The Safe Religion, Part 1

The Safe Religion · Part 1

p. 1QUERY. Whether the Reformed Catholike Chriſtian Religion, commonly called Proteſtant, be a ſafe way to Salvation?

THE great buſineſs of the Divel the Enemy of Mankinde, is to keep man from that Salvation, which Chriſt hath ſo dearly purchaſed, ſo graciouſly offered, and hath appointed us ſuch excellent helpes to attain: To which end it is his firſt endeavor, that men may not know or Believe that there is ſuch a Felicity, and what it is, and how much to be deſired; and his next, to keep them from knowing the way to it, and the laſt is, to keep them from walking in that way when they know it. p. 2By the firſt means he keeps from Salvation, all Atheiſts and Heathens that know not, or believe not the life to come: by the ſecond, all Infidels that Believe not Chriſt to be the way, and all Hereticks that Believe not thoſe Truths which are of abſolute neceſſity in ſubordination to Chriſt: and by the third, all Hypocrites and unſanctified, ungodly, impenitent men, in the viſible Church, that yet have a ſuperficial Belief of theſe Truths.

Our Queſtion in hand is for the eſcaping the ſecond of theſe ſnares, by diſcovering which is the ſafe way to Salvation? The Policy of the Devil hath always endeavoured to hinder the world from knowing this way, by theſe two means: Firſt, if it be poſſible by keeping them in utter darkneſs, that this way may not be revealed to them, or being revealed, may not be underſtood: Secondly, or if that will not do, by making ſuch a number of by-ways on every ſide, that the true and onelyonly way may hardly be diſcerned. And this is his end in raiſing ſo many Hereſies; and this is the courſe he takes to miſlead them that have eſcaped from the darkneſs of Infidelity. He begun this trade betime, even in the dayes of the Apoſtles: They ſaw the multifarious off-ſpring of the Deceiver ſprouting up apace in their own times: yet did it never enter into their thoughts to tell the Church, that by this, all Hereſies ſhould be known, That the Church of Rome ſhould condemne them, or to ſend it down to all poſterity as the true touchſtone to tell them which was the onelyonly right way among all theſe Hereſies, to wit, That which is believed by the P…pe or Church of Rome. This had been a ready and eaſie way for the Apoſtles to have preſcribed, and for us to have received, if it had been true. It p. 3might have ſaved them much labor in giving us that Body of ſacred Doctrine which they have made indeed the Touchſtone of the ſafe way; and it might have ſpared us much more labor of ſearching and ſtudying which is the way; and we might all have ſent to Rome, and been reſolved without any more ado. Surely the Apoſtles were not ſo envious to our eaſe and ſafety, as to have ſilenced this eaſie way if they had known it themſelves. But as every Heretick when he findeth out a New way, doth condemne the Old, as inconſiſtent with his New, ſo do the Papiſts; Since this new way hath been cryed up, that [No man can come to heaven but by Rome] it is their buſineſs to deter people from any other way, and to that end, to tell them that there is no ſafe way but theirs. As the Quakers tell us, that there is no way to Heaven but theirs, and ſome **Much contrary to Damaſcene, who ſaith that the Rebaptized do crucifie Chriſt again, Orthod. fid. li. 4. c. 5. p. (mihi) 296. (Though I ſuppoſe he is as far on the other ſide.)Anabaptiſts ſay there is no way to Heaven but by being Baptized (again as they are) ſo do the Papiſts tell us that there is no way to Heaven but by Believing in the Pope and Church of Rome, and obeying him as the head of the Church. I never ſaw the place, but ſure that Town hath ſome admirable excellency in it, that the God of Heaven ſhould ſo much ſet his heart upon it, as to endow it with ſuch a ſtup…ndious Prerogative, that no man ſhould be ſaved from everlaſting Torment that doth not Believe in the Biſhop of that City, and obey him as the univerſal head. Its a wonder to me, that he that ſet not his heart ſo much on his Temple at Jeruſalem, or on that choſen people, as not to forſake p. 4them for their ſins, and that hath the Heavens for his Throne, and to whom the Sun it ſelf is as Darkneſs, ſhould yet be ſo taken with a Town called Rome, built and long inhabited by Idolaters, defiled with the blood of thouſands of Martyrs, againſt which the fouls under the Altar cry out [How long Lord Holy and true wilt thou not avenge our blood &c.] as to ordain that no man in the remoteſt parts of the world, even the Antipodes that never heard of the name of Rome, can be ſaved, though he ſhould never ſo much believe in Jeſus Chriſt, unleſs he Believe in the Biſhop of this Town and obey him when yet with Andradius and other Papiſts, its a hard queſtion whether a man may not be ſaved in thoſe heathen Countries without believing in Chriſt himſelf. Is it not a marvaile that we never read that Rome was once named by Chriſt himſelf, and that it never was put into our Creed as one of the neceſſary Articles to ſalvation? eſpecially when we find there the Catholike Church, and Communion of Saints, which ſure would have been ſome way intimated to be the Romane Church or that which is headed by their Biſhop, if it had been ſo indeed. I find but three names (ſtrictly ſo called) in the Creed, and the Popes or Romane Churches is none of them: One is Jeſus Chriſt, and the other is hers that bore him, and the third is his, that Judged him to death; and this indeed was a Romane name, and if the honor of it in the Creed will do them any ſervice, let them make their beſt of it.

But however, this advantage the enemy of the Church hath got by it, that the new Romane Title, hath made the old Catholike Title ſeem queſtionable to many, and now ſo great is the audacity of the uſurping p. 5Pope, that he not onelyonly queſtioneth whether any Chriſtians ſhall be ſaved that believe not in him as well as in Chriſt, but he flatly denyeth it; and what he cannot get by Scripture and reaſon, he would get by threatning and terrible words to affright the ſimple, telling them that Proteſtants are not of the true Church or Religion, nor in a ſafe way to ſalvation, becauſe they will not be the ſubjects of the Pope of Rome: Well, we ſhall briefly prove our way to be ſafe, if not to the ſatisfaction of perverſe, ambitious, or paſſionate and prejudiced men, yet I doubt not to the ſatisfaction of all humble, impartial, diligent perſons, that are willing to know the truth, and deny themſelves, that they may know it, and do not ſtifle it by their luſts, or impriſon it in unrighteouſneſs in their byaſſed reſolutions. And firſt we ſhall briefly open the termes.

By **Religion in the firſt ſence ſeems to be (as Martinius) propriè actio ejus qui res divinas ſtudioſe Relegit, pictatis ergo, though the word be thence variouſly uſed. (2) Lactantius ſaith (Inſtit. li. 4. c. 28.) Hac conditione gignimur, ut generanti nos Deo juſta & debita obſequia prebcamus, hunc ſ…lum noverimus hunc ſequamur. Hoc vinculo pietatis obſtricti Deo & Religati ſumus un…e ipſa Religio n…men accepit; non ut Cicero interpretatus eſt a Relegendo. Melius id nomen Lucretius interpretatus eſt, qui ait, Religionum ſe nodos exolvere. Hierome in c. 9. Amos, & Auguſt. de via Rel. c. 55. & Retract. l. 1. c. 13. & li. 10. de Civit. Dei. c. 4. are for the ſame derivation. (3) Macrob. Saturn. li. 3. c. 3. Servius Sulpitius Religionem eſſe dictam tradidit quae propter ſanctitatem aliquam remota ac ſepoſita a nobis fit, quaſi a relinquendo dicta, &c. vid. Martin in verb. Sometime Religious is taken for the ſame with ſacred, and ſo is applyed to Perſons, Actions, Things, Places, Times, &c. we here take it for a preſcribed way to ſalvation, or that which by us is Believed or profeſſed to be ſuch: and this is our Religion.[Religion] here we mean, the Doctrine de credendis & agendis, about p. 6matters to be believed and practiſed, which we hold and profeſs as of Divine Revelation, and injunction, in order to Gods Glory and our ſalvation. For though this be but the means towards thoſe holy Affections and practices which are of neerer neceſſity to our ſalvation, as being the neceſſary effects of the former, yet is it not this later; bu… the former that we are now inquiring after: Not of Subjective, but Objective Religion: not of the fides quâ, but the fides quae …creditur; not whether we be true to our Religion and ſo truly Religious, but whether we be of the True Religion, or hold that Doctrine which will ſave them that are true to it, in Belief and Practice. I ſhall not much ſtop the plain Reader therefore with any further and unneceſſary inquiry into the Etymology of the word Religion, which ſome derive (1) a Relegendo, ſome (2) a Religando, and ſome (3) a Relegando & Relinquendo: But as long as we underſtand what is meant by the word, we ſhall not ſtick at the Etymology or propriety.

By the [Reformed] Religion, we mean, the Chriſtian Catholike Religion, as it is ſeparated from Popery: and ſo by this word we do diſtinguiſh our Churches from the Romane Sectaries. For, it is not every Reformation (much leſs every thing ſo called) that here we have reſpect to, but the Reformation by which we caſt off Popery it ſelf, which becauſe it was in one Countrey done by a ſolemn Proteſtation of certain Princes and Cities againſt Popery, hath been ſince called the Proteſtant Reformation, and our Churches the Proteſtant Churches and our Religion, the Proteſtant Religion.

p. 7Our Religion is called Catholike, becauſe it is …he Religion of the Catholicke Church, which is ſo …alled a foreign, becauſe it is univerſal, conſiſting not onelyonly of Jews and their Proſelites, as heretofore, nor of one Town like Rome, and thoſe that will be …he ſubjects of the Biſhop of that Town, as the Papiſts dream, but of all that Believe in the name of Chriſt through the whole world, holding the Foundation or points of abſolute neceſſity to ſalvation, and not again denying them by any ſuch contradicting Errors, as will not conſiſt with the practical belief of the ſaid Fundamentals.

As that was called A Catholicke Epiſtle, which was directed to the whole Church, and not to any one perſon or people; ſo is that the Catholike Church which containeth all Chriſtians.

As Auſtin was wont to deſcribe it againſt the Donatiſts (who would have confined it to the adverſaries of Caecilianus and followers of Donatus in Africke) that the true Church was that which was ſpread over the world by the Goſpel which was commanded to be preached to all Nations, beginning at Jeruſalem: ſo do we.

By the Chriſtian Religion, I ſuppoſe we are agreed, is meant the Religion of Believers in Chriſt, or that whereof Chriſt is the Foundation and preſcriber, and faith in him the firſt act, which muſt contain all the eſſential parts (though it may poſſibly want many integrals) or elſe it is not to be called the Chriſtian Religion. They that were called Chriſts Diſciples were afterwards called Chriſtians firſt at Antioch, Act. 11.26. To be a Chriſtian therefore, and to be Chriſts Diſciple is all one.

Note therefore, that as the word Religion denoteth p. 8the ſum of doctrines and way of ſalvation abſolutely neceſſary, ſo it is but One in all the worl… (that's true and ſaving) and that is the Chriſtian Religion. So that if a Heathen, Jew or Mahometane ask me what Religion I am of; in oppoſition to theirs, I will ſay, I am a Chriſtian, and not onelyonly that I am a Proteſtant: But if a Chriſtian aske me what Religion I am of, I will ſay, I am a Reformed Catholike Chriſtian: for ſuch a queſtion in the mouth of a Chriſtian uſually implieth that I am a Chriſtian, and intendeth the diſcovery of what ſort or party of Chriſtians I belong to. But indeed Chriſtianity is not many but one, and therefore Chriſtians as Chriſtians are not of many Religions, but of one: No nor Chriſtians at all, that are truely ſuch, if by Religion you mean, a ſyſteme of doctrines in the main, neceſſary or ſufficient to ſalvation (or conceited ſo to be:) For, as there is no ſuch Body of Doctrine but Chriſts, ſo no man that is indeed a Chriſtian, can believe that there is, ſeeing ſuch a Belief contradicteth the eſſentia's of Chriſtianity. But among thoſe that call themſelves Chriſtians, there are ſome Hereticks that deny or plainly ſubvert ſome part of the eſſentials of Chriſtian Religion. And among thoſe that are Chriſtians, ſome have ſuch dangerous corruptions as do much hazard the ſalvation, and tend to fruſtrate them of their benefits of the Chriſtian Faith, and theſe very corruptions they Entitle by the name of Part of their Religion, as the Papiſts do: In which ſence I muſt ſay, I am not of the ſame Religion with them, though I hold the ſame Chriſtian Doctrine as they, becauſe I hold not their mixture, and add not thoſe corruptio…s which they make a part of their Religion. p. 9The name Proteſtant I reject not, becauſe it was taken up on a juſt occaſion: but I take it to be too extrinſecal, and private to be the ſtanding denomination of my Religion; as being not taken from the nature of the thing, but from an occaſionall action of a few men in one Countrey; though it intimateth that all of their judgement in all other Countries, do virtually at leaſt make the like Proteſtation in the maine. I do therefore rather chooſe to ſay that I am a Reformed Catholike Chriſtian; and when I call my ſelf a Proteſtant, this is my meaning.

So that by the name [Chriſtian] which expreſſeth all my Religion it ſelf Poſitively conſidered, I am differenced from Heathens, Jews, Mahometans, and all Infidels, and thoſe (by ſome called Hereticks) who uſurpe the name of Chriſtians, while they deny part of the very eſſentials of Chriſtianity. And by the name [Catholike] I adde nothing Poſitive to the former, but onelyonly intimate that I am of the Univerſal Church, and negatively exclude my ſelf from all divided parties, or from any that are yet in that Church, and yet take up any dividing titles or wayes therein, though they withdraw not from it; as they are ſuch, I am none of them, and therefore diſclaim (when I expreſs my Religion) ſuch private names; I am no Lutheran, Calviniſt, Arminian, Papiſt, Socinian, &c. but a Catholike.

But yet when I ſay I am a Reformed Catholike, I purpoſly diſclaim the Corruptions of Popery, and in that word renounce their Errors as ſuch, as by the word Catholike I renounced their Schiſme: And ſo I may agree with Luther, Calvin or any man in Reformation, ſo far as they hold to the word of God: ſo that if malicious adverſaries will put the name of p. 10Sect upon the Catholike verity, and call it by the name of Zuinglianiſme, Lutheraniſme, Calviniſ… or the like, pretending that it had its ſpring from theſe men, they ſhall not by ſuch unworthy means, remove me from the Catholike Religion, nor yet cauſe me to own their Corruptions, becauſe they have named the oppoſition of them as a Hereſie Auguſtine would not turn Donatiſt, becauſe they named the Catholikes Caecilians; nor would Proſper turn Pelagian, becauſe they called the Orthodoxe, Predeſtinarians or Fataliſts, nor would Athanaſius before them turn Arrian becauſe they called the Orthodoxe Tritheiſts. It is not other mens faſtening upon us the name of a man, or of a Sect that proves us Sectaries, or that we had our Religion originally from that man. Yet do we ſo much reverence their names, that we rejoyce in their labors for the Church, and bleſs God for them, and endeavor to imitate them in their holy doctrine and lives, though we make none but Chriſt the Lord of our Faith

As for the terms of the predicate they need no great explication. By ſalvation we mean principally Everlaſting Glory in Heaven: By the way to it, we mean the means appointed by God for the attaining it. The principal means indeed is Chriſt himſelf, who is eminently called, The way, and no man cometh to the Father but by him. But in ſubordination to Chriſt all other means are the way.

By a ſafe way, we mean a way that in ſuo genere is ſufficient to the attainment of the end; ſo that all that ſincerely are that way ſhall attain that end; A certain means of happineſs to all that faithfully uſe it. p. 11For it muſt be known that no Religion (or ſound Doctrines) will ſave a man that is not faithful in the reception and improvement of them. A True Religion will not ſave him that is not True to his Religion. And therefore it is no wonder if multitudes even of Proteſtants do periſh, though their Religion be the onelyonly Religion in the world. For they are not heartily of the Religion which they profeſs. They have that doctrine which is the ſeal, and fit enough of its own nature quantum in ſe to imprint the image of God upon their ſouls: But if they keep this ſeal in their Cheſts, and apply it not effectually to their hearts, they may have unholy hearts and lives, though they profeſs a holy faith and Religion, and therefore may periſh for all that profeſſion; yea and periſh moſt deplorably becauſe their profeſſion doth aggravate their ſin. If a mans Religion (or believed doctrines) be bad in the maine, the man himſelf muſt needs be bad too; and therefore no man of ſuch a Religion can be ſaved: But if a mans Religion (or profeſſed doctrines) be never ſo good it is poſſible he may be bad that doth profeſs them: and then no Religion can ſave a wicked man. So that of the true Religion ſome are ſaved, but not all: but of a bad Religion (in the main) no man can be good, or be ſaved.

I come to the Arguments by which I prove the Affirmative, that [The Reformed Catholike Chriſtian Religion, commonly called Proteſtant, is a ſafe way to ſalvation.

Arg. 1. That Religion which beſt agreeth with the word of God, above all other Religions in the world, is a ſafe, yea the ſafeſt way to ſalvation: But the Reformed Catholike Chriſtian Religion p. 12commo… called Proteſtant, doth beſt agree wit… the word of God: therefore it is the ſafeſt way to ſalvation.

One would think among Chriſtians the Major ſhould be unqueſtionable: But here the corrupt Romaniſts have preſumed to make a new word of God, that ſo the determination of the caſe might be impoſſible, unleſs we will go up to theſe Philiſtines to ſharpen our weapons: For they deny the holy Scripture to be the whole word of God, or ſufficient to be the Rule for deciding of controverſies in matter of ſaith, and tell us, that unwritten Traditions are another part: And thoſe Traditions are ſuch as are received by the whole Church as delivered down from the Apoſtles; and that whole Church is onelyonly the Romane party: and thus do they by their own Authority undertake to damne all the reſt of the Chriſtian world, and make themſelves onelyonly the Catholike Church: and by this trick of wit they have got one half of Gods word into their cloſets, and that it is his word, which they ſay is his word: And that you may know that they are no blabs or revealers of ſecrets, they have for ſome hundred years kept this cloſe as a ſecret to themſelves, yea from themſelves as well as to us: ſo that when the common Proverb takes that to be a ſecret which one or two knows, but not when three know it; yet theſe men have a word of God which all the Catholike Church is the keeper of, and yet thoſe that keep it, know it not themſelves, much leſs can we that ſtand by come to the knowledge of it; but we muſt all wait till the laſt Pope have breathed out his laſt determination, before the Catholike Church that is ſaid to keep it can come to know what is the p. 13whole word of God. And ſo among them it is …ome to this paſs; that to be judged by Gods word, is to be judged by the Pope and his entruſted Subjects.

But if any man whatever bring us forth a Tradition, and ſay, that this is the word of God and came down from the Apoſtles, we ſhall deſire more then …his word for the proof of it. And when he brings us as good proof that his Tradition came from the Apoſtles, as we ſhall bring him that the Scripture came from them, then will we cheerfully receive his Traditions: but not without ſufficient proof, upon the boaſtings of corrupted intereſſed men.

As for the Minor, that our Religion is moſt agreeable to the Scriptures, I ſhall now ſay but this to the proof of it. Firſt, we take the Scriptures for the only Teſt or Rule of our faith and practice; and we tye not our ſelves to any other by-rule which may force us to a miſunderſtanding of it. It is onelyonly the Scripture that we ſtill profeſs doth contain our Religion: And it is the chief part of the quarrel between us and Rome, that they will not take this word for the perfect or ſufficient Rule of Judgement. It is this word onelyonly that we appeal to, and deſire to be judged by: And the Papiſts wilful declining of this Tryal and Judgement doth give any impartial obſerver ſufficient cauſe to ſuſpect, that they take the Scripture to be againſt their cauſe, or elſe why ſhould they not have as much confidence in it, and commit their cauſe to it as well as we.

2. To run over every point of difference between us and them, and prove our part by Scripture, would be a very eaſie work, but it would make this Diſputation ſwell too big. And it is done ſo largely p. 14and often already by our Writers that it is leſs neceſſary. If any of them complain for the omiſſion … this part, let him but aſſure me that he will ſtand t… the Judgement of Scripture, and I ſhall quickly a… willingly enter the liſts with him, and go over th… part of the task again. In the mean time let it ſu… to tell young Students, that Ameſius his Bellarmi… Enervatus hath ſpoiled all their cauſe of this defence and manifeſted Scripture to be fully againſt them, i… a little room; which may ſpare them the reading o… many larger. And for the meer Engliſh Reader, M^r. Ri. Bernard in his book called, Look beyond Luther, in his help annexed to it, hath given a brief and effectual diſcovery that Scripture is not on their ſide, in an enumeration and proof of many of the point… in difference, between them and us: which for brevity, I refer them to.

In a word, if the Scripture be true, then that Religion which agreeth with them is a ſafe way to ſalvation: But the Papiſts confeſs that the Scriptures are true: Therefore, &c. The Major is plain, in that Scripture affirmeth of it ſelf, that it is able to make us wiſe unto ſalvation, and furniſh us to every good work, and is written that we might believe, and believing might have life in Chriſts name, &c. Joh. 29.31. 2 Tim. 3.16, 17. Of which we have ſaid ſomewhat in a ſ…ort Determination of that Queſtion by it ſelf.

Arg. 2. That Religion is a ſafe way to Salvation, by which the Apoſtles and the Churches in their days were ſaved: But by the Reformed Catholike Chriſtian Religion, now called Proteſtant, were the Apoſtles and the Churches in their dayes ſaved: therefore it is a ſafe way to ſalvation.

p. 15The Major with reaſonable men needeth no proof. There is not many Religions but only one that are a …fe way to Salvation: and that which the Apoſtles …ent in and the Churches in their dayes, is undoub…edly that one. God hath not ſince taken down …hat Religion and ſet up another, and made …hat way ſafe to us, which was unſafe to them.

The Minor is thus proved, The Apoſtles and Churches in their dayes were ſaved by that Religion which is contained or expreſſed in the holy Scri…tures: But that is the ſame with this which is called …he Proteſtant Religion. For proof whereof I refer you, and offer as aboveſaid. Yeeld once that Scripture ſhall be the Rule to judge by, and the controverſie will ſoon be ended betwixt us.

And I need not to ſay but theſe two things for proof of the point.

1. That their own Writers confeſs that the Affirmative or Poſitive part of our Religion, as it was here in England profeſſed, was not againſt the word of God, contained in the holy Scriptures, only they told us that the Negatives were, of which we ſhall conſider further anon.

2. As it is the great care of the Papiſts to keep the Scriptures from the people, accounting it the Original of Hereſies to have them tranſlated (as Arboreus and many expreſly ſay) and burning men to aſhes for reading the Scriptures, when God will burn them in Hell, if they obey them not (which they are not like to do without knowing them) ſo experience hath convinced them that where the reading of the Scriptures in a known tongue is but permitted, there doth our Religion moſt encreaſe, and Popery decay; ſo that if this one means were but p. 16permitted, in Spain and Italy as it is whether they will or no in other parts, undoubtedly the Popes Kingdom would ſoon come down: I ſay, if they durſt but permit men to read the Word of God in a known tongue. They know this well enough, or elſe they would never ſo torture poor Chriſtians by the Inquiſition for having a Bible in their houſes. They have ſure ſome humanity in them, as well as others: and therefore could never go ſo exceeding far beyond the Turke in Cruelty to Chriſtians themſelves, but that they know their whole cauſe and Kingdom is concerned in it, and if once Scripture get in, they are gone. In a word, multitudes of volumes have already proved that Scripture is againſt Popery.

Argu. 3. That Religion is a ſafe way to Salvation, in which the Church in the three or four firſt Ages at leaſt was ſaved: But the Church in the three or four firſt Ages at leaſt was ſaved in that Catholike Chriſtian Religion, which now is called the Reformed or Proteſtant Religion: Therefore this is a ſafe way to ſalvation.

I mention not the former Ages as if all other following Ages had come to heaven by any other Religion, then the former; but 1. becauſe in them alone there is a ſufficient proof of the Major Propoſition: None could be ſaved in it, eſpecially not ſo many Ages of the pureſt times, if it were not a ſafe way. 2. Becauſe ſome Popiſh Errors began among the worſer ſort of Ambitious, Superſtitious Prelates to creep in betimes; and Popery it ſelf appeared in the world ſoon after the ſix hundredth yeer, and was openly eſtabliſhed about the thouſandth yeer. And according to the degrees of corruption in the p. 17Church there was a greater difficulty of ſalvation, becauſe more impediments: but ſtill thoſe that were ſaved, were all ſaved in and by the ſame Religion of the former Ages; and if they were ſaved in any Corruption, yet not By it, but from it, or againſt it.

As for the proof of the Minor as it requireth a full volume of it ſelf, to produce the particular Teſtimonies of the Fathers for us, ſo is it already done in many Volumes: And becauſe the continual clamor of the Papiſt, is, that Antiquity is on their ſide, I ſhall anon diſprove them in the fundamenta… difference between them and us, in the following Diſputation, about their pretended Soveraignty and Infallibility; and in other particulars deſire them to give ſome reaſonable anſwer to what is already alledged by Biſhop Ʋſher, D^r Field, and many mor… of our Writers, before they expect we ſhould regard their vain immodeſt pretences: And ſtill let is be remembred that for all the Poſitive part of our Religion, they themſelves cannot deny but that the Churches ſtill held it. Our Religion is the Doctrine of the Holy Scriptures; and doubtleſs that was entertained by all the Churches; and in that Religion they were ſaved.

Argu. 4. That Religion is a ſafe way to Salvation, whoſe faithful Profeſſors have a promiſe of Salvation made them by God in his holy word: But ſuch is the Reformed Catholike Chriſtian Religion, commonly called Proteſtant: therefore it is a ſafe way to Salvation.

The Major cannot be denyed: for God cannot …ye, or break his promiſe. And the Minor is eaſily proved by parts. Our Religion is to believe all that p. 18is in the Holy Scripture to be the true word of God… and more particularly we believe all the Articles … the Creed called the Apoſtles, the Nicene Creed, and that of Athanaſius; with the Doctrine of the Sacraments of Baptiſme and the Lords Supper, an… we confeſs that in a larger ſence other ſacred myſteries may be called Sacraments: we believe that every man muſt unfeignedly Repent of all ſin, and t… from it to God, and Love God above all, and … neighbor as himſelf, and faithfully obey the who… revealed will of God; with other parciculars whic… may be ſeen at large in our ſeveral confeſſions. An… he that faithfully Believeth and doth all this, hath m… ny promiſes of Salvation in the Scripture, John 3.26 God ſo loved the world that he gave his only begotte… Son, that whoſoever believeth in him ſhould not periſ… but have everlaſting life. But Proteſtants believe in him; and ſubvert not, nor nullifie that belief by any contradiction; therefore they ſhall not periſ… (if they be true to their profeſſion) but have everlaſting life.

Mark. 16.16 Go and preach the Goſpel to every creature: he that Believeth and is Baptized ſhall b… ſaved. But Proteſtants believe and are baptized Obj. So Hereticks and wicked men may ſay. Anſ. But not truely: For 1. Hereticks truly ſo called, that cannot be ſaved, do not Believe the whole Doctrine which is fundamental or of Abſolute neceſſity to Salvation. Let them ſhew that by us if they can 2. As Hereticks have not the true faith, ſo wicke… men are not true in the faith: The former want the fides quae & qua both, that is, both true objectiv… and ſubjective faith: and the later want true ſubjective faith at leaſt. And ſo they will confe… p. 19that many a Pope hath done.

Rom. 10.9. If thou confeſs with thy mouth the Lord Jeſus, and ſhalt believe in thy heart that God …aiſed him from the dead, thou ſhalt be ſaved. For …ith the heart man believeth to righteouſneſs, and …ith the mouth confeſſion is made unto ſalvation. …ut thus do the Proteſtants; therefore they ſhall be …ved.

The Doctrine which Peter preached to Cornelius as ſufficient to ſave him and all his houſe, Act. 10.14. …ut every word of that is believed by the Proteſtants, …erefore it may ſave them.

The Jaylor is promiſed, Act. 16.31. that if he …ll believe on the Lord Jeſus Chriſt he ſhall be ſav…. So Heb. 10.39. Luk. 8.12. It is not ſaid, If …ou wilt believe in Chriſt and the Pope of Rome …ou ſhalt be ſaved, Act. 4.12. [Neither is there …alvation in any other: for there is none other name …der heaven given among men, whereby we muſt be …ved] Therefore not the Popes name. In Act. 15.1. …s ſaid that certain men came down from Judaea …ught the brethren, that except they were circum…ſed after the manner of Moſes they could not be …ved: againſt theſe Paul wrote the Epiſtle to the …latians, where you may ſee how to think of ſuch: …nd in the like manner do the Papiſts teach men, that …cept they believe in the Pope of Rome, and except …ey believe that there is a Purgatory, and that Im…es may be worſhiped, and that the conſecrated …ſt may be adored, and that we may pray to …ints departed, and that the Prieſt muſt take the …crament while the people only look on, and that … the Prieſt muſt receive it in both kinds, and the …ead alone may ſerve the people, and that prayers p. 20and other Church-ſervice ſhould be in th… Latine tongue when the people underſtand it not with abundance more of their vile inventions I ſay, thoſe that believe not all this, they ſay cann… be ſaved: But what ſay the Apoſtles, Elders, an… Brethren at Jeruſalem, when the former caſe … brought before them? They would not have me tempt God, by putting a yoak on the moſt of th… Diſciples, but believe that through the Grace of th… Lord Jeſus Chriſt, thoſe that uſed none of th… ceremonies ſhould be ſaved as well as the Jews, Ver… 10, 11. And the ſum of their Decrees or anſwer is that. [Thoſe men who went out from them and tro… bled people with ſuch words, did but ſubvert the… ſouls, by ſaying that they muſt be circumciſed a… keep the Law, and that they gave them no ſuch commandment; and that it ſeemed good to the Hol… Ghoſt and them to lay upon the Gentiles no great… burden than theſe neceſſary things, &c.] The P… piſts thus go out as from the Apoſtles, pretendi… an Apoſtolical Tradition, and impoſe upon the who… Chriſtian world a multitude of Ceremonies and D… ctrines as neceſſary to ſalvation, which are not … be found in the holy Scripture. How ſhall we kno… whether theſe men indeed have any command … Tradition from the Apoſtles for any ſuch courſe Why 1. Let them ſhew their Commiſſion, and t… proof of their Traditions. 2. We fully diſpro… them from the Apoſtles owne words. It ſeems go… to the Holy Ghoſt and the Apoſtles to lay … the Gentiles no greater burden then the … ceſſary things here named; and by theſe they m… be ſaved, and they that teach otherwiſe are p… nounced by them ſubverters of ſouls, that had … p. 21…ommand from them for what they did. But it …emeth good to the Pope and his faction to lay on …e Gentile Churches unneceſſary things, and mul…tudes of them, pretending a neceſſity of them, …hen they are none of the four that are here onelyonly …ade neceſſary by the Apoſtles, nor are ſo made by …ny other word of Scripture; and ſome they impoſe …n pain of damnation, which they will not pretend …o be of neceſſity themſelves. By proportion there…ore we may hence judge, that the Papiſts are meer …lſe pretenders to Apoſtolical Tradition, and ſub…erters of ſouls, and that the Proteſtants may be ſa…ed for all their preſumptuous ſentence to the con…ary.

The Goſpel which Paul preached to the Corinthi…s, and which they received, was ſuch as would …ve them, if they kept it in memory, viz. that …hriſt dyed for our ſins according to the Scriptures, …nd that he was buryed, and that he roſe again the …ird day, &c. as Paul witneſſeth, 1 Cor. 15.1, 2, 3, 4, …nd the Corinthians by the beliefe of this Doctrine, …ere a Church of God and ſanctified, 1 Cor. 1.1, 2. …ut the Proteſtants believe all that the Corinthians …ceived to make them ſuch a Church and ſancti…ed and ſaved; Therefore the Proteſtants are ſo …o.

John wrote his Goſpel that men might believe, …nd believing might have life, Joh. 20.30, 31. There…re he that believeth that Goſpel ſhall have life: at the Proteſtants believe all that Goſpel; therefore …ey ſhall have life (ſuppoſing it to be a true faith …at worketh by love.) The Jews that heard Peters …rmon, Act. 2. were converted and added to the …hurch (even thre… thouſand ſouls) and put into a p. 22ſtate of Juſtification by Believing that Sermon, … 37, 38, 41, 46, 47. But the Proteſtants believe … that Peter preached in that Sermon: there… they alſo are of the Church and juſtified.

And leaſt the Accuſing Devil or Papiſts, ſh… trouble the peace of any of his people, Chriſt … proteſted it with his own mouth, Joh. 5.24 [Ve… ly, Verily I ſay unto you, He that heareth my word … believed on him that ſent me, hath everlaſting life and ſhall not come into condemnation, but is paſſed fr… death to life] Me thinks this ſhould make any … liever tremble at the thoughts of condemning tho… that Chriſt hath proteſted ſhall not be conde… ned.

Chriſt hath promiſed that all thoſe that receive … words, and in whom his words abide, ſhall be beloved of the Father and have everlaſting life, and … heard in what they aske, Joh. 14.23. & 15.7. Doub… leſs that which Chriſt himſelf preached was the t… Goſpel, and ſo far ſufficient that whoever believe… it ſhall be ſaved. Otherwiſe Chriſt could not …a… converted any ſoul, ſo far as to have brought the… into a ſtate of Salvation by his Doctrine: and the… Peter and the reſt of the Apoſtles were not tr… Chriſtians by the belief of the Doctrine of Chriſt, … if the Doctrine which Chriſt preached be ſufficie… to make true Chriſtians and Church-members o… thoſe that receive it, then the Proteſtants are ſuch▪ For, they believe every word that the Evangeliſts record of the Doctrine of Chriſt. And if the Papi… ſay that there is more of his Doctrine neceſſary t… ſalvation, which the Evangeliſts did not record i… Scripture, 1. We call for their proof of it, and 2. W… …ow that the Evangeliſts did purpoſely write th… p. 23…ur Goſpels or Hiſtories of Chriſt, of purpoſe to ac…uaint the world with his Nature, Birth, Life, doctrine …eath and Reſurrection, &c. Luke profeſſeth that he …rote his Goſpel upon perfect underſtanding of all …ings from the very firſt, which conteyneth a Decla…tion of thoſe things which are moſt ſurely believed …mong us, even as they were delivered by them that …om the beginning were eye Witneſſes and Miniſters …f the Word, Luk. 1.1, 2, 3, 4. And he tells us Act. ….1, 2. that he wrote his Goſpel of all things that …eſus began both to do and teach, untill the day in …hich he was taken up. It would therefore have …een an exceeding blemiſh to the Evangeliſts that …rote of ſet purpoſe both the Hiſtory of Chriſts …ife and Doctrine, if they had left out any part of it …hat was of neceſſity to ſalvation. Proteſtants there…ore that believe all the Goſpel do believe ſo much …s may bring them ſafely to ſalvation. If Chriſt him…elf be not a ſufficient Teacher, nor the Goſpel it ſelf a …ufficient Doctrine of Life, Then whither ſhall we go to ſeek it? Then Peter himſelf was not the Rock, …or a true Chriſtian by Chriſts Teaching: And then …he Pope could not derive that from Peter which he …ad not. But Peter himſelf thought and taught o…herwiſe. He ſaith [Lord whether ſhall we go? we know that thou haſt the words of Eternal Life] For my part I will take Peters counſel, and go to Chriſt for the words of Eternal Life, which are purpoſely recorded by four Evangeliſts in the Goſpel: Let who will go to the Pope for another Goſpel, to ſupply the ſuppoſed defects of this, for I will not.

In Act. 22. & 26. and other places Paul preacheth ſo much of the Goſpel, as might have made true p. 24Believers, and all that, the Proteſtants receive.

The Church of Rome when Paul wrote his Epiſtle to them, were a true Church, Rom. 1.7. and all the Doctrine that Paul writeth to them we do believe:

Paul telleth the Elders of Epheſus, Act. 20.27. that he had not ſhunned to declare to them the whole councel of God: and this is ſummed up in [Repentance toward God, and Faith toward our Lord Jeſus Chriſt] verſ. 21. And whatſoever Paul hath written to theſe Epheſians or any other Churches or perſons, we believe.

But what ſhould we talk any more with ſuch an arrogant unreaſonable ſort of men, that dare maintaine that the belief of all the Holy Scripture is not large enough to ſalvation. Atheiſts and Infidels ſay of the Scripture, that it is too big to be all true: And Papiſts ſay that it is not big enough to bring a man to heaven that believeth and obeyeth it. Shall the Holy Ghoſt endite a Volume as big as the Bible, and when he hath done ſhall any pretending to be Chriſtians, perſwade the world that he that believeth all this, ſhall be damned if he believe not the cloſet. Traditions which the Romane Biſhop pretendeth to be the keeper of?

Nay ſee the ſtrange contradictions of this giddy fiction! They lock up this Scripture it ſelf from the common people in an unknown tongue: They damne the tranſlating of it as the root of all Hereſies, and burn men to aſhes for uſing the Bible; when they cannot keep it unknown any longer, they tranſlate it themſelves as far as they can to their own advantage and put it forth with their perverting Annotations; and yet when they have all done, they condemne any p. 25that read it without a ſpecial licence from their Ordinary: which in England and France they ſometime grant to avoid ſuſpicions; but in Spaine, Italy, &c. too few if any at all. And when they have written voluminouſly to prove that the Scriptures are not neceſſary to the people for ſalvation, and that Ignorance is the mother of devotion, they come back again, and diſpute againſt the Proteſtants, that the whole Scripture is not ſufficient to ſalvation, and he that believes but the Scriptures is not in a ſafe way to ſalvation. It ſeems then that the Popes Canons are more neceſſary then the Scripture: For a man may be ſaved without the knowledge of Scripture, but not without the knowledge of the Canons of the Pope: Yes, that he may too: if ſome of them miſtake not, if they will but implicitely believe that the Church of Rome is the Catholike Church, and that the Pope is the infallible ſoveraign of the Chriſtian world, and believe ſome Articles of the Creed upon his credit, he may be ſaved without either Scripture or Canons, ſo he be but ready to believe and obey whatever ſhall be offered to him by the Pope for the time to come.

Moreover Chriſt and his Apoſtles do frequently promiſe Remiſſion and ſalvation to all that truely Repent, that love God in Chriſt, that mortifie the fleſh, &c. but all this do the Proteſtants, and their Religion teacheth them to do it. Paul concludeth that, There is no condemnation to them that are in Christ Jeſus, that walk not after the fleſh but after the ſpirit, Rom. 8.11. But the Proteſtants are in Chriſt Jeſus, and their Religion teacheth and engageth them ſo to walk: therefore there is no condemnation to them (that do ſo) and they may with p. 26the ſame Apoſtle, Rom. 8.33, 34. Challenge all the Papiſts in the world. It is God that juſtifieth, who ſhall condemne us?

Paul telleth Timothy that the holy Scriptures are able to make him wiſe to ſalvation, 2 Tim. 3.15. therefore they may make us alſo wiſe to ſalvation. And he addeth, that [All Scripture is given by inſpiration of God, and is profitable for Doctrine, for reproof, for correction, for inſtruction in righteouſneſs, that the man of God may be perfect, throughly furniſhed unto all good works,] verſ. 16, 17. It were endleſs to recite all that proveth the ſalvation of them that believe and obey the holy Scriptures. But this all true Proteſtants do. I ſhall therefore leave this taske, and next hear what the Papiſts can ſay to the contrary, and what they are able to produce to prove that we are not in a ſafe way to ſalvation.

Obj. 1. There is but one ſafe way to Heaven: The Proteſtant Religion is not that one way: Therefore not a ſafe way. The Minor is proved thus: That Religion which the Church hath owned from the Apoſtles dayes till now▪ is that one way: The Proteſtant Religion is not that which the Church hath ſo owned: therefore it is not that one Religion. The Minor is proved by parts: 1. As to Doctrine, 2. as to Diſcipline, 3. as to worſhip. 1. The Church ever ſince the Apoſtles dayes, hath maintained the Doctrines of, 1. Free-will to good or evil, 2. of Predeſtination upon foreſeen faith, 3. of mans merits, 4. of Juſtification by Inherent Grace, 5. againſt the certain Perſeverance of all the Juſtified, and conſequently againſt their certainty of ſalvation. p. 276. Vowed Chaſtity and Monaſtical Life. In Diſcipline the Church ever held, 1. The Popes Supremacy and Univerſal Juriſdiction; 2. The Government by Biſhops over Presbyters: 3. Ordination by them, and not without them. 4. Pennance and Confeſſion of ſin. 3. In matter of Worſhip the Church hath ſtill uſed▪ 1. Chryſme to the Baptized. 2. Impoſition of hands in confirmation. 3. The ſacrifice of the Altar. 4. The Croſs. 5. Holy dayes. 6. Faſting dayes. All which the Proteſtants have caſt off: Therefore they are not of the ſame Religion.

Anſw. 1. To the Major Propoſition of the main Argument, I anſwer. The word [ſafe] referreth to ſome Danger that we are ſafe from: The way may be called ſafe therefore, either in reſpect of ſin or damnation: Alſo this way may be called [one] in reſpect of the Eſſentials of Religion, or elſe in reſpect of ſome inferior truths and duties, that are not of abſolute neceſſity to ſalvation. And ſo I ſay that there is but one Religion as to the Eſſential and abſolutely neceſſary points, in which a man can be ſafe from Damnation. And there is but one Religion as comprehending all the Integral parts, in which a man can be ſafe from ſin: But yet that Religion which in the Eſſentials and Abſolutely neceſſary points is but one, may yet conſiſt with errors in lower and leſſer things in the minds of thoſe that hold it; and yet be a ſafe way to ſalvation, though not ſo ſafe as to freemen from all ſin. And conſequently there may be differences among true Chriſtians that ſhall be ſaved, though there be nothing but perfect Harmony in the entire p. 28Doctrine of Chriſtian Religion as delivered from Chriſt and his Spirit: Becauſe no man holds that Doctrine entirely and perfectly without any error or ignorance, and therefore there will be much difference among thoſe that ſhall be ſaved. To the Major of the Pro-ſyllogiſme, I anſwer, Implicitely and in Generals the Church hath owned the perfect truth in all ages, becauſe it hath Believed that all that God ſaith is true, and that the Scripture is his word: But explicitely and particularly the Church hath not held all the truth of Religion, in any one age ſince the Apoſtles. For every man on earth hath been Ignorant, and the moſt knowing men erroneous in ſome things: ſeeing we are all imperfect, and here know but in part. And ſo one particular Church might erre in one thing, and another in another thing, as the differences about Eaſter, Rebaptizing, the Millennium, Infants Communicating, &c. ſhew they did. And of the ſame Church one Member might erre in one thing and another in another thing: it being as certain that no two men on the earth are in all things of the ſame minde, as that none on earth are perfect in knowledge. To the Minor I anſwer, that the Religion called Proteſtant is the ſame in all points abſolutely neceſſary to ſalvation which the Church hath ſtill owned! And in other inferior points, the Churches having not been all or alwayes of one minde, ſome ages were more pure, and others more corrupt: The Proteſtant Religion is neerer to that of the purer times then the Papiſts is: It is the ſame in the Eſſentials; it is the neereſt it in the Integrals; it is more remote from latter corruptions introduced in times more remote from the Apoſtolical purity.

p. 29To the particular inſtances of our differences from the former Churches, I anſwer particularly. 1. For Free will to God, if you mean a natural freedome, which is [the wills ſelf-determining Power] ſo the Proteſtants maintain it as well as the Fathers. If you mean a moral freedom from ill-inclining habits, which is properly a right-diſpoſition, ſo the Fathers maintained it not.

Obj. Let Scultetus in Medulla Patru… and others of your own Writers be judge who ſtill number this inter naevos Patrum.

Anſw. Scultetus and Calvin and others might miſtake the Fathers ſence and think that they ſpoke of moral Freedom, when they ſpoke but of natural, which is inſeparable from the will. And its like that they did ſo, ſeeing the Fathers maintained Original ſin, which is that pravity of humane nature, which is clean contrary to moral Free-will. 2. And if the Fathers were for a Free-will in a moral-Ethical ſence, ſo is one part of the Proteſtants as much as they were▪ And if they were in the right, ſo are thoſe Proteſtants? If in the wrong then the other part of the Proteſtants are in this, in the right. 3. This is a point that men may differ in, as much as the Fathers did from us, and yet be in a ſafe way to ſalvation. 4. The Dominicans and the Jeſuites differ about it as much as we and the Fathers; yea, they cannot yet agree, what natural free-will is. 2. For Predeſtination upon foreſeen faith. **In this the Ancients differed among themſelves Auſtin and his followers being for abſolute Predeſtination and for Reprobation upon foreſeen unbe…ief: and others being for Predeſtination (i. e. Election) upon foreſeen faith.1. There is no Declaration of the Churches p. 28duplicate page p. 29duplicate page p. 30minde in thoſe times about it, but what is found in the wrigtings of particular Doctors. 2. We confeſs that men are Elected to Glory and Juſtification from guilt, upon foreſeen faith: But we ſay withall that they are Elected to that faith; and that God did foreſee it as a thing which he intended to give, and not as a thing which corrupted unregenerate nature would produce. 3. And we ſay alſo, that this is a point that men may differ in that yet are in a ſafe way to ſalvation.

3. As to the point of mans merits, we ſay; that the Fathers differed from us but in word and not indeed: It ſeemed good to them to call every moral aptitude or Ordination ad Praemium, that is, the Rewardableneſs of our actions, by the name of merit; and every Rewardable work meritorious. We thinke it fitteſt to forbear this name. This Verbal difference makes not two diſtinct Religions.

4. As to the point of Juſtification, we confeſs that the Fathers commonly called that Juſtification which we now call Sanctification. And we our ſelves maintain that Sanctification doth conſiſt in Inherent Graces This difference therefore being but verbal, the Religion and the way to ſalvation is nevertheleſs the ſame.

5. As for the points of **Auſtin, Proſper Fulgentius, &c … fully maintain the Perſeverance of all the Elect, …hou…h not of all the Juſtified.Perſeverance and certainty of Salvation, and Virginity or vowed Chaſtity, with the ſuppoſed merit thereof, and of a Monaſtical or Eremetical life; we think that moſt of the Churches ſince the firſt century, have departed from the Apoſtles Doctrine in theſe points; p. 31and therefore we appeal to the Scripture. But yet we know that theſe are not points of abſolute neceſſity to ſalvation; ſo that whether thoſe Churches, or we were miſtaken, yet is our Religion the ſame, and both they, and we in a ſafe way to Heaven.

2. For matters of Government and Diſcipline we ſay 1. That we undertake to manifeſt it as cleare as the light, that the Popes Supreme Headſhip, and univerſal juriſdiction, is a novelty introduced above ſix hundred years after Chriſt. 2. For Dioceſane Epiſcopacy and their ordination, ſome of the Reformed Churches do own it: But it is not a matter ſo neceſſary to Salvation, as that all men that will be ſaved muſt needs be of one minde in it. 3. We confeſs and maintain the neceſſity of true Penitence and ſuch confeſſion of ſin as is neceſſary to manifeſt Penitence to the Church after a notorious ſcandal: and of confeſſion to thoſe that we have wronged: and of private confeſſion to our Paſtors, in caſe that we cannot have a through cure of our wounds, or comfort to our conſciences without it. Laſtly, as for the Ceremonies mentioned which the former Churches uſed, and as for the bare name of a Sacrifice and Altar (while they agreed with us in ſence) we take them not to be matters of ſo great moment, as muſt make them and us of two Religions; as if both were not in a ſafe way to ſalvation. The beſt men on earth may differ in as great a matter as one of theſe: and if they in a miſtaken zeal ſhall depart from the Apoſtles, ſo that we cannot imitate both the Apoſtles and them, we had rather of the two leave them then the Apoſtles; yet holding with them ſtill in the maine.

p. 32Obj. The Religion of Proteſtants differs from the Abaſſine and Greek Churches and all the world as well as the Romane, and therefore cannot be a ſafe way. Anſw. 1. If that be not a ſafe way which differs from the Greeks, Abaſſines, &c. then the Papiſts way is much leſs ſafe then ours: for they do not onelyonly differ from them, but un-Church them and condemne them to Hell, and ſo do not we. 2. We are of the ſame Religion with them: onelyonly we have by Gods great mercy caſt out of that one way ſome ſtones of offence, which they have not yet caſt out.

Obj. 2. The true ſafe Religion hath had a viſible Church profeſſing it from Chriſts time till this day: But the Proteſtant Religion hath not had a viſible Church, profeſſing it to this day: therefore it is not the true ſafe Religion.

Anſ. The Major I eaſily grant and diſclaim the needleſs ſnift of them that would deny it. But the Minor I deny: If they call for the proof of that viſible Church, and aske where it was before Luther, we ſay that it was wherever Chriſt had a Church: From Chriſts time till many hundred years after, even at Rome it ſelf and many other places: and from Chriſts time to this day it hath been in Ethiopia, Greece, Egypt, Meſopotamia, and many other Countries, if not ſtill among the Romaniſts themſelves: for full proof of which, note, that it is from the p. 33Eſſentials, and points of great neceſſity that we denominate our Religion; and every difference in …eſſer things doth not make a diſtinct Religion: elſe there were as many Religions in the world as men. Note alſo that the main difference between us and the Papiſts is, not that they deny the ſubſtance of our Religion directly, but that they ſuperadde a great many of new Articles to the old Creed, and have made their Religion much larger then ours, many of their new Articles conſequently ſubverting the Fundamentals which they profeſs. So that our Re…gion is, and ſtill hath been among the Papiſts, and other Churches: and if they …dde mor… to it, that makes it not ceaſe in it ſelf to be what it was Our Religion is wholly contained in the Holy Scriptures▪ …nd that all the Churches have ſtill allowed of: The Papiſts themſelves confeſs it all to be the Word of God, which we appeal to as the onelyonly Touch-ſtone …nd rule of our faith.

Obj. So you would make our Religion and …ours to be all one. Anſ. As the word Religion ſig…ifieth the Eſſentials of the Chriſtian Faith, or the …oints of abſolute neceſſity to Salvation, ſo our …eligion is with you, and is owned or confeſſed by …ou: As it ſignifieth all thoſe points that are conceit…d neceſſary to Salvation with the profeſſors, ſo your …eligion is not all, but part, with us: And as it com…rehendeth alſo all thoſe Integral parts, which a man …ay confeſſedly be ſaved without, ſo he do not wil…lly reject them, ſo yours and ours do much differ…nd that your Religion is not all with us is no loſs to …; becauſe the points of yours which we diſown …e both novel additions of your own brain, and al… ſuch as contradict the acknowledged verities. p. 34Wherever then Chriſt had a Church that did believe all the Doctrine of the Scripture, and ſpecially th… Creed, the Lords Prayer, the Decalogue, the Doctrine of the new Covenant, Baptiſme, the Lord Supper, and the Miniſtry, there was our Religion before Luther: If any added hay and ſtubble, if the… work be burnt, and they ſuffer loſs, yet our Religion among them is the ſame ſtill.

Obj. But do not you make this Negative a part … your Religion; that nothing but Scripture is to … believed fide divinâ? and what Church was of th… Opinion?

Anſw. 1. We have oft at large ſhewed that m… of the ancient Doctors of the Church have aſſer… the Scriptures ſufficiency at large, and appealed … them as the full Revelation of Gods will concerni… all things neceſſary to ſalvation, and the ſufficien… Rule to Judge of controverſies. 2. If they did … of them think that the Church had a ſupperad… Revelation by Tradition, in points of order, of … neceſſity to ſalvation; this doth not make them … us to be of two Religions, or wayes of Salvation as long as they do not introduce any dangerous … deſtructive points under that pretence.

Obj. But the Church ſtill held thoſe things as … ceſſary to Salvation which you deny. Anſ. W… deny that to be true: Some of the points in differ… are novelties of your own, which the ancient Chur… did never hold: the reſt are ſuch as they never … ſuch a ſtreſs, as mens ſalvation upon.

To conclude, Let it be conſidered whether th… Argument may not damne your ſelves which I t… againſt you Thus. The true ſafe Religion hath … a viſible Church profeſſing it from Chriſts time … p. 35…w: But the Religion of the Romaniſts (as com…ehending all points of their faith, or made by them be neceſſary to ſalvation) hath not had any viſible …urch profeſſing it of many hundred years after …riſt: Therefore it is not the true Religion, nor a …e way to ſalvation, The Minor I ſhall undertake …re ſeaſonably to make good: And our Divines …e done it already.

No doubt but common reaſon and juſtice requir…, that you that call to us ſo earneſtly for a Cata…gue of the Profeſſors of our Religion in all Ages …uld be as much obliged your ſelves to give us a …alogue of yours: yea and to give it firſt, becauſe … are the firſt in pleading the neceſſity of it. Un…take this task therefore, and perform it well, and …u ſhall carry the whole cauſe. Give us a Cata…ue of any, beſides impeached Hereticks, that did …n your main points of Popery for many hundred …rs after Chriſt, and we will give you a full ac…nt of ſuch as contradicted thoſe conceits and be…ed as we do, and let both be compared together, … let the moſt ſatisfaction and the fulleſt evidence …ry it. You make a meer empty noiſe among the …gar, of Antiquity and Univerſality, and call for …roof of the perpetual or continued viſibility of … Church, as if in this you had the advantage, … the ballance did turn on your ſide: When as …ough we know that there is no ſuch neceſſity of … proof in this as you pretend yet) we know your …dvantage here to be ſo great, that if you will … be perſwaded to this way of tryal, it will be to the …er ſhame and confuſion of your cauſe. Whats the …tter elſe that you ſtill appeal to the latter or pre…t Church, and that is only to the Romane, and thats p. 36onelyonly to your ſelves? If we do but invite you to tryal by Scripture, and the Fathers and Records the three firſt ages, you preſently ſcorn the mo… and fall upon the Fathers with accuſations, as if th… had not underſtood or believed all that was neceſſa… to ſalvation, or to the being of a Chriſtian or Church; for you ſay they did not meddle with th… controverſies; and ſo you call us down to the la… or preſent times, as having equal authority with … firſt: To which we ſay, 1. That the ſilence of … firſt times concerning theſe matters, if there w… no more (as yet there is) is ſufficient to prove t… they were not then taken for any neceſſary points faith. For, Though our Records of the ſec… Age be very ſhort, yet both they and m… more thoſe of the third and fourth Ages containe ſuch purpoſely undertaken, explication… the Chriſtian faith, that we cannot imagine ſuc… multitude of neceſſary points would have been o… ted. 2. And though the Paſtors of the preſent … have equal Authority in Ruling their Congregatio… with thoſe of the ſecond, yet they cannot give … ſure an account what was the doctrine and prac… of the former Ages, nor any way prove it to us … by producing ſuch records.

The Papiſts themſelves are ſo far from deny… that the Ancient Fathers and Churches did hold … Poſitive part of our Religion, that they hold it the… ſelves; For they themſelves profeſs to believe … book of holy Scripture that we do: They ſay … believe the Creed called the Apoſtles, and the … cene and Conſtantinopolitane Creed, and that of … thanaſius; and ſo do we (ſtill taking the holy Sc… pture onelyonly for our Rule) ſo that their own tong… p. 37…uſt confeſs the Antiquity, and Univerſality, and …cceſſion of our Religion: For this is ours.

But all that they have to ob…ject is this, That we …n name no Churches or Fathers that held our Negatives. To which I ſay, 1. The Negatives at leaſt, for the moſt part of them, if not all) are …e meer conſequences of the Affirmatives and Poſi…ves, and implyed or plainly included in them: For …xample, when our Religion ſaith [Thou ſhalt wor…ip the Lord thy God, and him only ſhalt thou ſerve] …is includeth the Negative [Thou ſhalt …ot worſhip or ſerve Saints,Mat 4.10.Matt 4:10 Angels or …ny other, ſave only by a ſervice and honour duely …bſervient to the ſervice and worſhip of God: and …herefore that we give not Divine worſhip to the …onſecrated hoſt, or the Virgin Mary, or to any …ther meer creature. Our Religion teacheth us [to …o all things to edifying] 1 Cor. 14.26. This includ…th the negatives [that we muſt not worſhip God in …n unknown tongue or unedifying manner, bleating …nd bellowing out our prayers in hideous or ridicu…ous tones.] Our Religion maketh it the Miniſterial Commiſſion, to teach the Nations and Baptize, Mat. 28.19, 20. This includeth the Negative that women or lay men ſhould not ſo teach (that is, as Commiſſioned officers) nor baptize:Mat. 28.19.Matt 28:19 This affirmative [Peter was ſent to Diſ…iple Nations] includeth this Negative [Peter was not ſent to be the fixed Biſhop of Rome, and there …o reſide. This affirmative [The Apoſtles are the Foundation of the Church] includeth this negative … Peter alone is not the Foundation of the Church] This Affirmative [It is bread and wine which we take …nd eat and drink in the Euchariſt] containeth or implyeth p. 38the Negative, that [It is not Chriſts fleſh and blood, which the bread and wine is tranſubſtantiat… into] I might thus inſtance in many more: Our N… gatives are contained or imply… in our Affirmatives which yo… hold or confeſs your ſelves.So Dr. White confeſſeth that we cannot bring a Catalogue of thoſe that in all ages have maintained our Negations of their corruptions, becauſe the Corrupters were … then riſen up; and how ſhould we prove that the Church oppoſed an error before it was hatched.

2. I anſwer further, that we have expreſs negatives alſo both in Scriptures and Fathers, in the main points of difference between us and the Papiſts We have a plain [Thou ſhalt not make to thy ſelf any Graven Image, &c. Thou ſhalt not bow down to them nor worſhip them, &c.] We have a plaine [I… the Church I had rather ſpeak five words with my underſtanding that I might teach others alſo, the… ten thouſand words in a tongue] (unknown) 1 Cor. 14.19. We have a plain [See thou do it not, for I am thy fellow ſervant] Rev. 22.9. And ſo of the chief differences through the reſt.

3. If we had but this one point proved, that [the holy Scripture is a ſufficient Rule of Faith] it fully warranteth all our Negatives wherein we differ from the Papiſts. For, to Believe all that is in Scripture, and that this is ſufficient, will ſurely warrant as to exclude their additions. And we have oft proved that the firſt ages did maintain the Scripture ſufficiency. This one anſwer doth fully juſtifie us againſt this c… vil of the Papiſts. The Ancient Church and Fathers believed the Scripture and the ſufficiency of that Scripture as containing all points of faith: And ſo do p. 39we. And ſo all Popiſh faith is excluded (Though we …onfeſs many Ceremonies and points of order …ere then admitted as from the Church.

4. Negatives became neceſſary to be expreſly aſ…erted by occaſion of Hereſies. And therefore who …an wonder if many of them are never mentioned till …hoſe hereſies did call them out. When there was …o man ſo impudent as to ſay that [The Pope of …ome is the Univerſal Biſhop and Governor of the whole Church] or that [God muſt be worſhipped in …n unknown tongue] or that [Images muſt be wor…hipped] who could expect that the Church ſhould have occaſion in words to expreſs it as a part of their faith that [The Pope is not the univerſal Biſhop; not infallible, &c.] and ſo of the reſt? If Popery had riſen ſooner, it had ſooner been contradicted.

5. There may be an hundred Negatives made neceſſary hereafter by hereſies, which it is not neceſſary now to put into our Creed or confeſſions, becauſe they are not yet ſufficiently contained or implyed in the contrary Affirmatives. If Hereticks ariſe that ſay that man hath ſeven ſouls; that the ſoul returns to be Gods Eſſence, and was ſo eternally; that there are fourteen Sacraments; that Infants muſt take Orders; with a hundred the like; then it might be neceſſary for us expreſly to deny theſe; and ſhall they then tell us that our Religion is new and theirs old, becauſe we cannot prove that any did before deny theirs? So what if we could not prove that any before had ſaid [The Pope is not the Univerſal Governor?] that is becauſe there was none ſo ſhamleſs for ſix hundred years as to ſay he was. Whoſe Religion then is proved new by this, ours or theirs?

But I ſhall ſay ſomewhat more to this anon in the end▪

p. 40Obj. 3. That Religion which cannot be known … having no certain teſt to diſcern it by, can be no ſa… way to ſalvation: But ſuch is the Reformed Religion, therefore, &c. The Minor is proved: If they have any ſuch teſt, either it is Scripture, or ſo… confeſſions of their own: But neither of theſe: therefore not Scripture: For that is appealed to by many Religions, and therefore can be no proper Teſt to diſcerne one of them from the reſt: Beſides it knows not ſo much as the name of the Refor… Proteſtant Religion: Not any confeſſion: for they have no one which they agree in, but one diſclaimeth what another owneth: And they have none agreed on by a General Councel, or by all themſelves.

Anſ 1. The Teſt of our Religion is the holy Scripture; This we profeſs joyntly to be the Rule of our faith and life: To this we ſtill Appeal, If we miſunderſtand it in any point, we implicitely renounce all ſuch e…rors, becauſe we explicitely in general renounce all that is contrary to the Scripture. This may be the true Teſt of our Religion though others falſly pre…end that theirs is more agreeable to it. Many things may be tryed by the ſame Touchſtone, and weighed by the ſame ballance; whereof ſome may be currant▪ and others unfound, or light. May not the Law of the Land be the true Rule of our obedience to our Governors, though in the Rebellious or diſobedient ſhould pretend to be Ruled by the ſame Laws.

p. 412. They are not all diſtinct Religions which the Papiſts call ſo: Many appeal to the ſame Scriptures, who agree in the maine concerning the ſence, and diſagree onelyonly in ſome inferior things. Theſe are not ſeveral Religions.

3. Our confeſſions do ſhew how we underſtand the Scripture; wherein we agree in the main, as the Harmony of Confeſſions teſtifieth, though in ſome leſſer things we differ.

Obj. 4. They that have cauſleſly ſeparated from all the Churches in the world are not of the true Religion nor in a ſafe way to Salvation: But ſo have the Proteſtants done: for they are divided both from Romane Church, the Greeks, Abaſſines, Armenians, and all: therefore they are not in a ſafe way.

Anſ. Its one thing to withdraw from ſome corruption of a Church and another to withdraw from the Church. 1. We that are now living did not withdraw from Rome or any of the reſt: for we were never among you or under you. 2. Our Fathers withdrew not from the Church as Chriſtian or Catholike, but from the particular corruptions of the Romane faction, in Doctrine, Diſcipline, and Worſhip; rejecting their lately uſurped Tyranny, by which they would have ſtill obliged them to ſin againſt God. As we are commanded to withdraw from each particular Brother that walketh diſorderly, ſo muſt we from a particular Church when they will be ſo diſordered, as to Tyrannize over the univerſal. 3. The Church of Rome rejected us by a cauſeleſs excommunication, p. 42who were not de jure under her power. 4. We ſtill profeſs our ſelves of the ſame Church with the Greeks, Abaſſines, Arminians, Copties, and all others on earth that hold the Scriptures, and that ſo hold the Anticent Creeds or fundamentals of Chriſtianity; as that they do not evidently ſubvert it again by contradictory Errors: If they hold no Errors but what may conſiſt with a true belief of the Fundamentals in the ſame perſons (though by an unſeen conſequence they may contradict them) we ſeperate not from that Church ſo as to diſclaim it from being a true Church: And therefore its not true that we ſo ſeparate from all the world: but as to the Local Perſonal Communion or preſence, we dare not joyn with the trueſt Church in the leaſt known ſin: But in that reſpect we cannot be ſaid to ſeparate from the Greeks or Abaſſines, that we have no opportunity of Local Communion with. While all men are imperfect, one may ſee that Error which another ſeeth not: and to ſeparate meerly from a ſin of one man or a Church is not ſimply to ſeparate from the man or Church.

Obj. 5. That Religion which hath no unity in it ſelf or conſiſtency, but is broken into many Sects, and ſtill running further, is no ſafe way to ſalvation. But ſuch is the Proteſtant Religion, therefore.

Anſw. We deny the Minor. Our Religion is one, ſimply one, and moſt conſiſtent, and having one ſure ſtanding Rule, not ſubject to changes as yours is; even the word of God himſelf. The p. 43ſame Rule that the firſt Churches had, and the ſame Teſt by which the Chriſtian Religion was known of old, when the Belief of the Scripture, and particularly the Ancient Creeds, and the actual Communion with the true Church, was the teſt of a Catholike, the one in Doctrine, the other in Communion, as freeing him from Schiſmes. We believe all the ſame Articles, and we divide not from the Catholick Church. If any depart from Scripcures as to the ſence in points abſolutely neceſſary, they ceaſe to be of our Religion. If any depart from it in leſſer things, they may yet be of the ſame Religion with us; but ſo far we diſown them, if we know it. Popery hath no, ſure teſt, or means to prevent mutation. But we have in that we fix on the Immutable Rock. If Anabaptiſts, Separatiſts, or any erroneous perſons live among us, ſo far as they hold thoſe errors, ſo far they are none of us: And if any err, whom we dare not reject, we yet reject their errors, and take them for no part of our Religion. And if this Argument hold, it will much more condemne the Romaniſts, who have more diverſity of opinions and wayes among them then the Proteſtants, as may in due place be ſhewed.

Obj. 6. That is not the true Religion nor a ſafe way to Heaven, which men can have no Infallible certainty of. But the Proteſtant Religion is ſuch: For they all profeſs their Church to be fallible.

Anſw. We muſt diſtinguiſh between a man that May be deceived, and a man that Is deceived: And p. 44between Infallibility in the Object, and in the Subject or Intellect. And between Infallibility in the abſolutely neceſſary points, and in ſome Inferior ſmaller matters. And ſo I Anſ. 1. The Rule of our Religion, viz. the word of God, is Infallible, yea the onelyonly Infallible Rule of Religion: and therefore we have an Infallible, and the onelyonly Infallible Religion. 2. The weakneſs of the Recipient muſt be differenced from the Religion which hath no ſuch weakneſs There is ſtill the certainty and Infallibility of the Object, when the believer through his own weakneſs may be uncertain. 3. No man is Falſus actually deceived, while he believes that doctrine of our Religion, that is, the holy Scripture: And this we are certain of. 4. No Chriſtian in ſenſu compoſito, nor no Church is fallible, or can err in the Fundamentals or points abſolutely neceſſary. For if he do ſo, he ceaſeth to be a Chriſtian, and that to be a Church. 5. In ſenſu diviſo, he that was a common believer, may Apoſtatize from the faith, and ſo may a particular Church: and therefore is fallible, but is not, as is ſaid, Deceived, till it turn from the Infallible truth. 6. The beſt man or Church on earth doth know but in part, and therefore erreth in part, and therfore is fallible in part or in lower things. So that it is not the leaſt proof of the fallibility of Scripture or the Reformed Religion, that men may Apoſtatize from it, or that they may ſtagger in Believing an Infallible Truth, or that we are fallible in leſſer things. All true Believers are actually Infalliblly perſwaded of the Truth of Gods Word, and particularly of all things abſolutely neceſſary.

p. 45Obj. 7. That Religion is not true nor a ſafe way to heaven which wanteth many Articles of faith; But the Proteſtant Religion wanteth many Articles of faith: Therefore.

Anſw. 1. We muſt diſtinguiſh of our Religion as it is in the Profeſſed Rule, and as it is Impreſſed in the mindes of men: In the former reſpect, we ſay that our Religion wanteth no Article of faith: for Gods perfect Word is our Religion: But in the minds of men Religion is more or leſs imperfect according to the ſtrength or weakneſs of mens faith. 2. We muſt diſtinguiſh between true Articles of Faith, and falſe ones made by the Church of Rome, We are without the latter (but want them not) but we expect that they who call them Articles of faith, do prove them ſo.

Obj. 8. Your Religion is unſafe by your own Teſtimony: You condemne one another: the Lutheran condemneth the Calviniſt as Blaſphemous, impious, and damnable: the Calviniſts condemne the Lutherans: the Anabaptiſts both: and every ſect is condemned by others: Therefore.

Anſ. 1. The Churches confeſſions paſs no ſuch condemnation; nor any moderate ſober men. 2. If two children fall out, & call one another Baſtard, they are never the more Baſtards for that, nor will the p. 46father therefore call them ſo; elſe what will become of your Jeſuites and Dominicans.

Obj. 9. The very name of Lutherans, Calviniſts, Proteſtants, do plainly expreſs a Sect or party, different from the Name [Catholike] which denoteth the true Church which only holds the true Religion: And the very name [Reformed] is novel, and no proper title of the Catholike Church, but onelyonly a cloak for your Schiſme, which diſcloſeth the novelty of your Church and way.

Anſw. 1. And of how much better ſignification think you, is the name [Papiſt] or [Romaniſt? You call your ſelves Catholikes, and we call our ſelves Catholikes: You ſcornfully call us Lutherans, and Calviniſts which are names that we diſclaime, and then argue from your own impoſed names. Would you have us do ſo by you? And as for the names of Proteſtants, and Reformed, we uſe them not to expreſs the Eſſential nature of our Religion, but the Accidental Removal of your Corruptions. So that though Scripture or Antiquity talke not of [A Proteſtant, or Reformed Religion] by name, yet it commendeth to us that ſame Religion, which we now call [Proteſtant, … Reformed] but then it could not ſo be called, becauſe you had not then hatched your corruptions and deformities, which are preſuppoſed to our Reformation. The man that fell among thieves, when his wounds were healed, was a [Cured man] whereas before he was not a cured man, becauſe not a wounded man: And yet p. 47he was the ſame man as before; and the Theeves …hat wounded him would have made but a fooliſh …lea, if they would have diſpoſſeſſed him of his In…eritance on pretence that he is not the ſame man, and have proved him not the ſame, becauſe he hath …ot the ſame name, it being not a Cured man that owned that inheritance before.

Obj. 10. Where the Catholike Church is, there the Catholike Religion is, and no where elſe: But the Catholike Church is not with you, but with us▪ For, you found us in Poſſeſſion of the name and thing and then departed from us as Hereticks in former ages did from the Church: Therefore it is not you but we that have the true Catholike Religion, which is the onelyonly ſafe way to ſalvation.

Anſw. 1. The Church muſt be known to be true and Catholike by the Religion which it owneth, and not the Religion by the Church. You begin at the wrong end: As if I would prove ſuch a thing to be a Vertue becauſe it is in ſuch a man, as I eſteem, when I ſhould rather prove him to be honeſt and Virtuous, becauſe that which is firſt, proved honeſty, & Vertue dwelleth in him. 2. Did we not find the Greek, Ethiopian and other Churches in poſſeſſion of the name of the Catholike Church as well as you? Yet you would diſpoſſeſs them. 3. We found you in Poſſeſſion of All in your own account: and all is yours if your ſelves muſt be Judges. But in the account of the Greek, Abaſſine and other Churches we found you in Poſſeſſion but of the name of [A Church] and not p. 48[The Church] a Part of the Church Catholike, and not the whole; a Corrupt part and not the Head, … the Pureſt part. 4. We departed not from you as … Church, much leſs as the Catholike Church, but … corrupted: Nor do we yet deny you to be a Church but to be a ſound Church or the Catholike Church.

Concerning this and the former Queries, eſpecially [when our Church was in all Ages before L… ther] we ſhall clear our ſelves by giving the true ſtate of the caſe, which will Juſtifie it ſelf.

Chriſt came to be the Phyſician of diſeaſed ſouls▪ In his Goſpel he proclaimeth his office, and call them to himſelf for cure, and preſcribeth them the means: But he takes the time of this life for the accompliſhing it, and cureth no man perfectly … death. His Church therefore is as an Hoſpital or … City ſo infected, that there is not one in it that is perfectly ſound: One of the deepeſt radical diſeaſes is Pride, which corrupted the blood even of the Apoſtles themſelves. So far that it broke out into ſuch an Itch, that they could not forbear contending who ſhould be the greateſt even in the preſence of Chriſt himſelf. He derides the controverſie, telling them [with you it ſhall not be ſo, but he that will be great ſhall be the ſervant of all.] This diſeaſe of Pride was ſtill alive in part, even wherever it was mortified, ſo that ſuch like deſires of ſuperiority were excited by it alſo in the Apoſtles ſucceſſors, the Paſtors of the Church in following ages. But it came but to a troubleſome Itch till Conſtantines time▪ For the nailes of Perſecution did ſo claw it, that the corrupt blood was let out, and the Itch was frequently abated by the ſmart: But when Conſtantine lifted p. 49up the Biſhops with honors, revenew, and the ad…unction of ſecular power to their wills or cenſures, …hen the itch turned to a plain Scab, the corrupt …lood continuing, and the ſcarifying ſcratches of perſecution ceaſing. But this overſpread not the whole body, the Catholike Church much leſs all a…ike: but it ſeized mainly upon the Clergy who ſhould have been examples of humility and ſelf-denyal to the reſt: And principal…y on the Cleargy of the Romane Empire, and ſome others that they …nfected: But on none ſo much as the Biſhop of Rome, and his Clergys. For Rome being the Impe…ial ſeat, and drawing to it the glory, riches, and obſervance of the world, the Biſhop of that place muſt needs be accordingly magnified and obſerved: eſpecially becauſe that he being at the Emperors ear might have pleaſured or diſpleaſured almoſt any Prince or Prelate in the Empire. At laſt by tranſlation of much of the Glory to Conſtantinople, the heat of the diſeaſe was conveyed thither too, ſo that John of Conſtantinople and Gregory of Rome, contended about the Univerſal Supremacy: John laid the firſt …laime to it, becauſe he was Biſhop of the Imperial …eat. Gregory laies no claim to it himſelf, but contradicteth Johns, pronouncing it a note of Antichriſt …o claim the title of Univerſal Biſhop, little think…ng that his own ſucceſſors would have claimed it ſo …oon. At laſt Phocas being helped by the Romane Biſhop to poſſeſs the throne of his murdered Prince, doth help the Pope to the Title of Univerſal Biſhop, …nd the glory and ſtrength of Conſtantinople abating, Rome did the more eaſily hold what they had go…. By this time the Seab was turned to a Leproſie, which drew on many other concomitant diſeaſes a… its ſymptuous: p. 50The reſt of the Church was ſome of it infected with ſome of the foreſaid Scab, ſome more … ſome leſs, and ſome of them ſtill were onelyonly tro… bled with the old itch, though none perfectly ſou… nor was that to be expected; much of the Weſte… parts comply with their Leprous Patriarch, and … mit to him while he calls himſelf Univerſal Biſho… and Head of the Catholike Church, ſome conſe… ſome ſay nothing though they diſſent, and inde… the power was got into his hand, ſo that for fear … perſecution few durſt contradict, and ſpecially whe… they ſaw no likelihood of doing good: Yet ſome i… all Ages even under his noſe, did ſignifie their diſl… and offer ſome help to the cure. At laſt in Luther… dayes whole Countries do withdraw from the R… mane Leproſie (as thouſands called Albigenſes, W… denſes, &c. had done before them) and ſo free themſelves from the infection, and get off the very ſcab and make fair attempts for the Cure of the very itch. Now what doth the Romane Clergy, but cry out after us as Hereticks and Schiſmaticks, and as… us [where was our Church before Luther?] and who were of our Religion till then? We anſwer them that if they have the Leproſie, and the times before them had (in moſt parts) the ſcab, and the former times the itch, cannot we prove that we are Men as well as they, unleſs we prove that we have the Leproſie, Scab, or Itch as they had? Are theſe Eſſential or Integral parts of a man? As humane nature is ſtill with a Leper, but Leprous; and ſtill with him that hath the Scab, but ſcabbed: ſo our Religion and Church was at Rome and ſtill is, but Leprous ſince the Uſurpation before mentioned: It was before that at I…e, but forely ſcabbed: It was before that p. 51Rome troubled with the itch: It is ſtill in Greece, Abaſſia, and other parts, but ſomewhat ſcabbed: is in millions of the people free from that ſcab, …ho in all Ages diſliked the Clergies uſurpations: …ough we cannot expect to hear this from them in a …eneral Councel, where they are not to be. But …e take the people to be a true part of the Church. …e have ſeparated from you as from Lepers, not from the Dead. We bury not your title of a …hurch or Chriſtians, ſo you will adde [Leprous] …nd a Leproſie proves moſt commonly a killing diſ…ſe. We have reaſon to ſecure our ſelves from our infection, though our love to you were never … dear.

So that here's the quarrel; and here's our defence. … all Chriſts Hoſpital in the Weſtern part of the …orld, have much increaſed the diſeaſe that he would …ave cured them of; it doth not follow that any man …at is cured of their Leproſie, ceaſeth preſently to …e a man, that he that is reformed of thoſe vices, …eaſeth to be a member of the Catholike Church: …r that ſuch Reformed Churches are new things that …ere not before: The Reformation may be new as …o the latter Ages ſince corruption prevailed, but …e Religion or Church-ſtate is not new. Its a ſad caſe …ith the Church when its corruptions are come to be …counted of its eſſence, ſo that he that will not re…ine the corruptions, muſt not be accounted to be a …hriſtian or a Catholike at leaſt, and he that will be …ured muſt be accounted to be killed; The Church …as a Church before it catcht the Romiſh Scab or Le…roſie, and therefore is a Church where that is cu…ed; and I think far better without it, then with …t.

p. 52By all this therefore it evidently appeareth that a Papiſts do moſt vainly charge us with novelty … call for a Catalogue … the profeſſors of our R… ligion,How far we account the Church of Rome a true Church▪ and yet the Papacy no true Church. See Junius in his exact book de Eccleſia Cant. Bellarm. oper. Vol. 2. col. 1019. And the judgement of ſeveral of our Divines by Biſhop Hall in his Defence againſt Burton. when the no… ty is theirs, and the… ſelves do yet profeſs … Religion, though to … they have added th… corrupting Leproſ… Though we cannot … der take to prove that th… Church was perfect (nor never will be, till it co… to heaven) yet we have oft proved that it was ma… Ages without their Popery, and are ready to unde… take the further proof: Of which the next Diſp… tion ſhall give you a taſt.

There is a Railing Pamphlet extant, called [ … brief confutation of certain abſurd, heretical … damnable doctrines, delivered by Maſter James Uſh… in a Sermon preached before King James at Wanſte… Jun. 20. 1624.] The Author calls himſelf Paul… Veridicus: Its printed at S^t Omers, 1627. Becauſe take the ſame way againſt the Romaniſts as this Reverend Biſhop of Armagh taketh, and hath led me i… that Sermon, I think my ſelf the more obliged … conſider of what is ſaid againſt it.

The firſt onſet of this M^r Maledious, pag. 9.10, 11▪ Is againſt our aſſertion that we are of the ſame Re… gion, and Church as the Grecians, Aegyptians, Chriſtians, Aethiopians, &c. and that all theſe are not … be damned as Hereticks and unchurched, becauſe they p. 53…re not ſubjects of the Pope. To this 1. He con…ſſeth that even the Greeks themſelves are not ſub…ect to the Pope; and that [they ſoon departed …om the (ſeeming) union made in the Councel of …lorence, about the year 1439.] 2. He confeſſeth …at their doctrine about the Proceſſion of the Holy …hoſt a patre per ſilium and not a patre filioque, was …ch, that [when they had explicated it they were …und to believe very Orthodoxly and Catholikely in …e ſame matter, and for ſuch were admitted.] …. He affirmeth that [he findeth not that in any ſub…antial point they do diſſent from the Romane …atholike Church, excepting the matter of Primacy.] Let us firſt obſerve the conſequences of this much. …. From hence it followeth that the Greek Churches …e guilty of no Hereſie, but non ſubjection to the …ope of Rome. 2. And that therefore indeed they …re no Hereticks. 3. And therefore it is not of ne…eſſity to the being of a Church or Catholike Chri…ian to be ſubject to the Pope: And that the Pope …r Romane Church is not to enter the definition of …he Catholike Church: for as the Greeks may be Ca…holikes without ſubjection to Rome, ſo may others▪ …. And therefore they are no General Councels …here all thoſe Churches are abſent, as at Trent, Conſtance, &c. And that its a falſe excuſe of Bellar…ine and the reſt, to ſay that the Greeks and the reſt …re Hereticks or Schiſmaticks. 5. And therefore it …eclareth to all the world, both that the Popiſh de…gne and Religion is carnal and ſelfiſh, to exalt …hemſelves above the whole Church of God, and …lſo that they are more then barbarouſly tyranni…al cenſorious, and moſt extreamly ſchiſmati…al, that will preſume to cut off from Chriſt and p. 54the Church, the greateſt part of the Chriſti… in the world, even thoſe that themſelves confeſs … be in all other things Orthodoxe, and that me… becauſe they will not be the Popes ſubjects. … now proceed to the next.

The ſubſtance of his Anſwer conſiſteth of t… groſs untruths in a publike matter of fact, wher… many millions of men are able at the firſt hearing … prove him a bold falſe witneſs, making falſhood … prop of his ill cauſe. The firſt untruth which … layeth down, is that the Grecians do claim that … preamacy to their own Patriarke of Conſtantinople which they deny the Pope: and therefore if it be h… it is as bad in them as the Papiſts, and ſo they are … Proteſtants. To which I ſay, it is not true: whatever any private or particular man may ſay, its we… known that its not true of their Church in comm… nor found in any of their Church confeſſions, … utterly and ordinarily diſclaimed by them. Thoug… John of Conſtantinople did claim the title of Univerſal Biſhop becauſe of the Emperors reſidence there yet did he not get it, much leſs to be the Univerſal Governor, and yet much leſs is it now claimed wh… the Chriſtian Empire is removed. To be Epiſc…p… prima ſedis is as much as is deſired by the Patriarc… himſelf; which yet he is content to leave, and ta… the ſecond place, though neither of them concer… eth an Univerſal Epiſcopacy.

Can they read ſuch books … Nilus **You may ſee it in Mich G…ld…ſtus d… Monarch. pag… 30. Tom. 1.Archbiſhop of Theſſalonica de primatu Pa… Parham, and many other of the Greeks, and yet belie… themſelves in theſe fictions? Why do we read or p. 55hear nothing from the Patriache of Conſtantinople in…iting and perſwading us all to ſubmit to his Govern…ent, as we and all the Chriſtian world almoſt have …een ſolicited by the Popes Emiſſaries to ſubmit our …elves to him? A ſhort Reply may ſerve to ſuch …mmodeſt falſe aſſertions as this nicknamed Veri…ieus maketh the chiefeſt part of his confuta…ion.

The ſecond untruth which conſtituteth this part of …is anſwer, is, that [The Grecians, Moſcovites, and Egyptians do in one only point diſſent from Rome, and …n no point at all agree with the Proteſtants ſin quan…um ſuch, and diſſent from their Catholike Church.]

This one great falſhood containeth two not ſmall ones in it, and each of thoſe two contain abundance more.

1. That all theſe Churches differ from you in no one point but the Popes ſupreamacy is a falſhood beyond all modeſty. For beſides the ſupremacy they believe not your pretended Infallibility, nor do they pretend to the like of their own: They believe not your Purgatory: they own not your pardons for eaſing the pains of Purgatory, nor prayers for the dead to that end; nor the application of the treaſury of the Saints Merits to that end, or for ſatisfaction to the Juſtice of God. They own not your Tranſubſtantiation: They have the Scripture in their known languages: They worſhip God in their Liturgies in their known languages, the Moſcovites in the Moſcovian tongue, the Georgians in the Iberick; the Arabians in the Arabick; and ſo the Carmanians, Slavonians, Greeks in theirs: They adminiſter the Euchariſt in both kinds, and deteſt your Sacrilegious p. 56withholding of the cup: They reject your confirmation: ſo do they your extreme Unction▪ They admit Prieſts to live with their wives which were married before ordination: They reject t…e Religious uſe of graven Images or Statues: They teach that the holy Scriptures are a ſufficient and perfect rule of faith: they believe that they ſhould not be lockt up from the people: They maintain that God is to be worſhiped in underſtanding, and they a…hor your praying by Beads and tale: They think not to waſh away ſin or drive away the devil by holy water: They take not Traditions to be one part of Gods Word, neceſſary to ſupply the defects of Scripture; but take them and Church cuſtomes and conſtitutions to be onelyonly for matters of order and determination of ſuch circumſtances as it belonged not to the perfection of Gods Laws, to determine, but were to be left to the wiſdom of Governors; the Scriptures containing ſufficient for ſalvation: They believe with the Proteſtants that Juſtification is not by the Merit of works: And that it is impoſſible for us properly to Merit ex condigno the leaſt mercy, much leſs the Kingdom of Heaven at the hands of God: They have but one order of Monkes, viz. of S^t Baſil, and thoſe not ſuch as the Papiſts; that live a private, unprofitable, droaniſh life; but their Monaſteries are as Colledges to fit them for the ſervice of God in the Church, and thence they oft proceed to be Prieſts and Prelates: They take your Pope to be condemnable for his pride, cruelty and preſumption: his pride for pretending to an univerſal juriſdiction, and uſurping a power to depoſe Princes and diſpoſe of their Crowns: his cruelty in perſecuting other Chriſtians for their differing judgements: and his preſumption in granting p. 57pardons and deliverances from Purgatory. In a word they take the Papiſts for Schiſmaticks and a… cordingly condemne them with a ſolemne condemnation. The Muſcovites and Ruſſians admit not Prieſts or Deacons to Ordination unleſs they be marryed: and they refuſe to communicate with the Romane Church. The Egyptian Chriſtians allow not of Baptiſme in any neceſſity whatſoever but onelyonly by the Prieſt and in the Church, and adminiſter the Sacrament of the Euchariſt in both kinds: they give not the Lords Supper or extream unction to the ſick. They deny Purgatory and prayer for the dead: They marry in the ſecond degree of conſanguinity without diſpenſations: They elevate not the hoſt: They reject all the general Councels after that of Epheſus: They repute the Papiſts to be Hereticks, and avoid their communion no leſs then of the Jews: Moſt of theſe …lſo is common to the Abaſſines, who alſo admit Marriages of Prieſts and Biſhops, and eat fleſh on Fridayes, communicate ſtanding in both kinds.

Are all theſe nothing? What, no one difference, with this Popiſh Veridicus? I will not deſire him to take my word for all this, becauſe I will not take his for the contrary, nor will I turn him to any Proteſtant for ſatisfaction, unleſs he will better uſe that one which himſelf citeth (Sands Relation of the Weſt. Relig. or Europae Specul. p. 234. &c.) But I may with reaſon intreat him to believe his own brethren the Papiſts, and the Greeks themſelves: And in ſome of them he may ſee many more differences then I have here named: For example in their Poſſevin. de Rebus Moſcov. at large. See alſo Concil. Florent. Seſſ. 18. Jerem. p. 58Patriarch. Conſt. in Reſp. 1. ad Germ. Zonar. Ann…l. T…m. 3. in Imper. Leo. Nilus de Primat. Papae. …a… lam de Primatu Papae. figebert in Chron. ad … 1054. Leo & Epiſt. ad Epiſcop. Conſtant. Jacob … Vitriaco hiſtor. Orient. Sigiſm. de Rebus Muſc…. Guagu. deſcript. Muſcov. Saecram de Errorib. … the…. Boleri. Relat. Thom. a Jeſ. Conver. Gent. G…iliel. de Rubri. Itiner. Tartar. Oforius de Reb. Emanuel. Saligniac. Itiner. Alphonſ. a Castro contr. Haereſ. Damian a Goeſ. Prateol. de Haerefib. Alvarez hiſt…r. Ethiop. (which yet have much falſhood) Gui… ſum…. de Haerefib. Burchardus Deſcript. te…. Sanct.

If our confuter cannot have leiſure to read all theſe, let him onelyonly read Thom. a Jeſ. & Poſſevin. de…eb. Moſcov. & Apparat. Sacra. and ſee to his ſhame what his own friends ſay againſt his falſhoods.

And that all theſe Chriſtians are as conſiderable as all the Papiſts in the world, far over matching them for number, is apparent: Much more when we adde to the Grecians and Moſcovites, and Copti's, all the Syrians, the Georgians, the Indians of Saint Thomas the Abaſſines, the Neſtorians, the Jacobits, the Armenians, and the Maronites, and to them as Proteſtants, where then is the Papiſts Univerſality, and how few are they comparatively, and how plainly do they play the Donatiſts (but that it is on a far worſe ground?)

The Patriarch of Conſtantinople alone hath under him in Aſia (as Brierwood noteth) the Chriſtians of Natolia (excepting Armenia the leſs and Cilicia) of Circaſſia, of Mengrelia, and of Ruſſia: And in Europe alſo the Chriſtians of Greece, Macedon, Epirus p. 59Thrace, Bulgaria, Raſcia, Sextia, Boſnia, Walachia, Moldavia, Podolia, and Muſcovia (till lately) together with all the Iſlands of the Aegean Sea, and others about Greece, as far as Corfu, with much more.

And as is noted in Curopalat. de Offic. Palaſ. Conſtant. & Offic Mag. Eccl. he hath under him, The Archbiſhop of Caeſarea in Cappadocia; 2. Epheſus, 3. Heraclea, 4. Ancyra, 5. Cizicum, 6. Sardis, 7, Nicomedia, 8. Nice, 9. Calcedon, 10. Mitylene, 11. Theſſalonica, 12. Laodicea, 13. Synadae, 14. Iconium, 15. Corinth, 16. Athens, 17. Patrae, 18. Trapezuntium, 19. Lariſſae, 20 Naupactus, 21. Adrianopolis. Theſe are all Archbiſhops, and have many Biſhops under them, viz. Of Muſcovy 17. of Lariſſae 13. of Athens 11. of Corinth 10. of Teſſalonica 9. &c.

And if theſe be under the Patriarch of Conſtantinople alone, how great a number are all the reſt in the great Empire of the Abaſſines, and elſewhere through the reſt of the Chriſtian world?

I do not mention all theſe to intimate either that multitudes prove them or any to have the beſt cauſe, if we were in all things of their mindes, or as if I preferred them for Arts and Civil Policy to the Romanes, but to ſhew both the haniouſneſs of the Popiſh Schiſme that would unchurch ſo many, and the cruelty of their cenſures that would damne ſo many, and the Impudency of their pretence of Univerſality, and their vaine boaſting of [All the Church] when they are ſo ſmall a part of the Church, and more bad then ſmall.

But we have been too long on this: let us come to p. 60the confuters next untruth; and that is [That the Grecians, &c. do in no one point agree with Proteſtants as ſuch] what hath been ſaid doth ſufficiently ſhame that fiction.

But he inſtanceth in our differences: And 1. he ſaith [The Grecians hold one ſupreme head of the whole Church under Chriſt] Repl. An immodeſt fiction to uphold a cauſe thats like it.

2. He ſaith [The Grecians hold the Real preſence of our Saviours body and blood in the Euchariſt] Repl. not Tranſubſtantiation; which they deny: The But Proteſtants do hold ſome kind of Reall preſence.

3. He ſaith [The Grecians defend the neceſſity of Baptiſme to ſalvation, and that Original ſin is remitted thereby] Repl. And the Proteſtants hold it neceſſary neceſſitate praecepti, and as an ordinary means where it can be had: And neither the Greeks nor all your own dare damne all Infants that dye before Baptiſme, when it could not be had; but you ſay that the Votum may ſerve turne. And alſo Proteſtants hold that if the Infants be within the Covenant, as it pardoneth their Original ſin primarily, ſo Baptiſme pardoneth it by way of obſignation and ſolemne conveyance: But what is all this to your error that Original ſin is not onelyonly remitted, but quite extinct or done away out of our natures by Baptiſme; ſo that the new baptized Infant, is perfectly without any Radical ſin, as well as without the Guilt of it?

4. He ſaith [They ſay that works do juſtifie with faith: You not] Repl. They ſay that we are not juſtified by the Merit of Works, but by the alone Merit of Chriſt; and ſo do we. We deny not in every p. 61ſence that [we are Juſtified by Works, and not by faith onelyonly] for in James his ſence we maintain it; elſe we ſhould deny the Scripture: The queſtion is not therefore abſolutely, whether we are Juſtified by Works? but, In what ſence we are, and in what not? We ſay that Chriſt is the onelyonly Satisfier of Gods Juſtice and Meriter of Righteouſneſs; and that Faith is the onelyonly Receiving Condition; and that the Works of the Law that Paul excludeth have no hand in it; and that the Works of Grace which James takes in, are but conditions without which our Juſtification (begun without them) ſhall not be continued, and of our finall Abſolution or Juſtification in Judgement; and ſo are but a Particular, and not an Univerſall or Legall Righteouſneſſe. (Of which I have given a full account in my Confeſſion.)

5. He ſaith [They maintain Freewill, even in the beſt actions. You not] Repl. Freewill is either 1. Natural; which is but its ſelf-determining power, with ſpontaneity; and this we deny not (For who denyeth man to be man, and to have the Facultatem Volendi?) Or it is, 2. Moral, and that is 1. Political, when a Governor gives the ſubject leave to do a thing; and ſo we maintain that God giveth our Wills Freedom to all good, and to no evil: Or 2. Ethical, which is nothing but the right inclination and Habits of the will with the abſence of the contrary Habits: And ſo we ſay that, the better men are, the Freer, that is, the better are their Wills: And the unconverted have not this Freewill: nor the converted in perfection till they come to Glory: For the Freedom p. 62is the Goodneſs. And ſeeing the Will ſo far Free Ethically as it is Good, Vertuous or Holy, the Queſtion then is, Whether every mans Will be Good and Holy? which I am conceited you will not dare to affirme. A covetous man, a drunkard, … ungodly man, is as much or more denominated ſuch, from the habite as from the act: he is moſt vicious that is Habitually ſo: To ſay therefore that ſuch a mans Will is Free in this Ethical ſence is to ſay that he is habitually no covetous man, no drunkard, no ungodly man no ſinner: which being contrary to unqueſtionable experience, me thinks ſhould be eaſily deſerted. If you know of any thing elſe called Freewill beſides theſe three before mentioned, we ſhould be glad to know it too. The natural Eſſential Freedom, viz. A ſpontaneous ſelf-determining power, we all confeſs: The Political Freedome, yea and obligation none denyeth: The Ethical Freedome, that is, Vertuous or holy Inclinations in wicked men, you will deny your ſelves; where then is the difference between us and either the Greeks or you.

Why you'l ſay, perhaps, that its here, That we deny the will to have that Indifferency which you affirme, as to oppoſite objects. But we are loath to ſight with you in the Dark. Do you mean by Indifferency an Indifferency of Natural Power, or an indifferency of inclination or Habite? The firſt we do not deny: The will is a natural faculty that hath naturally no determination to One, where many means are propounded, but is undetermined, and hath a natural Power to determine it ſelf to either: But yet you know the Wills Natural Power is exerciſed according to inclining Objects and Habits: And p. 63you cannot expect that men who are Habitually in…ined earthwards, ſhould Will Heavenly things and …nounce earthly things, meerly becauſe they have a …atural Power of chooſing: for they want that in…ination, which is called commonly the Moral …ower: And I ſhould ſuppoſe that in regard of this …oral Power, you will not affirm your ſelves that he …ath indifferentiam ad oppoſitum? To ſay that a mans …ill is indifferently inclined to Good and to Evil, … to ſay that the man is habitually neither good nor …ad, unleſs as privation of due inclinations denomi…ate him bad. I ſay the more of this,Dr. JT. …ecauſe I finde others of your party, and …ome that ſeem to diſown both you and us (as a late Treatiſe of Repentance among others can witneſs) …o harp ſo much on this ſtring, and confuſedly talke …f Freewill before they tell us what they mean, and …o perſwade the world that we teach that God hath …aid ſuch a natural neceſſity on man to ſin as he hath …o eat and drink and ſleep, and that God might as well damne men for being hungry or ſleepy, as for being ſinful in our ſence! As if there were no more faultineſs in a vicious diſpoſition of the Will it ſelfe, then in a neceſſary natural inclination or Appetite of thoſe faculties which were never made to rule themſelves, but to be moderated by the Will of Reaſon. It may be theſe men will either deny the truth of the words of the Holy Ghoſt, that They that are accuſtomed to do evil cannot learn to do well no more then a Leopard can change his ſpots, or a Blackamore his skin; or elſe they will think ſuch men excuſable becauſe they are ſo ſtrongly enclined to evil; and ſo if a man habituated to Luſt ſhall vitiate their wives, or a man habituated to malice ſhall beat them often, or maim them, or kill p. 64their friends, they may think that he deſerveth … puniſhment but pity, becauſe he is ſo bad that … could not (morally, that is, he would not) … it.

But they ſay, we teach that mens Wills have a … ceſſity of ſinning impoſed on them. But we h… learnt that Habites do not determine the Will nat… ally, nor alway infallibly, but leave it free to a … tural ſelf-determination: But yet we know that … ordinarily determineth it ſelf according to predominant habits. And there muſt be ſomewhat extra… dinary to procure the Will to determine it ſelf … good where it is habitually inclined to evil. So much may ſerve to vindicate our Doctrine about Freewill▪ And as for the cauſe of its captivity, it belongs no… to this ſubject to ſpeak of it, but to that of Original ſin (where the ſaid Doctor ſo notably playes his part) to which we ſhall not now digreſs.

The next inſtance of the Papiſt is this [They (i… the Greeks maintain) ſeven Sacraments, you not.] Repl. 1. This is another very immodeſt untruth: I wonder that men dare venture their ſouls upon a Religion that muſt be thus upheld by falſhoods. Your own Writers before alledged, witneſs that the Greeks deny the very uſe of confirmation and extreame Unction: and how then can they account them Sacraments! Nor do they take Marriage for a prop… Sacrament. 2. We cannot diſpute this point wi… you upon the bare name; Give us the definition of a Sacrament, and we ſhall give you our Reply. As a Sacrament ſignifieth any Chriſtian myſtery, or myſterious Ordinance ſignifying ſome ſpiritual thing, we doubt not but there are more then ſeven Sacraments, but not as it ſignifieth, an inſtituted ſigne, to p. 65ſeal the Covenant of Grace, and exhibit its great …enefits. Calvin hath yielded to you, that in a …rger ſence Ordination is a Sacrament.

He next addeth [They ſay that Chriſt dyed for all …ankind; You ſay not, but onelyonly for the Elect.] Repl. …till more confuſion, do not your own Schoolmen …nd other Divines ſay that he dyed, for All men ſuf…ciently, and for the Elect onelyonly effectually? And … do we! where then is the difference? Not ſo much … this point as in another conjunct: You ſay that …s mans Free-will, that is the chief differencing …auſe, in making Chriſts death effectual for the ſal…ation of the Elect; and we deny it, and ſay that … is Gods ſpecial Grace. 2. Do not you know that about this and the former point of Freewill, you differ as much among your ſelves, and that we ſay …o more then your Dominicans do (no nor ſo much … the point of predetermination.) 3. Do you not …now that half the Proteſtants (thoſe whom you …all Lutherans) do hold univerſal Redemption as well as you? Be it right or wrong therefore you …hould not impute the contrary to all.

We ſay that it was the ſins of all mankind and not onelyonly of the Elect that lay upon Chriſt in his …uffering: and that God as Legiſlator of the old vi…lated Law hath received a ſufficient ſatisfaction for …ll, and that hereupon a conditional Pardon is grant…d to all by a Law of Grace, and that the condition … but their Acceptance of what is freely offered (ac…ording to its nature and uſe) and that all and onelyonly …hey that perform this condition ſhall have Actual pardon and ſalvation. But then we do not ſay, that Chriſt did equally intend the procurement of the performance of this condition: but that he giveth ſome p. 66an inſeparable ſpecial Grace which ſhall infallib… procure it, which he doth not to others, who y… have ſo much as ſhall leave them in their own conſciences and at his bar without any juſt excuſe. I pra… you ſhew us next what the Greeks ſay more then th… In particular that Reverend man againſt whom y… write hath an excellent M.S. abroad for Univer… Redemption.

The next feigned difference between us and th… Greeke is this [They confeſs that God hath given ſufficient Grace to every one to be ſaved: You … but only to the Elect] Repl. You again wrong them ſhew us where they ſay ſo if you can. You own th… Doctrine your ſelves it ſeems; and thereby diſcover your enmity to Grace; Do you think that every childe, ignorant ſot, or wicked perſon ha… Grace ſufficient to ſalvation? If he have ſufficient, either he needs no more, or he may be ſaved without more. And then it ſeems converting Grace i… needleſs to an Infidel, for he hath enough already: then it ſeems, you will be beholden to God for no more Grace after the firſt hour of your converſion, nay after the firſt hour of your life or uſe of reaſon, to your death. For if you had ſufficient for ſalvation the firſt hour, then what need you any more▪ you will it ſeems pray God to keep it to himſelf, for you have enough already. I will tell you what th… Greeks and we, and ſome of your ſelves hold, th… is, that every man hath ſo much Grace (th… is, Helpe and Mercy contrary to Merit) as is in … own kind ſufficient to make him better then he is, and to bring him neerer to Chriſt or ſalvation, and which his owne will is obliged to make effectual by … right entertainment and improvement, and might p. 67do: But we do not ſay that all men have ſufficient …race to believe to juſtification, or ſufficient to ſal…tion; nay we ſay that no Believer hath ſufficient grace to ſalvation, till the ſoul paſs from the body: …r ſtill he hath need of preſerving Grace to the laſt …eath. Men that are at a great diſtance from Chriſt …ay have ſufficient Grace to come neer to him; …d juſtly periſh if they refuſe or abuſe ſuch Grace, …ough they never had Grace ſufficient to believe; …ecauſe it is their own fault that they had it …ot.

The next pretended difference, is [They pray and …er Sacrifice for the dead: You not] Repl. I will ſee …our proof of this too, before I will believe you. …e know they do it not in the Popiſh ſence, that for delivering ſouls out of the fire of Purgatory, becauſe they deny ſuch a ſtate. If you will read this …everend Biſhop whom you oppoſe in his Anſwer to …e Jeſuites challenge, on that point, you will ſee …e difference between the Ancients (and ſo the …reeks) praying for the dead and yours.

He addeth [They invocate Saints and Angels; you …ot] Repl. Of this alſo ſee Biſhop Ʋſher in the fore…ted place. We take this for their error: and we …o not take our ſelves to be of a different Church or …eligion from every one that erreth.

He next addeth [They worſhip the Croſs and Im…ges: you not] Repl. But they do it not as many of …ours, with Divine worſhip. Their worſhip is but …everence for the Relation ſake; and they will not ſo …uch as uſe any Statues or Graven Images as you …o. And do not thoſe you call Lutherans, do as …hey in this (though how rightly I ſay not?)

p. 68He addes [They honor reliques: you not] Rep. … honor them as far as they have any true Relation … any honorable perſon. But we will not therefo… carry them about us to keep away the Devil, … forge a multitude of lies about tbe cures which the miraculouſly perform: Nor do the Greeks ſo far … I know or hear.

The next is [They maintain Traditions: you …] Repl. They renounce your Traditions which are pretended to be part of Gods Word, ſupplying the … fects of Scripture which is but the other half: … they maintain the ſufficiency of Scripture to ſalva… on. And ſome Traditions both they and we maintai… As the Tradition of the Scriptures themſelves do … to our hands; the Tradition of the Sum of Chri… anity in the Creed and Baptiſm, &c. Of which … what I have ſaid elſwhere, in the Preface to the ſeco… part of the Saints Reſt Edit. 2. &c. And in the d… termination in a book called, The unreaſonableneſs … Infidelity: And ſee what the Biſhop, whom you oppoſe hath ſaid againſt the Jeſuite on Tradition.

The next is [They Au…icular confeſſion: you not▪] Rep. 1. The Chriſtians that deny your communion are divided in this: Theſe called Neſtorians and … ny more deny Auricular Confeſſion: and others … it. 2. We deny not our ſelves, but that it is the duty … Chriſtians when ſin lyeth on their conſciences, … when they have faln into it, and know not the wa… out again to have recourſe to their faithful judicio… Guides for advice herein for the ſafety of their ſou… and ſo far to confeſs as is neceſſary to ſuch advice a… ſafety. But we do not believe that we are bound to tell the Prieſt of every ſin, no nor of every … ous ſin: for in ſome caſes we may have a fitter cure▪ p. 69will not go to a Pyhſician for every prick of a pin, … cut finger, which many neighbors or my ſelf can …re as well as he: I will not ſo far needleſly trouble …m: Nor will I go to a bad unfaithful Phyſician, …hen I can have a better; nor yet to an ignorant …an, becauſe he hath got the degree of a Doctor of …hyſicke, when I may go to an able man that pro…ſſeth not Phyſick. You know the Applicati…n.

Its next ſaid [They Euangelical councels and works … ſupererrogation: You not] Rep. We acknowledge …hat there are many very good works. 1. Which …re the duty of ſome few Chriſtians upon ſome ſpeci…l occaſions, and not of all or moſt. 2. Which are ſo …he duty of thoſe few, as that yet many of them are …aved that perform them not; being not made of the …ame neceſſity to ſalvation as ſome other duties are. And we ſee not how any man can reaſonably imagine, …hat there is any work more excellent than others, which yet is not a duty; when God hath commanded us to love him with all our heart, and might, and …trength; and to imploy all talents to the utmoſt for his Glory: and that any Duty can be neglected without ſin, is as abſurd. How the Greeks and we differ in this, we ſhall better know when you ſhew and prove it to us

He next adds [They the Merit of good Works: you not] We acknowledge, that Good Works are pleaſing to God through Chriſt, and rewardable; and they ſay in ſence no more: We thinke not meet to quarrel about the meer name. They renounce and abhorre the Popiſh Merit of condignity ex proportione operis; as is before ſaid.

p. 70In the next place the confuter alledgeth his proofs of all theſe differences from us, and conſent with them. The firſt proof is out of Act. Theolog. Witte… berg. in Criſpin. de ſtatu Eccleſ. in theſe words [Th… Greek and Romane Church are divided onelyonly in the contoverſie of Primacy, and variety of Ceremony] Rep…. I have not Criſpinius now by me, and therefore … make no other anſwer but this, that if he be truel… alledged, yet 1. Abundance of great differences (… about Sacraments, Orders, Traditions, &c.) may be compriſed in that of Ceremony. 2. Elſe your own Writers will tell you that this is a miſtake.

His ſecond proof is from Sir Edwin Sands Europ… Specul. To which I ſay 1. How unworthily did you conceal the multitude of differences mentioned in the ſame Author in the ſame place between you and th… Greeks, and ſay there was but one? 2. By Purgatory Sands tells you after he means not your Purgatory: And its known the Greeks deny it: Though they think that the Saints have ſome leſs degree of glory diſtant from the face of God before the reſurrection. 3. About Tranſubſtantiation and the M…ſs Sands is miſtaken. The Greeks hold a kind of Real preſence, but not Tranſubſtantiation: And the Maſs of the Papiſts doth abundantly differ from theirs (as in the denyal of Tranſubſtantiation, elevation, &c. may appear, and is at large by many of ours e… preſſed, which may ſave me the labor of a recital.)

Next the ignorant Prieſt would by a Syllogiſme prove the Biſhop a Papiſt, and in the making of his Syllogiſme he is out before he could reach the concluſion, and begins again, and yet would not blot out his former error, ſo wary is he that he loſe not a p. 71line of his own writing. The mended Syllogiſme is his [Thoſe who embrace the Communion of the Greci…n Church notwitſtanding the error of ſupremacy, …annot in reaſon refuſe the Communion of the Romane …or the ſame: But Mr. Uſhers Church embraceth the Communion of the Greek Church notwithſtanding that Error: Therefore, &c.] Repl. 1. To the Major it is …alſly ſuppoſed that we refuſe your Communion for …hat Error alone: It is for that with abundance more. 2. To the Minor, I anſwer by denying it: and ſay you ſhameleſly ſlander the Greek Church: They main…ain not any Power of Governing the whole Church as the head of it, and Chriſts Vicar general, nor any infallibility, &c. as you do.

Next he will prove that Mr. Ʋſhers Church can have no Union or Communion with the Greek Church at all: and that by this Syllogiſme [That Church which is a member of another Church, that other Church muſt alſo be a member of it: But the Greek Church is no member of Mr. Uſhers Church: therefore Mr. Uſhers is no member of the Greek Church.] The Minor he proveth from Jeremias Patriarch of Conſtantinople and Reſponſ. Baſil. Ducis Moſcov. Rep. 1. The part is not a part of another part, a member is not a member of another co-ordinate member; but of the whole. 2. I ſay the proofs of your Minor are vain. It is not two mens ſayings that …an make the Greek Church and the Proteſtants ſo diſ-joyned as not to be members of the Univerſal Church. If Italy tell France, and France again tell Italy that they are no part of Europe, it is not therefore true. If Canterbury tell York that they are not a part of England, it is not therefore true. Every childe is not a Baſtard that is ſo called p. 72by an angry brother. If Patriarch Jeremiah fit yo… turn (which I know not, for I have not ſeen him) why may not we as well plead the conſent of Pat…iarch Cyrill, whoſe Proteſtant confeſſion you may ſee in Alſtedius's Euclucopaedia, and elſewhere?

Next he comes to the Abaſſines, where (after the mention of their circumciſion) he as falſly affirmeth, that [In all other things they profeſs the faith of the Catholike Church acknowledging the Pope the ſupreme head thereof, and Chriſts Vicar upon earth] which he proves by a confeſſion exhibited to Gregory the 13. and recorded by Poſſevine. Rep. This is to make the foundation like the ſuperſtructure, and defend falſhood with falſhood: If you were ſo ignorant your ſelves as not to know the Romane jugling about that confeſſion, you could not imagine the learned Biſhop ſo ignorant. Not onelyonly your own Godigam de rebus Abaſſinorum, may tell you, but the generality, of your faction may ſure inform you by this time, that all your cunning induſtry cannot get the Abaſſines under your Papal Yoak. And if you ſhould prevail for the time to come, thats nothing to the time paſt. The Abaſſines (to let paſs their errors wherein they differ from you and us) do communicate in both kinds, they believe the ſouls of Infants departing unbaptized to be ſaved becauſe they ſpring from faithful parents: They reject Statues … maſſy Images: They elevate not the Sacrament, nor reſerve it after Communion: Their Prieſts, labor, but beg not: The Emperor conferreth Biſhopricks and Benefices: They uſe no confirmation nor extreame unction: They admit a firſt marriage in Biſhops and Prieſts: They eat fleſh on Fridays. And p. 73yet this man ſaith they differ not from them.

The ſecond Chapter is the meer ebullition of fooliſh malice, deſerving no reply to thoſe that do not deſire to be deceived. He would prove that according to theſe laxe principles of our charity, we may agree with Jews, Turkes, Mahometans! As if we needed a diſpute to prove that theſe are no Chriſtians, and that the Greeks, Abaſſines, &c. are: But ſuch diſputes do the Papiſts put us upon.

The Biſhop had concluded in his Sermon, that [If we ſhould ſurvey the ſeveral profeſſions of Chriſtianity that have any large ſpread in any part of the world, and put by the points wherein they differ one from another, and gather into one body the reſt of the Articles wherein all generally agree, we ſhould finde ſo much truth in them, as being joyned with holy obedience may be ſufficient to bring a man to everlaſting ſalvation; neither have we cauſe to doubt but as many as do walk according to this rule, neither overthrowing that which they have builded by ſuperinducing any damnable hereſies thereupon, nor otherwiſe vitiating their holy faith, with a leud and wicked converſation, Peace ſhall be upon them and Mercy and upon the Iſrael of God.]

And what hath the Confuter to ſay againſt this? Why firſt he begins with the Sacraments, to try whether thoſe commonly agreed on may ſave. And here he firſt tells us, that [Some Churches are for ſeven, ſome for three, and ſome for two, …d no more: therefore here is no agreement] Rep. 1. Le… the nominal differences about the word Sacrament be firſt laid by (unleſs you think that word neceſſary to ſalvation) and then we ſhall the better ſee what real difference remaineth. 2. The two Sacraments then are confeſſed p. 74by all, and the uſe of the reſt which you call Sacraments: This much (in its own place) then may ſave, where no more is confeſſed. 3. You vainly put in the excluſion of more, for thats none of the things that all agree on: All agree that there are two Sacraments: and thoſe may ſave. But all agree not that there is but two. This man therefore ſeems to dote; when he ſhould gather up the common agreements according to the Biſhops propoſal, he gathers up the diſagreements, or vainly pretendeth that we agree in nothing. What, do not you confeſs that Baptiſme and the Lords Supper are Sacraments? and do not we do ſo too?

Next he comes to the uſe of Baptiſme, and ſaith that [The Romanes and Greeks, ſay, that there is no other uſe of baptiſme but to waſh away ſin: The Proteſtants of England and Geneva ſay, that it is no laver of Regeneration at all, but onelyonly a ſeal of Gods promiſe made to the party baptized: and that the childe unbaptized may be ſaved and the baptized damned.] Repl. 1. You make your ſelves (much more the Greeks) worſe then you are. Do not your own maintain that Baptiſm admitteth into the Church and granteth many other priviledges, beſides waſhing away ſin. 2. We ſay, that to the children of promiſe it doth ſecondarily and by obſignation waſh away (or pardon) ſin by way of obſignation and ſolemne exhibition, as the promiſe doth primarily as a deed of gift or legal Grant: as alſo that in the ſame way it ſecondarily conveyeth further Grace according to the capacity of the ſubject, and admitteth into the Church. And all this is commonly confeſt by your ſelves and all Chriſtians of the Greek or Abaſſine Churches, &c. This much alone without your p. 75additions is as much (at leaſt) as is neceſſary to ſalvation, to be believed concerning baptiſm.

Next he cometh to the Lords Supper, and ſaith, that one party holdeth the real preſence and the other not? And what of this? Doth that prove the inſufficiency of what all are agreed on? what we hold, you deny not: We hold the ſignifying, and ſealing and exhibiting uſe of the Sacrament (though we deny Tranſubſtantiation) And dare you deny theſe? We hold that it is the commemoration of the ſacrifice of Chriſts body and blood offered once on the Croſs for the ſins of the world: and that it is a means of Church-communion: And dare you deny theſe? Lay by your Additions, and that which we are all agreed in is enough to ſalvation.

His next inſtance is about Faith; Becauſe we ſay, that Hiſtorical faith may be in Devils, and Miraculous faith in the wicked, and Calvin defineth juſtifying faith to be a firme and certain knowledge of the love of God to us, &c. and the Lutherans, that it is an undoubted perſwaſion of the pardon of our ſins and adoption, &c. and this faith is by the Councel of Trent condemned to the pit of hell, therefore he concludeth that there is no ſaving faith common to Papiſts and Proteſtants.

Repl. Here again you vainly and fallaciouſly bring in the diſagreements, and over paſs the agreements. 1. We are agreed that all thoſe which the Proteſtants call the Canonical books of Scripture are the word of God: and true, and particularly all the Articles of the Creed, and many things more: We are agreed that Chriſt and life is offered by the Univerſal promiſe in the Goſpel to all that hear it: and that all muſt firſt believe the truth of this promiſe and then p. 76heartily conſent to the offer and accept the benefit, and alſo believe and fear the threatning, and joyn ſincere love and obedience to all this. This we are all agreed in: And this is certainly ſaving to all that ſincerely believe and do as they thus profeſs. But then, whether Hiſtorical faith be common or not? whether aſſurance or ſtrong perſwaſion of pardon, be faith, or juſtifying faith, with other the like, theſe we are not agreed in; and without theſe we may be ſaved.

The next exception is only this, The Biſhop tells us not what be thoſe Hereſies that deſtroy this common faith. Rep. And doth that croſs his former charitable concluſion? What? becauſe he undertakes not an alien task? Why in general, they are any thing that is ſo held as that the common Articles of faith cannot be held with it, and that practically.

The ſum of the next paſſage, is this [That its abſurd for us to call them the true Church, or ſay they may be ſaved, when we have charged them with ſo much error and idolatry, &c] Repl. 1. We onelyonly ſay that you are a polluted part of the Church. 2. If your ſalvation be made ſo difficult by your errors look you to that: The Biſhops concluſion (of the ſufficiency of the communiter credita) is nevertheleſs ſound, though you deſtroy your ſelves by your corrupt additions. 3. Multitudes among you believe not your Infallibility, Tranſubſtantiation, and many the like errors. 4. Many that behold them as opinions ſpeculatively, may yet hold the contrary truthes practically, not diſcerning the contradiction.

I would gladly have ſhewed the vainty of the reſt of that Pamphlet, becauſe I ſee he hath contracted p. 77moſt of their common cavils into a narrow room; but the reſt is leſs to our preſent purpoſe, and the ſame things are already anſwered by many; and therefore I ſhall no further Digreſs in the purſuit of this Confuter, having already ſaid ſo much againſt the chief of their objections, as may leave the impartial Reader confirmed in it, That notwithſtanding the Popiſh cavils to the contrary, it is apparent, that the Chriſtian Catholike Reformed Religion commonly called Proteſtant is a ſafe way to Salvation.