A Method of Gaining the Whole Christian World to be Converts to the Church of England, by satisfying one Doubt. occasioned by a Request lately made to Roman-Catholics: and directed to the Requester.  
SIR,  
I Saw the Request you made the last week to Roman Catholics, wherein you require an Answer to such Queries, as you have there set down touching several Points of the doctrine and practise of their Church. If you are a Moderate Man, as you pretend in the Frontis-piece, it may be a satisfaction to you, to let you know, where you may find the grounds and Reasons, upon which Catholics proceed in those Points, for which you have been pleased to call upon them: And therefore I thought fit to give you this notice, that a day or two after your Request appeared abroad, there was published by the King's Printer, a Book called, A Reply to the Defence of the Exposition of the doctrine of the Church of England; in which those very Points are treated with so much Clearness, Brevity and judgement, that I think nothing is there wanting to satisfy any unprejudiced Reader. There is fairly laid down the Belief of Catholics in each Point, some Proofs of Scripture upon which they build, the Authority of Fathers and the Primitive Church confirming, and Substantial Reasons backing and supporting the whole: So that if in earnest you desire an Answer to the Queries you propose, I think I cannot recommend a fairer Answer to them; Not that there is given a resolution to every demand in particular; but that the matters are there discussed so fully, that to one that has perused it seriously, and digested it, there's nothing of yours remains unanswered.  
For my own part I am to tell you, that I am a Catholic, in Communion with the See of Rome, and that I have Studied the Scriptures, and Fathers; and examined the practise of the Primitive Church so far, that I am thoroughly convinced, that the Faithful in Communion with that Church, of which I profess myself a Member, are the True Church of Christ; that Orthodox Christianity is there taught, and that if I renounce this Church, I must first renounce my own Reason, which without any motives of Interest or Friends or Influence of Education obliges me to this Choice; and living in the Profession of this Faith, and in the observance of all God's Commands to the best of my Power, I hope, with the assistance of God's Grace, through the Merits and Passion of my only Redeemer Jesus Christ, to have a part in that happy Resurrection of the Blessed, and to be crowned, tho' Unworthy, with Glory.  
This I declare with all seriousness imaginable, and with the deepest Sense of my Soul; and in this manner I desire always to treat of Religion, and of the affairs of Eternity. For tho', upon other Subjects, a Jest or a Superficial Reasoning, may not be altogether unseasonable; yet when the Soul is concerned, I think none of these ought to take place, much less any thing that savours of Choler, of Peevishness, of Malice or a prejudiced mind. Being thus disposed, with an unfeigned desire of saving my Soul, I request of you to let me know, what Rule you have to propose to me, which I may follow with more safety and security, for the obtaining Salvation, than that which I now observe being a Catholic? I find in your Queries, that you severely inveigh against those you call Papists, you disapprove of their Religion, and seem persuaded, as if you had something more sound and safe for them to build on, if they would but leave that Communion, and follow your Directions. I would willingly know what this is: If you writ upon that Charitable Motive of informing your neighbour, for his Soul's Good, let me but see a safer and a Better Rule, than that I now observe, and you may be certain of one Convert. Give me but leave to propose my Difficulties; and your Instructions afterwards, if in order to a Better Light, will be very welcome.  
And in the first place I must assure you, as I now am, I desire to follow the Scriptures, and that so Religiously, that I pretend to observe and Believe all that is there Commanded and Taught: And as zealously to depart from all, that I understand to be there forbidden me. So that in this Point, I think, all Directions will be needless; since, I am satisfied, I have, being now a Papist, so great a Veneration in my Soul for that Sacred Volume, that I do not see you can make any additions to it.  
All the difficulty will be about the True Sense of the Scripture. And here, if you have any thing to say, it must be upon this Point: For whilst I embrace the Book, as Divine, and as the Written Word of God, and have a true desire of following it; if I am not in the True way, it must be, because I mistake the True Sense and Meaning of it. So that in order to reduce me, if I am in an Error, you must point to me some better and more certain Means of being assured of the True Sense of the Scripture, than I now follow being a Papist.  
If you allow me a Liberty of Judging, and that as I am a Private Person, I must use the the judgement of Discretion, and follow it according to the best of my Reason; I must tell you before hand, that this will work no Reformation i● me. Because as I am now in the Communion of the Church of Rome, I red and Scarch the Scriptures, I examine and confer Places, and make use of all the Liberty of Judging I can desire; and after all, my own Private Reason assures me, that I now follow the Scriptures; that I understand them in the True Sense, and that if my own judgement of Discretion is to led me into the Truth of the Scriptures, I now live and believe according to that Truth, since I believe nothing, but what in my own Private judgement I am convinced to be True.  
If you would have me take along with me the concurrent Sense of the Primitive Church, as it is found in the ancient Fathers, the most Authentic Witnesses of those Purer times, and, by the help of their Writings, examine the Holy Scriptures; this I have done already; and if you'l allow me to take them according to the best of my own Private Reason and Understanding, I am persuaded, that the Religion I now Profess, is what they recommend, and what they deliver as the Belief of those more Apostolical times.  
If you will have me not rest altogether in my own private judgement in the understanding the Scriptures and Fathers, but that I receive instruction and direction from some Teachers, or Guides; You must tell me, who these Guides must be? why rather Church-of-England Guides, than Lutherans, Calvinists, Socinians; or why not Those of my own Communion? I am persuaded that amongst any of these may be found men as Learned, as virtuous, as Sincere, as Exemplar in their Conversation, as Those of the Church of England. How then shall I be certain of being better instructed in the true sense of the Scriptures, and having a greater Assurance of my Salvation, from following Church-of-England-Guides, than Those of any other Communion, even of that of which I am at present a Member? And then, by what means shall I come to be convinced, that the Church-of-England-Guides are those who will most certainly instruct me in the Truth of the Scriptures? They have no Miracles to recommend them before others. And then for the Scriptures, I cannot be assured of it by them; because( according to your own way of arguing) the true sense of the Scriptures, is the thing at present under debate; and for this( as is supposed here) I must depend upon the Instruction of the true Guides: How then can the Scriptures certainly tell me, which are These Guides, when, it seems, I cannot be certain of the true sense of Scripture, till I have found Those Guides? This is nothing but that vicious circled so often reproved by you; viz. the proving the Guides by Scripture; and the Scripture by the Guides. And this will further oblige you to satisfy another difficulty of your own: That if I, interpreting Scripture by my own private judgement, can find which are the True Guides; why can't I by the same means find out in the Scriptures all other Necessaries to Salvation? And then what need of Guides at all? since 'tis certain the finding out the True Guides is none of the easiest Points, amongst such an infinite Number of Pretenders.  
If you will have me submit my judgement of Dis●●etion to what is determined in matters of Religion by public consent, and established by the Authority of a Church; you must demonstrate to me, why this must be the Authority of the Church of England, before others. You cannot but know, that as I am now, I have public consent, and the Authority of a Church, for what I believe: and if the submission to Authority be necessary for the finding the Truth, why may not this Authority be that of the Church of Rome, rather than of England?  
You endeavour to prove indeed, that the Authority of the Church of Rome is not Infallible in its direction; and▪ could you make good what you pretend, yet this would be no reason for me to withdraw myself from that Authority, and submit to that of the Church of England; because, were it Fallible, as you say, yet would it be still, as to this point, upon equal terms with Yours, which you own to be Fallible too: And of Two Fallible Authorities, what reason have I to forsake the One, to follow the Other? Nay, were the Church of Rome as Fallible as you would have her, that is, as Your own Church of England; yet should I still think myself in Reason obliged to submit to the Former; because, tho' supposed to be Fallible, 'tis yet a much Greater Authority than the Other; whilst the Church of England, having but the Authority of One Nation, the Church of Rome has an Authority more Universal, and of many Nations, and of many Ages too. And certainly, when Two Authorities are proposed that are Fallible, I think, as I am a rational Creature, I am obliged to accept of the Greater. This I am bound to in all other Cases, and why not in this? Especially, when there's nothing of Learning, Piety, or Sincerity wanting in the Greater, which should make the Lesser preferable. And therefore in this case, when all Assemblies of Bishops are supposed to be subject to Error, and yet my Submission is exacted to the Determinations of some of them; why should I choose to follow the decision of Six and Twenty, rather than of Three, Four, Five, or Six Hundred? And yet this you would have me do; if you persuade me rather to hear the Church of England than the Ch●rch of Rome. You know, when Difficulties are proposed to a Council, the Members whereof are equally Discerning, Wise, and Prudent, 'tis most justifiable and safe, in case of disagreement, to follow the Majority of Votes: and if there should be Three or Four Hundred on the one side, and only Six and Twenty on the other; it could not be excused from a rash and inconsiderate Act, to leave the Greater Authority, and submit to the Less. Upon what Motives then, when the Concern is about Authority, can you persuade me to prefer the Lesser? I am for going upon the surest Grounds, and cannot tell how to choose that in the affair of my Soul, which in any Temporal concern I should condemn as imprudent.  
If you urge against the Authority of the Church of Rome,( as you have done in your Queries) that she has confirmed Definitions and Decrees plainly contradictory to one another; I confess this would sufficiently lessen her Authority, could it be proved, which I have never seen done hitherto. And yet, were it made out evidently and clearly, I don't think this would be any reason for any considering man to submit to the Authority of the Church of England, rather than to Her; because the Authority of the Church of England has much greater Failings to diminish Her than This. For here I desire you to consider what is the Authority of the Church of England? 'Tis nothing but the Authority of this One Nation, as it appears in her Representatives assembled together, both Ecclesiastical and Civil, under their Head and Supreme Governor. All the Authority it has is comprehended in This; and if I am required to submit to or rely on Her Authority, 'tis to submit to what is thus determined by Public Co●s●nt, and established in such an Assembly. Now I here demand, whether this Authority has not much more to discourage me from relying on it, in matters of Religion, than all that is objected against the Authority of the Church of Rome? For what is all you ●●ge to diminish the Authority of the Church of Rome, and dissuade me from relying on it? 'Tis Her confirming Definitions contradictory to one another, as you pretend, but without evident proof. And what is this in what appears in dis●avor of the Authority of the Ch●●●h of England, which has not only confirmed con 〈…〉 ry Doctrines, but even altered the whole Frame of Religion several t●mes, set up and pulled down; decla●'d a Religion to be Orthodox, and established it according to Law; then declared the same to be not Orthodox, but to be persecuted according to Law, and this by public Council, of the same Persons, who had so lately established it: then again declared it to be Orthodox a second 〈…〉 e, and what was just before set up by the public Council of the Nation, as the only True Religion, was now by the same Council made Criminal, and Death allotted for those that should embrace it. So that Dr. South, in a Sermon preached at Lincolns-Inn, observes upon this Subject,( p. 83.) That in the space of twelve years, there were four Changes about Religion made in England, and that by the PUBLIC COUNCIL and AUTHORITY of the R●alm, which were more( says he) than were made by any Christian State throughout the World in Fifteen Hundred years before. And then, with some sense of this Frailty, he adds by way of complaint, That hence it is the Enemies of God take occasion to blaspheme, and call our Religion STATISM: and now adding to the former those many Changes that have happened since, I am afraid( says he) we shall never be able to claw off that Name. So that as far as I see, even Your own Men aclowledge far greater Failings in the Authority upon which Your Church stands established, than even what you offer at to prove against That of the Church of Rome: whilst It has made more contradictory Decrees in matters of Religion in Twelve Years, than ever was done by any other Christian State in Fifteen hundred. What reason then can I have to distrust the Authority of the Church of Rome, and rely upon that of the Church of England? If you would not have me submit my judgement of Discretion to the public Consent and Authority of the Church of Rome, because you pretend That Authority has confirmed contrary Definitions: how shall I submit to the Authority upon which the Church of England stands; when I see this Authority, not by the Pretences of Adversaries, but by the Concession of Her own Members, and upon Record, has so often confirmed contradictory Religions? The same public Consent, and the same full Authority, consenting to and approving those different Religions, which you would have me now submit to, and rely on, in behalf of the doctrine and Practices of Your Church. But what trusting, in matters of Religion, to such an Authority, which is so contradictory to itself? I tell you truly, I should not take up the Religion of which I am now a Member, upon this Authority; how then can I rely upon it for the Truth of Yours?  
In this nature I apprehended Affairs to stand relating to Religion. The only concern being about the True Sense and Interpretation of Scripture. And this you must speak plain to, if you would gain me and the whole Christian World Converts. I find you take great pains in raising Difficulties against the Religion of your Neighbors; this is the Subject of your Queries, this I see done in many other Tracts that come abroad, in which with much Bitterness and Virulency their Prelates are reviled, their doctrines ridiculed, the Frailties of past Ages are ript up, and all kind of Indignities fixed upon the present Professors, with no more Signs of Charity, than if Christians were Jews or Turks to each other; this I see and not without some resentment, for the scandal it reflects upon our Common Christianity: But all this you do, is nothing but Raising of Dust, 'tis all Pulling down, but no Building up. If you are certain, that Catholics and all other Dissenters from you are in the Wrong, pray be so Charitable to us, to show us the Right. But do it like Men and Christians; convince us by clear and evident Reason; without Flirting, Jeering or Reviling. And this you may do in short, whilst we desire to be satisfied in One Point only, viz. How we shall be assured of the True Sense and Meaning of the Holy Scriptures. This Point alone when clearly proved and explicated, will put an end to controversy, with all Good and well-meaning Christians. Let us therefore know, whether in understanding the Scriptures, we are wholly to rely, under God, upon our own Private judgement of Discretion. Or if we are to suppose a Competent Instruction from some Teachers; and in understanding Obscure Texts of Scripture, and the more difficult Points of Religion, to rely upon Guides; show us who these Teachers and Guides must be? Why Those of the Church of England as established by Law, above all others? Or lastly, if we are to submit to what is determined by Public Consent, and established by the Authority of a Church; let us know why this Church, must be that which is at present established by Law; more than That which was established formerly, by the same Authority, or any other. satisfy us but in this, by clear and Evident Proofs, and you gain us all. You cannot but think, that amongst all sorts of Dissenters, there are many serious, and well-meaning Persons, who have a true desire of saving their Souls; such who endeavour to follow the Truth of the Scriptures, and would not depart from what they understand to be there delivered, upon no Worldly account whatsoever: And if they are in an Error, 'tis because they mistake the Sense of that Sacred Rule. What therefore can you do better than to give Direction in order to the rectifying these Mistakes, and assign them a Method, by which they shall certainly find the Truth of all the Mysteries of Christianity there delivered, and taught? This is but One single Point to be resolved, which if done Plainly, Briefly, and Satisfactorily, will certainly more contribute to the healing the Divisions of Christendom, and uniting us in one Belief, than all the Two-hundred Queries you have proposed in your Request. And in this performance, as you will highly oblige all sincere and Well-meaning Persons, so most Particularly.  
Sir, Yours, &c.   

London: Printed by Henry Hills, Printer to the King's Most Excellent Majesty for His household and chapel; And are to be sold at his Printing-house on the Ditch-side in blackfriars. 1687.