know 'em. 'Tis true, that if Men were to be judged only by their Works, there would be found but very few who were not extremely guilty. But without doubt Religion is much cor∣rupted, since those of the Church are be∣come worse than Lay-men, since their vi∣tious and debauch'd lives render 'em in∣tolerable to honest men, make 'em abus'd by their own People, and deserve to be ha∣ted by all the World.

I have not much wonder'd at the different Opinions of Pagans, and their Philosophy; but I must confess, the Division amongst Jews, Christians, and Turks,, has seem'd ve∣ry strange to me, who ought all to be uni∣ted, who had nothing more to wish for, when once they had learn'd there was a Divine Word. Above all, I could not ob∣serve, without horror and pity, so many different Parties amongst Christians them∣selves; and amongst those, I am oblig'd to say, I found that the Worst, which would peremptorily force us to believe, is the Best. 'Tis that Party which seems to have made a collection of all the Errors in the World, and from hence only has merited the name of Ʋniversal. 'Tis that which is rich only by borrowing, not being able to bear with the pure simplicity, not to say the Poverty of the Gospel. 'Tis that which has not been contented to have the name of a Church

common to others, but would, for it self alone, set up a Title of Sovereignty, pre∣tending no Spiritual things can be dispos'd of but by its Order; and thus by a Pre∣sumption as ridiculous as insolent, calls it self the Absolute Judge of the whole World. But 'tis that also which is easily known, however we observe it, either by its Lead∣ers or Followers, its Stateliness or Poverty. We need no great Learning or Subtilty on this Account, so many Controversies are useless, since it sufficiently makes it self ap∣parent; it at first sight shews it self to any one who will take the least notice of it, its Works do plainly enough manifest its Do∣ctrine. But if we will yet make a farther discovery of it, we need but read the Scrip∣tures, and compare the matter of 'em with the Practices of this Spiritual Head and its Party. It may be you'l ask me, what I find so strange in it? I answer, that I meet with what does really astonish me, and what in my Opinion, should others too, as well as my self. I observe in it, I know not what, that does both grieve and fright me, that fills me with compassion, and strikes a ter∣rour upon me, which I ordinarily express by Sighs and Groans. I observe I know not what Political Order, that subsists by Traf∣fick, and the Sale of Spiritual things, that uses the Name of God, to make the Laws of Men more regarded, and to oblige the

People willingly to pay such Impositions as are laid on 'em. Doubtless, there is no Mo∣narch has fairer Pretences to make himself obey'd, and his Monarchy Universal. But this Scarlet, this Purple, these Crowns, do rather belong to Emperours, and Terrestri∣al Princes, than to the Ministers of Jesus Christ, who has assured us, that his King∣dom is not of this World, John 18. 36. Which is a certain Argument, that under the name of Spiritual, this Temporal Pow∣er is but a Tyrannical Usurpation, much more grounded on the Predictions of the Revelations, than the Precepts of the Go∣spel. 'Tis an Empire, whose Princes are as so many Slaves to Ambition and Cove∣tousness, whose Votes are to be bought, and who, in the Election of a Head, that has no Power but what he attributes to him∣self, do bear a part even with Kings; who are scared without reason by his imaginary Thunder. What likelihood is there that the Truth of God, or rather God himself, can be found amongst so much corruption and Bribery, which fills the Conclave? That Holiness cannot be fix'd in its Throne but by the mercenary suffrages of these Men; That St. Peter cannot preserve his Chair safe, but by secret and unjust Con∣trivances? What likelihood that men led by Interest, which doubtless is the greatest God they own, and men whose manners

are so impure and depraved, can any long time agree with the purity of the Gospel? And by what Vices could they more justly fall in∣to a Reprobate sense? 'Tis really a very strange thing to me, that the Doctors of the Roman Church imagine themselves, up∣on an ill-grounded Presumption, to be the most reasonable of all men; and perceive not that they may err as well as those who cry'd out, The Temple, the Temple, Jer. 7. 4. as they do now the Church, the Church. If it be so that it cannot err, why could not St. Peter, from whom it receives this great Privilege, bestow it on that of Antioch? What could his Death contribute more to it than his Life? What signifie Places which have not had any particular Promises, or Seats which are not more ancient than o∣thers? In what have the Errors of Asia out-done those of Europe? What Holy O∣racles have ever fore-told that Rome should be the Jerusalem of the Universe? What an unhappiness has it been to other Church∣es, that they have not been able to continue even one Age without their Impurities, when the Church of Rome alone has been for fifteen free from Error? If she must persevere in the Faith, even to the end, what did St. Paul think when he plac'd her amongst the wild Branches grafted on the Olive tree, and consequently more liable to be cut off than its own natural ones; and why would

he pronounce a threatning upon her, which was never likely to come to pass? Those certainly who have design'd to build her up, have ruin'd her, and those who have en∣rich'd, have destroy'd her. 'Tis extremely hard to make a just agreement between the love of the things of the Earth, and those of Heaven? Or can Faith, Piety, or Virtue, subsist long amidst Luxury and Abundance? Corruption generally begins with our Man∣ners, which, when once so perverted as to arrive to their height, they have no manner of Respect for those things that are Sacred; nothing then so Holy or Religious, which they turn not into Profaneness. 'Tis then men cannot away with the pure Doctrine; 'tis then they make Doctors after their own fashion; that those are invested with Autho∣rity who least deserve it, and who insolent∣ly violate the Divine Commands. 'Tis then their Preachers become fearful and coward∣ly, holding many things as indifferent, which are indeed very pernicious; and thus at length they allow, what at first 'twas un∣easie to 'em even to connive at.

The Romish Religion has been too long consistent with the Power of the World; the Princes and Nobility, the Magistrates and People side with it, and have, for ma∣ny Ages supported its Authority. This is a sign of its not being the true Church, since that frequently needs Tryals of Affliction,

and whose greatest Enemy is the World it self. I must confess, that sometimes the Preaching of the Gospel does convert whole Towns and Provinces, nay, even Kingdoms; but they continue not long without distur∣bance; the Jealousie of their Neighbours, the Treachery of their own People and Ser∣vants, set on foot by the Church of Rome, and, what is worst of all, their abuse of Gods blessings, and their prosperous Condition, which is generally attended by a corruption of Manners, do in a little time create to 'em Crosses and Disquiets. Their Tranquillity and Peace would be extraordinary and won∣derful, if it lasted one Age; but this Terre∣strial resting-place is not appointed for their Happiness. How long has the Reign of Je∣sus Christ been that of this World? how long have the Nobles, the Learned, and the Peo∣ple, submitted to the Jurisdiction of the Church? How long has it been that true Christians have not been persecuted? How long since Servants are become greater than their Masters? And by what new Gospel have they made even Caesars, and the Prin∣ces of the Earth Tributary? No, no, there is no Society of men (let 'em be what they will) can have the name of a Church by any Temporal Estate, but by the alone Pro∣fession of Embracing and of teaching the incorrupted Doctrine and the Truth. Thus the Doctors of the Age, with an insufferable

Confidence, brag that they have not in the least alter'd, either the Commandments of the Law, or the Articles of Faith, but that they have closely adhered to the very foun∣dation of 'em. But is it not to break the Law which God pronounc'd with his own Mouth, and writ with his own Hand, sometimes to accuse it, of being insufficient, and then of superfluity, and to retrench such words from it, as they like not, when they deliver it to the people? Is it not to violate the Faith, to apply themselves to any other Mediators than Jesus Christ, and to subvert that Order he has appointed both for a Form of Pray∣ers, and that of Sacraments? Those who have but an indifferent knowledge of the Pagan Religion, must own that three parts of what they see practis'd in the Celebration of the Mass; as to their Habits, their Gestures or Ceremonies; were the invention of, and established by Numa Pompilius, King of the Romans. Yet no one has so much as thought of making him pass for a Prophet, or a Messenger sent by God seven hundred years before the coming of Jesus Christ, to declare what sort of Worship and Religion that of the Christians should be. But hereupon to satisfie you, they give you fine words, tel∣ling you, that these Ceremonies of the Hea∣thens by introducing of 'em into the Church are sanctify'd. By the same reason those things that were borrow'd by the Jews of

Idolatrous Nations, and which they brought into the Temple, should have been sancti∣fy'd even by the Temple. But neither Priests, or Prophets ever imagined they could ap∣pease the jealousie and anger of the Eternal, by a specious excuse so well devis'd. 'Tis unseasonable to use the flowers of Rhetorick, and to entertain those with glittering colours, and appearances who only search after, and stand in need of the Truth. 'Tis in vain to endeavour to please the eyes of those whose Hearts are grieved for their sins, who trem∣ble at the voice of the Law-giver, and who believe the Divine Institutions so very Sa∣cred, that those are looked on by 'em as guil∣ty of Sacriledge, who dare be so bold as to intermix Humane Inventions with 'em. I own that I cannot go into their Churches with a satisfy'd Conscience, without a great disquiet to my mind. For I see nothing on every side but the Pomp of Paganisme shining forth, but such things as are displeasing to the Eternal, and which provoke his Jealousie. I only see Altars and Chappels, each of which has its Patron, and are admirably beautify'd, in emulation one of the other, by the pre∣sents of Ladies, and superstitious Trophies. How! you'l say, is not Jesus Christ Preach∣ed here? Yes doubtless, his name must be made use of to gain a Reputation to what is said, and fairly to put off the rest of their Inventions. But consider a little, and you'l

find that Leaven mix'd with it, of which we ought to beware; that dreadful poyson, and that Character of Paganisme. You'l per∣ceive a Style that has little of that of the Scripture in it, but very much of the Schools and prophane Authors, and their chief Di∣vinity generally set out with Allegories, and some Meditations of the Fathers. You'l meet with a certain Miscellany of Common∣places, some ingenious pieces of Wit that please the Ears, and whose end for the most is not so much for the Preaching of the Go∣spel, and edifying of the People, but for the praise of the Preacher. It is palpable, that the Spirit of God does not inspire 'em with these things, however good they may be in appearance, since they seem to be said or done only to procure applause to the Inge∣nuity of men. I know there are some a∣mongst 'em who desire to be accounted more sincere than the rest, by publickly professing that they only Preach Jesus Christ Crucify'd: But presently they belye themselves, and give demonstrations of their being not less Superstitious than those they teach, by com∣mitting with 'em open Acts of Idolatry. I could never like these Famous Preachers or Writers, who sometimes find fault with the Jesuits, and then with those of other Orders, who seem to endeavour to make a Reforma∣tion in some Points of Doctrine. These are those refin'd Hypocrites, who strike at some

head of this Hydra, but never go to the Belly. If there were no Cardinals Caps, or rich Bishopricks to be hoped for, they would not much care to be, or indeed seem better than others. For after all this do they not pray to Saints? Don't they observe their Feasts? don't they fall down before Images? don't they go every day to Mass? This is the fulness and complication of all errors, the source of all evil. This is that wonder∣ful Sacrament, which since its first instituti∣on has extreamly chang'd its nature, and which was not ordain'd to be expos'd as a sight only. This is that invisible Miracle, that incredible sign, without Elements, in which there is nothing that can be broken, nothing that can nourish, nor any thing which has the least conformity with, or re∣lation to the things it signifies. This is, if we'l believe those of the Church of Rome, that true Supper, at which Christ made a propitiatory Sacrifice before he was Sacrific'd; at which his Body became Spiritual before he was glorify'd. What aery fancy! what strange Doctrine, that would perswade us that the Body of Jesus Christ, which, except sin, is altogether like ours, is whole on the Table, and whole under the accidents of the smallest piece of bread that can be imagin'd; that 'tis cover'd under a Point or Atome? Is not this to belye, and utterly destroy the Humanity of the Son of God? Is not

this to place Death in the room of Life, and to make our Adoration of no effect at all, instead of bringing us to a serious Contem∣plation of the Being of Beings, and of him who is really Man, as he is truly God.

This imaginary Transubstantiation is so full of Contradictions, that it renders the Learn∣ed more ridiculous than the most ignorant of men. It has Consequencies not to be pro∣nounc'd without Horror, and which those who defend, cannot hear of, without Trans∣ports of Fury. What willfull Ignorance, what blind Passion, what Curse, what Obstinacy, does hinder the Exercise of their Minds? Open your Eyes ye stupid ones, use that Un∣derstanding which is left you, and consider that the same Communion, and the same Faith serves the Jews and the Gentiles; and that whatever Priviledge one has had above the other, they are chiefly distinguish'd by Time: The one believ'd in him who was to come, and the other, in him who was come: The former had no need of Transub∣stantiation, and the latter judge it not neces∣sary. The Priests, who are believ'd to make every day this miraculous Change, and by that, receive within 'em the Holy of Holies, should be extraordinary sanctify'd Men; and yet their Lives are so corrupt and vitious, that their Names, for a long Time, are be∣come infamous even to a Proverb. I could never approve of their Masses, their Mattins,

their Vespers, or indeed, of their Prayers, which are made in a Tongue the People un∣derstand not; a true Sign of their Slavery, and the Roman Tyranny.

I liked not those Traditions which are loaded with so much Heathenish Superstition, that Purgatory, those pretended Satisfactions, their Singing, their Feasts, their Fraternities, their Processions or Pilgrimages, their presu∣ming on their good Works and Merits. Af∣ter their manner of proving these things by the Scripture, there is nothing in the World but may be proved by it also. They forci∣bly deduce 'em from some Passages, in which, neither the Prophets or Apostles would have been under figurative or obscure Expressions, had they been necessary to the Christian Worship. They have boldly set up Saints in the place of Gods, and their Canonizations of Men instead of that of God's, without consi∣dering it's Consequence. In the mean while, the World groans under Multitudes of diffe∣rent Orders, which they every day institute, sometimes under one Name, and sometimes another. They care not though they ruine Houses, and whole Families, if they can but advance their own Interest, and leave enough to establish themselves under Retreats of Idleness. Children, by their Perswasion, dis∣obey even their Fathers, and under Colour of devoting themselves to God, and to fre∣quent Prayer, they give themselves up to

the imaginary Devotion of certain hollow Brains, and to the unprofitable Actions of a vain and ridiculous Obedience. And 'tis cer∣tainly apparent, that the more these things encrease, the more does the Anger and Judg∣ments of Heaven afflict the Earth. I cann't imagine, how the Austerity of some, agrees with the Licentiousness of others; for, 'tis often observ'd in the World, that there are several bear the Name of Monks, who are far from being such. They cunningly whee∣dle themselves into Houses where they can get any Advantage, and holding the Wo∣men captive, enslave the Men by their Means. Some are profess'd Litigious men, and yield not in this to their very Abbots; others are sollicitous, and make whom they please to gain or loose the Cause.

Besides, I could never endure those Pagan Imitations, their Shaved Heads, which look as if bald. They seemed to me, to have ta∣ken something away from the Shape and Beauty of Men, which God had given 'em; they were so far, in my Opinion, from bearing the Character of Holiness, that no∣thing looked more deform'd and ugly. I have always been rather displeas'd with, and indeed detested, than admir'd their Hoods, their Cowls, their nasty Habits, and naked Feet. God having created Man after his own Image, endued him with the most perfect form of all Creatures; yet they have made

it more frightful than that of the most mon∣strous or wildest Beasts.

Since Jesus Christ is come, Figures and Signs are needless, unless such which he has appointed. 'Tis not bare Feet, or bald Heads, but Mouths to publish the Gospel, that we want. I abhorr'd likewise to see se∣veral go about cheating the World, pretend∣ing to be possess'd by some Spirit that taught 'em to show cunning Tricks, as not long since, those of Loadun and Louvriers, of which People have been undeceiv'd, I would say to their Shame, if they had not wholly lost it.

I have not easily given Credit to their Miracles, whose Doctrine I could not be∣lieve. 'Tis the last Refuge Satan has, when he has lost his Cause, to endeavour to dazle us with false Lights, and fright us with Ap∣paritions. The Adventures of Kings, Prin∣ces, and People, are represented by our Co∣mediens; but the Religious, pretending to be possess'd, play the part of Devils, and act the Comedies of Hell. I have thought, that if their Doctors are extravagantly learn'd the People are brutishly ignorant; and that it pleases God, that his Children should be moderately wise, that is, supply'd with such a Wisdom that suits not only with the Capa∣city of Philosophers, but with that of Shep∣heards and Fishermen; not such who are re∣ally Brutes and Sots, who knew no farther

than the Animal Life, who take Pains only to eat and drink, and so dye as they have lived.

I have observ'd that those devout Souls which are so mightily esteem'd, are zealous without Knowledge, superstitiously Religi∣ous, have not a true filial, but servile Fear of God, which instead of easing, does with∣out Intermission torment 'em; and at length, having made both Body and Mind uneasie, does equally destroy 'em. They pray much less to the Creator than to the Creatures; they contemplate Jesus Christ, the Virgin, and Saints in pieces of Wood and Stone, which are so far from being like 'em, that they do 'em great Wrong; and whatever they may tell us, when they prostrate them∣selves before Images, since the Body cannot at all act without the Motion of the Soul; their Minds, without doubt, are fixed up∣on 'em, as well as their Eyes. 'Tis true, many of 'em are taught to say, that they do not adore in 'em what we apparently see 'em do: They distinguish Adoration, and please themselves to give different Names to things which they alike practise. They are become so subtle, that they belye not only our Sences and Reason, but their own too, being almost perswaded, that they do not that which is done by 'em even with so much Heat and Fervency, and in the sight of the whole World. The People who understand

not these Sophistical Distinctions, do prosti∣tute and allow themselves in the commissi∣on of Pure Idolatry: There are some pleas'd to keep 'em in this Error, no one takes the least Pains to undeceive 'em.

In fine, I have found that the greatest part of 'em relye on their Birth; the first Instru∣ctions they have receiv'd, from some parti∣cular City or Place, on Custom or Interest. That they satisfie themselves with the out-side of things, with Colours, Sounds, and other Vanities, which make 'em contemn the Simplicity of the Gospel; for, Men not being able naturally to comprehend what is of the Spirit of God, will embrace no Religion, unless pompous, or will admit of the Government of Jesus Christ, if not Tem∣poral. Nothing engages them to Reve∣rence and Devotion, but what makes a glo∣rious Show. Nothing prevails with them so much as Musick, Painting, Images, Gold, Azure, Purple, Scarlet, and external Orna∣ments. In these, the Ladies every day em∣ploy themselves; and not being able longer to charm the men of the World, by ne∣cessity become religious. Their great Care is to beautifie Churches and Altars, and rich∣ly to adorn the very Marbles; whilst the Poor are naked, and groan under their Mi∣series, not having wherewithal to defend 'em from the extream Rigour of the Sea∣sons. Shall I venture to say, that I observe

nothing in the Church of Rome, that bears the least mark of true Christianity; no, not their very Funerals, which should at least terminate all their Vanities? The Rich then, if we may believe them, may purchase their very Salvation; but the Poor, even after their Death, beg for the Payment of their Burial.

'Twas now but necessary that God should raise a sort of men to reform those who were arriv'd to the highest pitch of wickedness, or that to this purpose he should send even Angels themselves. Yet they have blasted their Reputations, they have render'd their very names odious, whose design was only to keep 'em from the Pit of Perdition, and direct 'em in the ways of Salvation, who of their own heads have made no Inventions, who have aimed at no Benefice or Interest, but that of Reformation, and the Service of God. These are the Messengers whose Mis∣sions needs no new Miracles, for they Preach no new Doctrine. They adhere to Prin∣ciples, to Universals, to the foundations of the Truth, which grows not old, or decays, and yet is valued for its Antiquity. Their Sermons are such, that there is no one who is reasonable, but must own their coherence with the Scriptures, which they perswade their People to read with care and diligence, saying,

Observe, if we deceive you, trust not to us, or believe not our Doctrine, if

you find it not confirm'd to you by that of the Prophets and Apostles.

Whilst those on the contrary, of the Roman perswasion, cry, after the manner of the Heathens, from hence, from hence, ye prophane, and do al∣ways rather terrifie than afford comfort, their profession being in every thing dark, and mysterious, nay, it sets it self out with the name of Mystery. But I cannot ima∣gine that Religion a bad one, which deals with us with that frankness, which takes off the Veil of Superstition, which disperses the darkness of Ignorance, and gives fuch light, understanding and consolation to its Pro∣fessors, as that of the Reform'd does. Yet these are the unpardonable crimes that excite the calumnie of so many enemies, who are both their Accusers, and Judges, unjust and inconsiderate Judges, who continually pro∣nounce against 'em this short sentence, in∣spir'd into 'em by truly infernal Furies; you are damn'd, you are damn'd. Inhumane and Diabolical saying! which against the Prohibition of our Saviour himself, rashly judges anothers Servants; and those who are not under their jurisdiction. These are the strongest arguments, the softest remon∣strances, and the most charitable words they put into the mouths of their people, who bark and rail at their Brethren, instead of gently discovering their Errour to 'em, or hearing their Justification. How great is

the injustice of Men! And how do most of 'em deserve that Condemnation they pro∣nounce against their Neighbours. Such as these upbraid me with my Religion, who are unacquainted with their own, and know no∣thing of mine but from its Enemies. They condemn me upon the bare report of my Adversaries; without hearing either my Ad∣vocate or my self. But pray tell me, Gen∣tlemen and Ladies, who are they for whom you have so great an Aversion? to whom do you talk with that Sharpness and An∣ger? Are they not those who ground all their Religion on the Holy Scripture, who read, meditate on, love, and admire it, who learn it by heart, and who are so far from accusing it of insufficiency, that in that a∣lone they find the Words of Eternal Life, sufficient for their perfect Instruction and Comfort? Are they not those whose Cha∣rity recalls you to that first Estate in which you were? When no Images were yet set up in your Churches, when you own'd no other Purgatory than the Blood of Jesus Christ, when going to Mass, or taking the Cup from the People, was not so much as talked of, but meeting together for the break∣ing of Bread, which was not elevated to make it ador'd? They certainly have not the Spirit of God, who hate such as love his Word, and only covet to impart to you that Light, and those Joyes they receive from it.

It must be acknowledg'd, these are strange Hereticks, and are mightily in the wrong, to stick to Principles, not to presume beyond what is written, 1 Cor. 4. 6. and not to turn to the right hand, or to the left, Josh. 23. 6. They are to blame, not to consent to the adding of other Commands to the Law, or other Articles to the Faith which is prescrib'd 'em. In a word, they do very ill, that they mix not profane things with Holy. Indeed, I consent with all my Soul to their Profes∣sion; let what name they please be given 'em, I had much rather be one of those He∣reticks, than one of the Catholicks of the Age. For, in effect, who are they whose Doctrine we ought so very much fear? Is it that of Kings and Princes, who are chiefly intrusted with the care of Secular things? Is it that of Magistrates, who de∣cide Differences between men? Is it that of the People, who are employ'd in Mechani∣cal Arts, or in Trading? Nothing less: 'Tis that of the Great Doctors of the Church, and whose Leaven ought to be suspected by us, as that of the Pharisees. They are those who do what they please, by the Priviledge and Authority of that Character they bear; who, under the name of Doctors, or Fa∣thers, preach Errour effectually, and who, the more they are fill'd with Frenzy and Enthusiasm, the more would they perswade us they are inlighten'd. They are those

who have such an extraordinary Opinion of their own Strength, that they brag that they are not only able to fulfill, but to surpass the Law. And though that obliges us to love God with all our Hearts, and our Neighbours as our selves, it is not sufficient to bear testimo∣ny of their Faith, or to magnifie their Works. To this must be added Councils which it comprehends not, and which trans∣port men beyond that perfect Love which it obliges us to. Several Traditions must be observ'd, which, tho' instituted by Pagans and Infidels, are become Sacred, since ad∣mitted into the Church, and called Aposto∣lical. To conclude, Many amongst 'em do so abound in doing Good Works, that they have some to spare to impart to those who do none at all; and in order too to their obtaining Eternal Life.

It is not to be wonder'd at, that the Evil Spirit has prevail'd on men to forbid the read∣ing of the Holy Scripture; for 'tis impossible that those impressions it makes on pious minds, which are seriously industrious in the search of Salvation, can consist with the Do∣ctrine and Religion of the Times. It has often recover'd me from a Lethargy, into which I was insensibly plunged by the Er∣rours of the World. By it I have learn'd to know both my Beginning and my End. It has infus'd into me both a Love and Fear of my Creator: it has made me fear his

Judgments, adore his Goodness, and lay claim to his Mercy. It has caus'd me to ob∣serve such various, and so many proofs of his Providence, that I had no room left to doubt of it. I never read it, but I became better'd by it, yet not with that Perseve∣rance as I could have wish'd. Therefore I thought 'twas necessary for me to begin it often, and never to leave it off. I met with so many Truths in it, from one end to the other, that I have not follow'd their Exam∣ple who only seek after Contradictions in it, who will not distinguish Times, or consider the different respects why things have been said. It is not dangerous to such, who have good desires, it ought not to be mis∣trusted by 'em; it does inlighten 'em, in∣struct 'em, and shews 'em the way that leads to Eternal Life. It is impossible that He who suspends his Judgment, who is not sway'd by Passion, Custome, or Prejudice, who is only govern'd by Reason, and seeks after the Truth, should not find it by this way; and thus to search after it, comes from the Spirit of God. What shall I say more? He must not expect to be sa∣ved, who does not love this Word above all things; and who does not evidence the love he has for it, by frequent read∣ing of it. For many will say with their Mouths, they love that which indeed they do not. They in vain pretend to excuse

themselves, upon the Credit of their Teach∣ers, in saying, that 'tis not intelligible by all, that every one expounds it to his own Advantage. If they are to be believ'd, God spake to his Children only to deceive 'em, and not to be understood by 'em. Thus there is no way left either to read or know any thing. Every passage hath its diffe∣rent Sense, whereupon we must refer our selves to our Masters. Even those which seem most Evident, are most obscure, and oftentimes signifie the contrary of what they seem to signifie. As for Example; when 'tis said, Thou shalt not make to thy self any likeness, Exod. 20. vers. 4. this signifies, we must fill our Churches with Images: when 'tis said, Thou shalt not bear false witness a∣gainst thy Neighbour, Exod. 24. 16. by this is meant, those are to be called Hereticks, who embrace no other Religion but what is pre∣scrib'd by the Word of God. Then when 'tis said, speaking of the Communion, As often as you shall eat of this Bread. 1 Cor. 11. 26. The Sence of this is, That you shall eat no Bread. And when 'tis said, Tarry one for another. 1 Cor. 11. 33. The meaning of this is, That Masses shall be said without Communicants. And thus of the rest. They render the Scripture intricate and difficult only, that they may be consulted as Oracles, and their Authority absolutely depended on.

If Philosophy was so necessary for men to discharge their Duty to God, the mean and ordinary people of the World could never know any thing of it, against that place of Scripture, which says, That he hath hid these things from the Wise and Prudent, and has re∣vealed 'em unto Babes. Matth. 11. 25. It is not to be hoped, that a well establish'd Coufe∣rence, can either clear or dissipate this Dark∣ness; since most men design only the main∣taining the first Opinion they have receiv'd, or setting a Value and Reputation on their Profession. Disputes indeed are dangerous, for those who manage 'em ordinarily grow passionate and sharp, or ambitious of Con∣quest; at least, of not being overcome. I have never observ'd those of the Church of Rome to deal with Sincerity; their Religion has so little of Religion in it, that it scarce ever suf∣fers 'em to act in any thing, without consult∣ing their Humane Interest, or without ha∣ving studied all manner of Tricks and Cun∣ning: As the Children of this World are in their Generation wiser than the Children of light. Luke 16. 8. They are assured of the Victory before the Combat. They are cer∣tain they shall be countenan'd by those who preside, and be applauded by the Voice of the Multitude. They are assur'd of him on whose Account the Dispute is made, and to have the better by any way whatever, un∣less that of Reason.

Otherwise, they amuse the Standers by, and lose the time in repeating long Quotati∣ons, and will always speak thrice as much at least, as their Adversaries. They will not dispute with equal Strength or Arms; they will be both Party and Judges, and pretend∣ing a Sovereign Jurisdiction over all things that belong to Religion; will not be deter∣mined but by themselves; they will admit of no Advice, or allow any Councils but what are made up of men all obliged to the same Interest. They will resolve nothing but after their own Way, their own Policy, their own Customs, or Prejudices, which confirm their Errors, instead of removing of 'em. But, if they were well assur'd that Truth was of their side, it being certainly the strongest, tho' the least known; yet ought they to be so chari∣table to us, as to say, Assemble the learned'st of your Men together, and we, on our parts, will do the same; We'll receive your Reasons in Wri∣ting, signed with your hands, and we'll return you ours, with the same Freedom. But these Hypocrites, these self-interessed Men, of seared Consciences, will not run the Risque of ruining, at once, both their Religion and their Fortunes. 'Tis not their design to draw men to their Party by the Power of Truth; they know no way to do it, but by Corrupti∣on, by Liberty, and fair Promises. They make it their business to find out, amongst those of the Reform'd Religion, and especially the

Pastors, a Judas, who may be prevailed on to sell himself, to betray their Master and Brethren. But, to what purpose these Per∣swasions, or these Compulsions? To what end, this Dispute, or rather, this insufferable Wrangling? Is it not only to prove to us, that those who prostrate themselves before Images are not Idolaters? Is it not to perswade us to go every day before the Altar, to ob∣serve the going forward and backward, the Gestures, the mysterious Ornaments of a Priest that turns his Back upon us, and to ob∣lige the People to say Amen, to several repeat∣ed Words and murmuring Noise of a Tongue, which for the most part, they understand not. 'Tis for this they make so much Disorder in the World; 'tis for this they promise, they threaten, and persecute the Saints even to over-come 'em, as far as 'tis possible for 'em, and make the very Stars fall from Heaven. 'Tis this which does afflict us, and this which does often amaze us. 'Tis this would make us sink under our Fear and Sorrows: but on this account, the Holy Trinity comes to our Assistance, the Holy Ghost does comfort, and withal assure us, That the Son shall not lose one of those whom the Father has given him. Joh. 17. 12. and 18. 9. Moreover, Pro∣vidence and Truth, are so gloriously trium∣phant over their Enemies, that they find themselves caught in those Snares they laid for others.

Whoever shall attentively read the Books of Controversie, so refin'd as they are at this Time, will perceive, that those of the Re∣form'd Religion do apparently surpass all others; and that there are only such who are contentious, stupid, or harden'd, and given up even to a reprobate Sense, that receive not from 'em as full Satisfaction as Reason it self can offer.

To conclude, Aristander, I am forc'd to tell you, that I find not so much as one remaining Spark of the pure Gospel, any shadow of true Christianity, in all this Roman Hierarchy. 'Tis a Body labouring under an irrecoverable Leprosie; an Hydropick Body, puffed up with it's ill Humours. 'Tis sick of a Lethargy that sleeps the Sleep of Death, from which, no Voice is strong or loud enough to awaken it. On the contrary, I am fully satisfy'd with the Profession of the Reformed Churches, which instruct me in the Divine Commands, without any Mixture of Humane Inventions. I find there preached, the pure and plain Truth of a Jesus Christ crucified; 1 Cor. 2. 2. who brings healing under his Wings, Mal. 4. 2. who makes the Deaf to hear, and the Blind to see; and in a Word, even the Dead to rise again, Matt. 11. 5. to enjoy the for-ever-bles∣sed Life of the Father, the Son, and the Holy Ghost, who lives and reigns eternally.

Amen.