4. On these su])positions, there neither is nor can be more required of us, in order unto our eternal salvation, but that we understand ' Sec the " I'cason of Faith," vol. iv.
THE CLAIM OF THE llOMISH CnUllClI EEFUTED. 491
aright, firmly believe, and yield obedience %into, the revelation of the mind and tuill of God that is made therein. The assurance hereof is so evidently iuchided in the foregoing assertions that it needs no confirmation. Every thought unto the contrary is so injurious unto the wisdom, goodness, grace, and truth of God, so opposite unto all the notions of the minds of men, on a supposition of God's speaking unto them, that it ought to be rejected with detestation.
5. There are ejficacious aids iiromised and assured means appointed by God himself, to help all that diligently seek him unto a certain infallible understanding of his mind in the Scripture, so far as the knowledge of it is necessary unto our salvation. This, also, I have lately conlirmed in a peculiar discourse.'^ These are the heads where- unto the plea for the guidance of the Scripture in all differences and divisions about religion may be reduced.
The case being thus plainly stated, the inquiry hereon is. Whether of these guides a man that takes care of his own eternal salvation should betake himself, and firmly adhere unto to the end?
In answer unto this inquiry, I shall prove that no wise man who feareth God, and is careful of the eternal condition of his own soul, can choose the church of Rome for this guide, foregoing the other of the Scripture, with the divine aids promised and given for the under- standing thereof.
The person of whom I speak I suppose to be a luise man; that is, one who prefers things eternal unto those that are temporal, so as not to be ensnared by earthly interests and advantages unto the for- feiture of his interest in things above, and will be careful not to be imposed on by men who design their own advantage in what they would persuade him unto. He who is otherwise minded is a fool. He is also one that feareth God, and therefore is real and in good earnest in religion, as desiring to please him in all things; for there are many who give the world no small disturbance about religious concerns wha do on all occasions manifest that they have little or no regard unto God in what they say or do. But in the persons whom I address unto, I suppose that they really take care, above all other things, of the eternal salvation of their souls. And I shall not deal with them by abstruse arguments nor by testimonies of men, that may be bandied up and down on the one side and the other, but by such plain reasonings as are accommodated unto the common under- standing of all sober, sedate, rational persons, who own the principles of Christian religion, which have their force from the general usage of mankind in things of an alike nature, — the common natural prin- ciples of men's minds, where they are not vitiated and depraved; v\dth the experience of what they have found already in any duties
1 See tlie " Causes, Ways, and Jleans of Uuderstanding the Mind of God," vol. iv.
492 THE CHURCH OF ROME NO SAFE GUIDE.
of religious worship. Indeed, if we could but prevail with men to be persuaded that every man must believe for himself, and obey for himself, and give an account for himself, this difference would be at an end; for the choice of the church of Rome to be the guide in- quired after, is nothing but the putting of the care of saving our souls unto others, who will not be able to answer for us when our trial shall come.
And this subject in particular I have chosen at present to insist upon, for two reasons : —
1 . Because, as was before observed, those who at present do plead the interest of this church among us do decline what they can all particular controversies, and, under various notions, betake themselves to this alone, about an authoritative guide and leader of all Chris- tians, which they pretend their church to be. They do not, in their projection for proselytes, go to them and enter into disputes about transubstantiation, the sacrifice of the mass, adoration of images, or the like, no, nor yet about the pope's infallibility; but, supposing themselves to be greatly advantaged by the differences in religion that are among us, which usually they enlarge upon, without either truth or modesty, under a concealment of greater differences among themselves, they insist only on the necessity of such a guide, which they pretend their church alone to be. Hereby have they prevailed on many, who, on one account or other, do think themselves unmeet any longer to take care of their own salvation ; and when once they have prevailed herein, there is nothing so horrid, nothing so wicked, that they cannot impose on the consciences of their proselytes. They will not now scruple or stick at all at those things wliich they would have dreaded to have thought of whilst they had the care of them- selves in any measure upon them. Not one man of a thousand who supposeth that he hath himself and his own soul in charge, that he must give an account of and for himself, will venture on those ways and practices which they will with great satisfaction rush into under their conduct.