h

not as well be deny'd, because as now it appears, it was not always vifible?

4. And fince if another tear my Coat it is not I, but he that maketh the Rent, I ask, whether are they the Schifmaticks, that cause, or fuffer the Schifm? Whether dangerous Corruptions being discover'd, and a Reformation defir'd and fought to prevent and cure a growing Schifm, they which decline, and deteft, and oppofe all Reformation, or they who protest thereupon against them for it, are more the Caufe? And again, May the Roman Church depart from the Purity of the Primitive Church to Corruptions and Innovations without Schifm? And cannot the Reformed return from thofe Corruptions and Innovations to that ancient Purity but with it?

5. And fince Unity in Opinion is the Privilege of Minds triumphant above, of which the Churches of the Apostles themselves on Earth were not free, but fome of Paul, fome of Apollos, and fome of Cephas, is not Unity in Foundation among the Reform'd as well as the Roman? And Diversity and Contrariety of Opinions among the Roman as well as the Reform'd? Yea, in high Points of their Faith as well as Opinions? I ask then,

1. Touching the immaculate Conception of the bleffed Virgin,

Whether the Dominicans be not as hot against it as the Francifcans are for it? (Both famous Orders of Roman-Catholicks.)

2 Touching the Aids, Operations of Grace, &c. Whether the Lutheran be more fiery against the Calvinist than the Jefuit is against the Dominican? And whether, even in the horrid Point of abfolute Reprobation it felf, Bannes do not out-go Calvin, and

h With Latin Service, Communion in one kind, believing and bodying under the Pope as univerfal Bishop, &c.

if Cor. 1. 12.

194

and Leffius go along with Luther? (Both famous Roman-Catholicks of their Orders.)

3. Touching the Pope's Supremacy,

Whether the Doctors of Sorbon ftand not as much against it as the Doctors of Lovain are for it? (Both Roman-Catholick Universities and Schools.) Whether Venice be as much for the Pope's Power and Prerogative as Rome? (Both Roman-Catholick Cities and States.) Whether the French Papifts profefs and give as much Subjection to the Pope as the Spanish? (Both Roman-Catholick Countries and Churches.) Nay, whether Gregory the first, (the Saint) was not as fierce to condemn as Gregory the Seventh was furious to maintain it? (Both Roman-Catholick Bishops and Popes.)

4. Touching the Pope's Infallibility,

Whether fome place it not in a Council but the Pope, fome not in the Pope but a Council, fome in both Council and Pope? All Catholicks, Doctors and Champions in their feveral Countries.

5. Touching the Bible it felf of the vulgar Tranflation,

k

Whether Sixtus the Fifth, having damn'd all that use other, or vary but a Syllable from his, Clement the Eighth did not put out another, and curfe all that ufe any other but it? So that, according to their Rules of Infallibility in the Pope, the Papift must be damn'd that makes use of any Bible; for both these were Bishops of Rome, and Popes.

2. And for Unity in Affection and Spirit, Do our fouleft-mouth'd Sectaries rail more at Church-men and Orders than the Secular Priests at the Jefuits, and they at the Seculars, both of them Papifts? Did ever, or do the cruelleft of their Faction, fhew more inhuman Rage against their Oppofites than 'Sergius did against his Predeceffor Formofus, damning all

* Vide Preface to his Bible.

1 As Luitprandus, Baronius fays Boniface.

that

that he had done before, (as he did by Stephanus) and raifing him out of his Grave, and fetting him up in his Pontifical Habit to damn him, and wreak his barbarous Spight and Malice upon him"; and these also were Popes of Rome : Are thefe Signs of all Unity amonst them?

3. If they trouble me laftly with their trivial and frighting Argument to weak and tender Souls, faying, By our Confeffion fome may be faved in their Church, but, fay they, None can be fav'd in ours, theirs therefore is the fafer Religion"; I ask whether they mistake not us, and know what themselves fay, for their more moderate ones do not think, and our fiercer ones do not fay fo, and did they all, it were nothing. For,

1. When we fay, fome of them may be fav'd holding to the Christianity amongst them, and groaning under the Corruption, (as no doubt fome do) is not this in effect to fay, none are fav'd in the Roman Church but Proteftants in Heart? For fure he that is Deteftant of the Corruption in it, had he Liberty, would be Proteftant against it. Do we fay that any are fav'd by, or for their Corruptions, that is, as meer pure Papists, holding and doing all Things in Oppofition to us, and not because of the common Chritianity betwixt us? Do we not fay of thofe Corruptions, That Salvation is abfolutely impoffible by them, and exceedingly difficult and dangerous for them, because the Chriftianity which fhould fave is fo incorporated and mix'd with the Corruptions that deftroy; but with us no fuch Danger and Difficulty, because our Christianity is purg'd from fuch Corruptions; Then I ask if he be mad, that, being to pafs over a deep River, will leave a Bridge for a nar

Cut off his Three Fingers, and cast him into Tiber, &c. See Baronius.

"This Argument the Donatifts us'd gaainft the Catholicks, That theirs was the fafer way, becaufa Baptism was not deny'd with the but they deny'd it to others.

row Plank? Is he wife that, in the great Cafe of Eternal Life and Salvation, will put his Soul on a perplexed and perillous Way, when he may go a plain and a safe one?

2. And by that Argument fhould not every Papift turn Proteftant, believe, worship, pray, come to Service and Sacrament with us? For,

1. They confefs with us Scripture is infallible, but we fay not the Pope; the Rule of Faith, fay both, but not Tradition fay we; fafe to believe the old Creed both grant, but a new one we deny; to trust to Chrift's Merits fure with both, but not to ours with us; both believe Heaven and Hell, but we have no Faith for Purgatory; the Protéftants then is the fafer Faith.

2. And to worship God they fay (with us) is fafe and profitable Piety, but to worship Images we fay is damnable Idolatry; ours therefore is the fafer Worshipping.

3. And to pray to God in Chrift's Name both grant good Religion, but to call to Saints for Help, or to God in their Name, we fay grofs Superftition; that therefore is the fafer Praying.

4 And in the Sacrament of the Eucharift a Sacrifice Commemorative both grant, but a Propitiatory we difclaim; a real Prefence both allow, but the way of Tranfubftantiation we reject; the Cup by Institution and Primitive Obfervation we and they confess, a Power of Alienation we abhor; this therefore is the fafer Receiving.

5. Laftly, in our Liturgy is no Error (some of them fay) but in their Miffal are many fay we; Service in a known Tongue is not finful (with them) but in an unknown unwarrantable and against Scripture with us, therefore it's beft to come to our Church

• Maria Mater gratiæ, Mater mifericordiæ, tu nos ab hofte proge, & horâ inortis fufcipe, Rit, Rom. de vif. infirm. p. 136.

Cor. 14.11, 14.

Church to Service and Prayers; and fo ours by their Confeffion and Reason is the best Religion.

To conclude. Upon my Grounds before I build all this: The true Chriftian hath God's Word and Seal for his Salvation; he that believes, does, and prays aright, is the true Chriftian. I. Such a one is a Member in and of the Catholick Church, tho' not of the Roman. 2. Such Chriftians the Primitive Times had, therefore he is no new, but an ancient Chriftian. 3. Where God's Word and Sacraments are profefs'd and us'd by fuch, there's a Church of Chrift, and visible Chriftianity. 4. And from any Church in the World that is fuch I will not, from the Roman as fuch I do not separate, fo I am no Schismatical Chriftian. 5. And in thefe Grounds all agree, and fo there is Unity; and this is the only plain Christian Way to Heaven, and fo it's safest to be reform'd, not corrupted, a Catholick Chriftian, not a particular Roman.

And as many as walk according to this Rule, Peace be on them, and Mercy, and upon the Ifrael of God, Gal. 6. 16.

I

SIR,

N. B. While this fhort Tract was printing I receiv'd the following Letter from the Lady. August 2. 1709. Have the Favour of yours, for which I return you Ten Thousand Thanks, and hope it will fortify me with fuch Arguments against the Perfon, who has been tampering with me, and endeavouring to bring me over to the Church of Rome, as, tho' he may gainfay to me, as he has formerly done, yet I hope he can never answer to you, but will put an End by Silence to his farther Attempts. I beg you, Sir, to judge favourably of me, and be affur'd it was not an Itch of Novelty that made me enter into Difputes, give an Ear, or entertain a Thought of changing my Religion, or any other Confideration, but the promoting the Safety and

O 3

Sal