The Safe Religion, Title page – To the reader 1
THE Safe Religion.
OR THREE DISPUTATIONS For the Reformed CATHOLIKE RELIGION, AGAINST POPERY.
Proving that Popery is againſt the Holy Scriptures, the Unity of the Catholike Church, the conſent of the Antient Doctors, the plaineſt Reaſon, and common judgment of ſenſe it ſelf.
By Richard Baxter.
Contra Rationem, nemo ſobrius:
Contra Scripturas, nemo Chriſtianus:
Contra Eccleſiam, nemo Pacificus,
Senſerit. Auguſt. de Trinit. l. 4. c. 6. fine.
London Printed, by Abraham Miller, for Thomas Ʋnderhill at the Anchor and Bible in Pauls Church-yard, and Francis Tyton at the three Daggers in Fleet-ſtreet, 1657.
TO THE Proteſtant Reader.
WHen the motion was firſt made for the Publiſhing of theſe Papers, it ſeemed to me to be as the Caſting of water into the Sea; ſo great is the Number of the Learned Writings of Proteſtant Divines againſt the Papiſts (which will never be well anſwered) that the moſt elaborate addition may ſeem ſuperfluous; much more theſe haſty Diſputations prepared but for an exerciſe which is the Recreation of a few Countrey-Miniſters at a monthly meeting, when they eaſe themſelves of their ordinary work. But upon further conſideration, I ſaw it was, The Caſting of water upon a threatning fire, which the Sea it ſelf doth but reſtrain. It's more Engines than a few that are openly or ſecretly at work at this time, to captivate theſe Nations again to the Romane Pope. When ſo many hundreds, if not thouſands are night and day contriving our ſeduction, under the name of Reconciling us to the Church; if no body counterwork them, what may they not do. It's not enough that we have had Defenders, and that their Books are yet in the World. Old Writings are laid by, though much ſtronger than any new ones: But new ones are ſooner taken up and read. The Papiſts have of late been very plentifull, and yet very ſparing in their Writings. Plentiful of ſuch as run among the ſimple injudicious people in ſecret, ſo that the Countries ſwarm with them; But ſparing of ſuch as may provoke any Learned man to a Confutation: That ſo, they may in time diſuſe us from thoſe Studies, and ſo diſable the Miniſtry therein, and catch us when we are ſecure through a ſeeming peace, and fall upon us when we have loſt our ſtrength. And I am much afraid that the generality of our people (perhaps of the beſt) are already ſo much diſuſed from theſe ſtudies, as to be much unacquainted with the Nature of Popery, and much more to ſeek for a preſervative againſt it, and a through confutation of them. So that if Papiſts were once but as fully ſet out among us in their own likeneſs, as they are under the names of Quakers and other Sects, what work would you ſee in many places? I doubt many would follow their pernicius wayes, and fall like Sheep of a common rot, or people in a raging peſtilence, eſpecially if they had but the countenance of the times: Not through their ſtrength, but becauſe our people are naked, and unmeet for a defence.
The work that now they are upon, is, 1. By Diviſions, and Reviling the Miniſters, to looſen the people from their Guides; that they may be as a Maſterleſs Dog that will follow any body that will whiſtle him.
2. To take down the Miniſters maintenance and encouragements, that they may be diſabled ſo vigorouſly to reſiſt them.
3. To hinder their union, that they may abate their ſtrength, and find them work againſt each other.
4. To procure a Liberty of ſeducing all they can under the name of Liberty of Conſcience, that ſo they may have as fair a game for it as we: And ignorance and the common corruption of nature (eſpecially ſo heightened by a cuſtome in ſin) doth befriend the Devils cauſe much more than Gods; or elſe how comes it to paſs that the Godly are ſo few, and Error, Idolatry and impiety doth ſo abound in all the earth!
5. To break the common people into as many Sects and parties as they can, that they may not onelyonly employ them againſt one another, but alſo may hence fetch matter of reproach, againſt our profeſsion in the eyes of the World.
6. To plead under the name of Seekers againſt the certainty of all Religion; that men may be brought to think that they muſt be either of the Popiſh profeſsion or of none.
And indeed when all Sects have done their worſt it is but two, that we are in any great danger of (And of thoſe I think we are in more danger, then the most are aware of) And that is, 1. Papiſts: who plead not as other parties, onelyonly by the tongue, but by exciting Princes and States againſt us, and diſputing with the Fagot or Hatchet in their hands: And if we have not Arguments that will confute a Navy, an Army, or a Powder-plot, we can do no good againſt them.
2. Prophaneneſs; animated by Apoſtate Infidels: This is the Religion that men are born in. And men that Naturally are ſo endeared to their luſts, that they would not have the Scripture to be true, will eaſily hearken to him that tells them it is falſe.
Yea ſo much doth Popery befriend men in a vicious courſe, that ſome are apt to joyn theſe together, thinking at the heart that Chriſtianity is but a Fable: but yet for fear it ſhould prove true, they will be Papiſts, that they may have that eaſie remedy for a reſerve.
If God will preſerve us but from theſe two dangers, Popery, and Prophaneneſs animated by infidelitie, it will goe well with England.
The moſt of my former Writings having been bent againſt the later; I thought it not amiſs to let go this one againſt the former. That ſo I may entice the common profeſſors to a little more ſerious Study of theſe points, and furniſh them with ſome familiar Arguments that are ſuited to their capacities, that every deceiver may not find them unarmed. And here I thought it beſt to defend our own profeſsion and overthrow theirs in the main, and not to ſtand long upon particular controverſies, except that one of the Reſolution and Foundation of our Faith, which is the great difference. Yet that private unſtudyed men may underſtand wherein the particular differences lie, I have given them a Catalogue of them in other mens words in the end, as reſolving not to do it in my own.
In ſhort, I have here made it plain that Popery is againſt Scripture, Reaſon, Senſe, and againſt the Unity and Judgement of the Church.
1. Either Scripture is True or not true: If not, Popery is not true, which pleadeth its warrant from it (And ſome of them argue, as if they purpoſed to diſprove the Scripture, and to imitate Samſon, in pulling down the houſe on their own heads and ours, in revenge for the diſhonor they have ſuffered by the Scriture.) If it be true (as nothing more true) then Popery is not true, which palpably contradicteth it, as in the points of Latin ſervice, and denying the Cup in the Lords Supper, and many other is moſt evident.
2. Either the Catholike Church is one, or not: If not, then Popery is deceitful, which maketh this its principal pretence, for the uſurping the Univerſal Headſhip. If it be One then Popery is deceitful, which is renounced by the far greater part of the Catholike Church, and again renounceth them, and ſeparateth from them, becauſe they will not be ſubject to the Pope, who never yet in his greateſt height had the actual Government of half the Chriſtian world.
3. Either the Judgement of the Antient Doctors is ſound or not: If not, then the Church of Rome is unſound, that is ſworn to expound the Scripture onelyonly according to their concent: If it be ſound, then the Church of Rome is unſound, that arrogate a Uiniverſal Government and Infallibility, and build upon a foundation, that was never allowed by the Antient Doctors (as in the third Diſput. I have fully proved) and which moſt Chriſtians in the world do ſtill reject.
4. Either Reaſon it ſelf is to be renounced or not: If it be, then none can be Papiſts but mad men. If not, then Popery muſt be renounced, which foundeth our very faith upon impoſsibilities, and teacheth men of neceſſity to believe in the Pope as the Vicar of Chriſt, before they believe in Chriſt, with many the like which are afterwards laid open.
5. Either our five Senſes, and the Judgement made upon them, is certain and Infallible or not. If not, then the Church of Rome, both Pope and Council are Fallible, and not at all to be t…ed. For when all their Tradition is by hearing or reading, they are uncertain whether ever they heard or read any ſuch thing; and we muſt all be uncertain whether they ſpeak or write it: And then we muſt not onelyonly ſubſcribe to Franſc. Sanchez, Quod nihil ſcitur, but alſo ſay that Nihil certo creditur. But if ſenſe be certain and Infallible, then the Church of Rome, even Pope and Council are not onelyonly Fallible, but certainly falſe deceivers and deceived. For the Pope and his Council tell the Church that it is not Bread and Wine which they take, eat and drink in the Euchariſt. But the ſenſes of all ſound men, do tell them that it is. I ſee that its Bread and Wine, I ſmell it, I feel it, I taſte it; and ſomewhat I hear to further my aſſurance: And yet if Popery be not falſe, its no ſuch matter. One would think the dulleſt Reader, might be quickely here reſolved, whether Popery be true or falſe. Look on the conſecrated Bread and Wine, touch it, ſmell it, taſte it, and if thou canſt but be ſure that it is indeed Bread and Wine, thou maiſt be as ſure that Popery is a deluſion. And if thou canſt but be ſure; that it is not Bread and Wine, yet thou maiſt be ſure that the Pope or his Council, nor any of his Doctors are not to be believed. For if other mens ſenſes be deceitful, theirs and thine are ſo too.
But theſe things are urged in the following Diſputations.
Its worth the obſerving how much they are at odds among themſelves, about the Reſolution of their Faith, and how neer ſome of them come to us of late, as in Tho. White's Sonus Buccinae, and Doctor H. Holden de Reſol. fidei, and in Creſſy and Vane and others may be ſeen: And their ſilly followers in England think verily, that theirs is the common Doctrine of that Church. And how ſolicitous Creſſy and others are to take that Infallibility out of our way as a ſtumbling ſtone, which the Italians and moſt of them, make the Foundation and chief corner-ſtone. What a task were it to Reconcile but Bellarmine and Holden? Knot and Creſſy (both in Engliſh.) White had ſo much wit in his Defence of Ruſhworths Dialogues, when he wrote in Engliſh, to carry on the matter as ſmoothly, as if they had been all of a mind. But when he writes in Latin, How many wayes of Reſolution of Faith, that are unſound can he find among the Papiſts as different from his own? Vid. de fide & Theolog. Tract. 1. Sect. 28.29.
Reader, Adhere to God, and the Righteouſneſs of Chriſt, and the Teachings of the Holy Ghoſt, by the Holy Scriptures, and a faithful Miniſtry, in the Communion of the Saints, and as a member of the Catholike Church, which ariſing at Jeruſalem, is diſperſed over the world, containing all that are Chriſtians; renounce not right Reaſon, or thy ſenſes; and live according to the light which is vouchſafed thee; and then thou ſhalt be ſafe from Popery and all other pernicious damning errors.
Marc. 10. 1656/7. R.B.