These are some of the proposals which this pretended guide makes unto all them who give up themselves unto its conduct, to be be- lieved with a suitable practice, on the pain of eternal damnation. But yet evident it is that they are all of them contrary unto the com- mon sense, reason, and experience of all Christians, all that believe the gospel, as well as directly contradictory unto the Scripture and example of the primitive church. It is therefore left unto the judg-
508 THE CHURCH OF ROME NO SAFE GUIDE.
ment of all sober persons, such as are not yet made drnnk with the cup of then- abominations, to determine whether any thing but either profound ignorance and spiritual darkness, or love of sin, with a de- sire to live securely therein, or secular interests, or a hardening judg- ment for the abuse of the truth, or a concurrence of all [of] them, can prevail with men to make an entire, absolute resignation of their souls, and all their eternal concernments, unto the conduct of this pretended guide.
Fourthly, The way for the attaining the knoAvledge of the truth proposed by this guide is opjjosite unto the way and means pre- scribed by God himself unto that end. It is so whether we resjject the internal qualifications of our minds, or the duties that he pre- scribeth, or the aid that he promiseth thereunto. For, as unto the first, he requireth that those who would learn the truth ought to be meek, and lowly, and humble, for such alone he will teach, Ps. xxv. 8, 9, 14; John vi. 45, — and if we are not taught of God we learn no- thing as we ought, or not unto any purpose; that they cast out all "wickedness and superfluity of naughtiness," that so they may re- ceive the ingi'afted word with meekness, James i. 21. Without these things they may be always learning, but shall never come unto the knowledge of the truth. And as unto means and duties, two things he enjoins and indispensably requires of us in order unto this end: — 1. That we study the word continually; that we meditate upon it, and place our delight in it. Josh. i. 8 ; Deut. vi. 6, 7 ; Ps. i. 2 ; Isa. viii. 20; John v. 89; 2 Tim. iii. 15-17; Ps. cxix. 18; John xvi. 13; 1 John ii. 20. 2. Fervent and diligent prayer, that we may be led into and preserved in the truth, that we may be enabled to receive it, and hold it fast against temptations and oppositions. For our aid and assistance herein he commands us to wait for it, and expect the SjDirit of wisdom and revelation to open our eyes, to bring us unto tlie full assurance of understanding, or to lead us into all tiaith. Of these things, of the necessity of them unto the due knowledge of the truth, we hear nothing from this pretended guide. She knows well enough that to put the minds of men into these ways and the use of these means, whereby they may be taught of God, and " learn the truth as it is in Jesus," is to loose them from herself for ever. How- beit, they are the only ways and means prescribed and blessed of God mito this end, with those other especial duties which belong unto them.
They will say, it may be, that they do instruct their converts in these things, and press them withal unto higher acts of devotion and mortification than others do. But there are two things which de- prive them of any advantage by this pretence. For, — ] . We see and know of what sort, for the most part, their converts are. I shall not
THE BLIND OBEDIENCE DEMANDED BY IT. 509
give that character of them in words which generally they give of themselves in their works : for I have nothing to do with the persons of men; and I should rejoice to see them give a better evidence of being instructed in these things than as yet they have done. But, 2, Whatever of this nature they propose and prescribe unto them, it is not unto this end, that they may learn and knoAv the truth. They require no more of any hereunto but that, on their sophistical and frivolous pretences, he give up himself unto their guidance, or submit himself unto the authority of the pope: for hereby he formally becomes a member of the Catholic church, whose faith, whether he know it or no, immediately becomes his ; and for particulars he must wait for the priest's information, as occasion shall require.
This is, I confess, their great advantage in this world : — The way they propose to attain the knowledge of the truth is easy, consistent with the lusts of men, exjiosed equally to the wise and foolish, to the sober and intemperate, puts men out of all doubts, giving them all the quiet assurance which deceit and falsehood can communicate.
The way of God unto the same end is difficult unto flesh and blood, destructive imto the lusts of the flesh and of the mind, requir- ing diligence, humility, and watchfulness, in the exercise of grace all our days; which things few are pleased withal. Yet is this way of God so suited unto the nature of religion; so becoming the import- ance of this duty; so effectual not only unto the attainment of the knowledge of truth, but unto all the ends of it in the life of God; is so necessary, on the account of the infinite greatness and holiness of God, with the nature of divine revelations,— as that no man, who is not blinded with prejudices and corrupt affections, can decline it to eml>race the other.