INFIDELITY VNMASKED OR THE CONFVTATION OF A BOOKE PVBLISHED BY Mr. WILLIAM CHILLINGWORTH VNDER THIS TITLE THE RELIGION OF PROTESTANTS A SAFE WAY TO SALUATION .

Printed in GANT . By MAXIMILIAN GRAET . A o. D ni . M. DC . LII . Permissu superiorum .

1. THe first thing that I am to request of thee ( good Reader ) is , to reade this Preface , before thou adress thyself to peruse the Booke : And then not to reade , irregularly , beginning , with the end , or at the middle , or with what shall be offered by meere chance ; but to take the following Introduction , and Chapters , as they come in order ; that so the former , may be a preparation to the latter , and the latter may receyue light , and strength from the former . For , the matters being connected of themselves , will growe to be either vnintelligible , or obscure , or confused ; if their right Consequences , and orderly sequeles , be neglected , or inverted , and will certainly come by that meanes , to be perverted , and mistaken .

2. I cannot doubt , but that an Answer to Mr: Chillingworths Booke , hath bene expected , long since . But they who are acquainted , with the many , and long , and great , and insuperable obstacles of voyages to remote countreyes ; long , frequent , and great sicknesses ; and vnavoidable imployments ( imposed by Authority , which I ought not to resist , though some can witness , that even in that , I strayned obedience , more than I should haue adventured to doe vpon any other occasion ) which haue crossed my earnest , and constant desires , will not so much marvell , that this Work hath bene long in doeing , as that finally it is donne . This one thing is evident : That not any difficulty , to answer , could haue bene cause of so long , delay : since whosoever can answer now , could haue donne it much sooner , if extrinsecall impediments had bene removed .

3. As for that vnfortunate man , whom I confute , Truth obliges me to declare , that , beside his most contemning , disdaining , proud , bitter , and even bloudy , waie of answering , by seeking to make odious , both the Religion , and persons of Catholiques ( as will appeare by what I note in due place ) I must insist vpon this ; that in reality his Book is no Confutation of Charity Maintayned , who answered Dr: Potter according to the grounds of Protestants , not of Socinians , or any other new Sect. And therefore Mr: Chillingworth , flying to new Principles , hath abandoned Dr: Potter , and all the elder kind of Protestants , and left his Adversary in possession , of being vnanswered ; agreably to his ingenuous acknowledgment , when time was , that Charity Maintayned , could not be defeated by any forces of Protestants , and that he had a way to confute him . (a) (a) See , the Iudgment of an vniversity-man ( Pag: 68 , Sect: 16. ) Miserable Protestancy ! That could find no Advocate , except an Enemy to it and all Christianity , who tooke this occasion , only to vent new Heresies , no less repugnant to Protestants , than to Catholiques . Did not Protestants foretell , and in f●ct prophecie , their owne ruine , in preferring this vnhappy man , before all England , to be Defender of their Faith ? Who can wonder , to behold that Nation swimming in desolation , and bloud , which indures to behold a Book published , approved , applauded , which purposely , and directly teaches , Christian Faith not to be infallibly true , and consequently , that whatsoever Christians haue hitherto believed , of Scripture , of Christ , of all Christian verityes , may ( for ought they can certainly know to the contrary ) proue fabulous , false , or no better than dreames . If he who omitted to enact any Law , or decree any punishment for Paricides , gaue the reason thereof , by asking , whether there could possibly be any such Crime : Much more Charity Maintayned had no reason to fetch from Hell , this Antichristian doctrine , never imagining , that any Christian would profess to maintayne so wicked a Tenet , the contrary whereof even Dr: Potter delivers , not as a thing disputable , or which needed any proofe , but as a first Principle , to be supposed among Christians .

4. Presently vpon the publication of Mr: Chillingworths Book , he was by diverse printed Treatises ; charged with this , and other vnchristian Doctrines , and expresly conjured to cleare himselfe , vnder paine of being esteemed guilty , if he were silent ; as by the Church Conquerant over humane wit : The totall summe ; The judgment of an vniversity-man ; Christianity Maintayned ; but never could be induced , to answer for himself , in any one particular ; which silence , in a matter of this nature , could procede only from guiltiness , as he was expresly forwarned , in the Direction to N. N. ( Chap: 3. )

5. If any vndertake a Confutation of my Book , he will doe himself manifest wrong , vnless he doe me so much right , as not to pretend an Answer to mee , if he abandon Mr: Chillingworth , and forsake his grounds , and so oppose me by new Principles , as Mr: Chillingworth injuriously delt with Charity Maintayned . Or if he will profess , not to defend the particular Tenets , or debates of Mr: Chillingworth ; I must exact of him , that by declaring so much , the world may know , that Mr: Chillingworth hath bene confuted ; whom , whosoever forsakes , he cannot be judged to answer my Book , but to commence , a new suite , or begin a new Work , of which I shall not esteame myself obliged to take any notice . For , as Charity Maintayned confuted Protestants , not Socinians ; so I confute Mr: Chillingworths Book , and not the Principles of other Men , or Sects , disagreeing from him .

6. It is also desired , that he follow not Mr: Chillingworth , in seeking to draw his Adversary , to handle particular Points , nothing pertinent to our present generall Controversy : That he cite the places of those Authors , whose Authorityes he alledges , which Mr: Chillingworth frequently omitts to doe : That he propose my Arguments without fraude , disguise , or disadvantage ; as I haue bene so very carefull , and even scrupulous , to relate with all sincerity Mr: Chillingworths Opinions , Reasons , and Words , that not seldome I had recourse to the Errata , noted in the end of his Book , holding it an vnjust thing , to charge him , with any over sight of the Print ; though hee hath not delt so fairely with Charity Maintayned , whom he impugnes , even in things placed among the Errata of the Printer , and corrected .

7. I profess with all sincerity , and seriousness , that I haue not wittingly omitted to answer any one Point in my Adversaries whole Book , either particularly , and explicitely , or els in Principles , which involue an Answer to all particulars when they shall be proposed . I am necessitated to repeete the same things , either to answer my Adversarie in his repetitions , or for the connection of the matters , which require it ; or because it is to be feared , that not every Reader will remember , or know , how to apply what is past . I am not ignorant , that in answering Mr: Chillingworth , I confute an Academy of Socinians , to whom he owes the matter , and substance of his Book , though it appeare vnder his name only . But Truth is Truth , and will be such , in despight of Heresie , Sophistrie , and witt . One favour I must acknowledg to receyue from Mr: Chillingworth ( though I owe him no thanks for it ) that his Contradictions are so frequent , as they alone are enough to confute himself : Whereof I giue no examples heere , in regard , they perpetually offer themselves , through his whole Book , as the Reader will perceyue , and , if I be not deceived , not without wonder that a man so cryed vp by some other , should so patently be decryed by himself , not vpon any sense of humility , but by the fate ( as I may saie ) of falshood , which cannot be long constant to itself . (a) (a) Anastasius Synaita ( Cap: 15. odegou ) Sunt qui nihil peusi habent , etiamsi inconsequenter loquantur , aut in praecipitia , se ingerant , dummodo Adversatijs rectè sentientibus creent molestiam . And this must needs appeare credible , if we consider , that those Books , which were first published against him , agree in the same judgment of his Contradictions , though I am verie certaine , they could not borrow their censure , from one an other .

8. As for the bulk of my Book ; I must acknowledg , that it might haue bene comprised in a lesser compass , if I could in wisdom haue measured the conceypts of men , by the matter , which certainly did oftentimes not require , or deserue any Answer . But we are debters sapientibus & insipientibus , to all sorts of persons , and many will be apt to Judge , and proclaime , all that to be vnanswerable , which is not actually answered to their hand . Nevertheless , vpon exact account , though Mr: Chillingworth answer one Parte only of Charity Maintayned , yet you see it is no small volume , but is more than three times greater than the Part answered . And so one half of Charity Maintayned temaines till this day vnanswered .

9. I meddle not with Mr: Chillingworths Answer , by waie of Preface , to a litle Work , intituled , A Direction to N. N. ; because presently vpon the publishing of his Book , that Preface of his , was in such manner confuted , by a wittie , erudite , and solid Book , with this Title ( The judgment of an Vniversity-man concerning Mr: William Chillingworth his late Pamphlet , in Answer to Charity Maintayned ) that He was much troubled thereat , but yet thought fit to disgest his vexation by silence .

10. But the maine Point , which I must propose heere , and which I confide , everie indifferent Reader , will finde to be clearely evinced , even out of Mr: Chillingworths owne words , is this : That whereas he gives this Title to his Book ( The Religion of Protestants a safe way to salvation ) he might ( and ought ) in stead thereof either to haue saied , ( The Religion of Protestants not a safe way to salvation ) Or , ( The Religion of Roman Catholiques a safe way to salvation ) Or finally , ( Christian Religion not a safe way to salvation . ) For ,

11. First ; He confesses that some Protestants must be in errours , and proves it , because they hold Propositions contradictorie one to an other ; and besides , he teaches , that millions of them erre damnably ; in these words , ( Pag: 21. ) If any Protestant or Papist be betraied into , or kept in any Errour , by any sinne of his will ( as it is to be feared many millions are ) such Errour is , as the cause of it , sinfull and damnable : Yet not exclusiue of all hope of salvation , but perdonable , if discovered , vpon a particular explicite repentance ; if not discovered , vpon a generall and implicite repentance for all sinnes known and vnknowne . To which words if we add what he saieth ( Pag: 16. N. 21. ) The very saying they were pardonable , implies they needed pardon , and therefore in themselves were damnable ; The Conclusion will be ; that the errours of Protestants are damnable in themselves : Otherwise they needed no pardon or repentance , nor could it be a sinne to he betrayed into , or kept in them . And ( Pag: 19. and 20. ) he saieth ; If they faile to vse such a measure of industry in finding truth , as humane prudēce and ordinary discretion shall advise them vnto , in a matter of such consequence , then their errors , begin to be malignant , and justly imputable , as offences aganst God , and that loue of his truth which he requires in vs . And he in the same place expresly affirmes , that the farre greater parte of Protestants are in this case . So that now , he sends to Hell , the greater parte of Protestants , for the errours which they hold ; and yet makes no scruple to delude them , with a verball Mock-Title , that the Religion of Protestants is a safe way to salvation . But this is not all . He saieth ( Pag: 218. N. 49. ) I would not be so mistaken , as if I thought the errours even of some Protestants vnconsiderable things , and matters of no moment . For the truth is , I am very fearefull , that some of their opioions , either as they are , or as they are apt to be mistaken , ( though not of themselves so damnable , but that good and holy men , may be saved with them , yet ) are too frequent occasions of our remisnes , and slacknesse , in running the race of Christian Perfection , of our deferring Repentance and conversion to God , of our frequent relapses into sinne , and not seldome of security in sinning , and consequently , though not certaine causes , yet too frequent occasions of men● Damnation . All these be his express words . And how can that Religion be a safe way to salvation , which , not accidentally , but even by the Doctrine thereof , gives so frequent occasions of me●● Damnation ? And ( Pag: 387. N. 4. ) he grants , that Charity Maintayned hath Something that has some probability to perswade some Protestants to forsake some of their opinions , or other to leaue their Communion . From which words it necessarily followes , that all Protestants are in state of sinne , and damnation , either because they themselves hold errours , or by reason , they leaue not the Communion of those who hold them . And ( P. 280. N. 95. ) he saith to vs Though Protestants haue some Errors , yet they are not so great as yours ; which last , though it were true ( as it is most false ) yet it is impertinent ; yea it makes against Protestants , by granting , that theyr errors are damnable ( though not so damnable as ours ) and consequently , that their Religion cannot be a safe way to salvation . And it is to be observed , that he writes the saied words , ( that Protestants haue some Errors ) in conformity to what Dr: Potter confesses ( Pag: 69. ) that errors and corruptions , are not perfectly taken away among Protestants , nor every where alike . And what a safe way can that Sect be , which by the Professors , and Defenders thereof is confessed to be guilty of Errors against Faith , and damnable in themselves ? He speaks also fully to my purpose , when he saieth ( Pag: 306. N. 106. ) For our continuing in their Communion ( he speaks of Protestants ) notwithstanding their errors , the justification hereof , is not so much , that their errours are not damnable : As that they require not the belief and profession of these errors , among the conditions of their Communion : Which excuse of his , doth not extenuate , but aggravate the sinne of Protestants , who do not only erre , but also communicate with others who erre , from which Communion , we haue heard him confess , that Charity Maintayned hath some probability to disswade men . In the eyes of vulgar people , this mixture of different Sects , vnder one name of Protestancy , may seeme a kind of good thing , as bearing a shew of Charity , yet indeed , to wise men , such communicants must appeare , to be as litle zealous , constant , and firme in their owne Religion , as they affect to be esteemed charitable to others . And to every such Protestant doe fully agree those excellent words of glorious S. Austine ( de Civit : Dei Lib: 21. Cap: 17. ) He doth erre so much the more absurdly , and against the word of God more perversly , by how much he seemeth to himself to Judge more charitably .

12. Neither in this Discourse , doe we relie vpon his wordsonly , but on his Tenets , and Grounds , and such Truths , as both hee often delivers , and must be granted by all Christians ; namely , that it is damnable , to deny any least Truth sufficiently propounded , to a man , as revealed by God ; and therefore seing Protestants disagree about such Truths , some of them must of necessity erre damnably . And so , he ought to alter the Title of his Book , into the direct contradictorie , and saie , The Religion of Protestants not a safe way to salvation . For , bonum ex integra causa , malum ex quocunque defectu ; and as we cannot affirme , that Action to be vertuous , which failes in any one morall circumstance ; so Protestants being confessedly guilty of damnable errours , he must giue this Title to his Booke , Protestancy not a safe way to salvation , but ( vnrepented ) a certaine way to damnation .

13. Or if he be resolved , not to chang his Title ; vpon this Ground , That albeit Protestants erre damnably , yet they may be saved , because they erre not in Fundamentall Articles , absolutely , and indispensably , necessary to constitute one a member of the Church , and in that regard , may be either excused by Ignorance , or pardoned by Repentance : Then ,

14. I proue my second Proposition ; That , for the verie same reason he must say , and might haue put for the Title of his Book : The Religion of Roman Catholiques a safe waie to salvation : seing he expresly and purposely teaches through his whole Book , that we erre not in fundamentall points , and that we may be saved by ignorance , or Repentance . That our Errors be not Fundamentall , he declares in plaine termes . For Ch: Ma: in his preface to the Reader ( N. 13. ) having saied : Since he will be forced to grant that there can be assigned no visible true Church of Christ , distinct from the Church of Rome , and such Churches as agreed with her , when Luther first appeared , whether it doe not follow , that she hath not erred fundamentally ; because everie such errour destroyes the nature and being of the Church , and so our Saviour should haue had no visible Church on earth ? To which demand Mr. Chillingworth answers in these words : ( Pag: 16. N. 20. ) I say in our sense of the word Fundamentall , it does follow . For if it be true , that there was then no Church distinct from the Roman , then it must be , either because there was no Church at all , which we deny . Or because the Roman Church was the whole Church , which we also deny : Or because she was a part of the Whole , which we grant . And if she were a true part of the Church , then she retained those Truths which were simply necessary to salvation , and held no errours which were inevitably and vnpardonably destructiue of it . For this is precisely necessary to constiture any man or any Church a member of the Church Catholique . In our sence therefore of the word Fundamentall , I hope she erred not Fundamentally : but in your sense of the word , I feare she did . That is , she held something to be Divine Revelation , which was not ; something not to be , which was . Behold how he frees vs from all Fundamentall errors , though he feares we are guilty of errours , which he calls damnable , that is , repugnant to some Divine Revelation , whereas he professes as a thing evident that some Protestants must erre fundamentally in that sense , because they hold Contradictories , of which both partes cannot be true . And so even this for consideration , he must say : The Religion of Roman Catholiques a safer way to salvation , than Protestancy : seing he can not proue that we erre , by Reason of any contradiction among ourselves in matters of Faith , as it is manifest that one Protestant is contrarie to an other ; especially if we reflect , that not onlie , one particular or single person contradicts an other , but whole Sects are at variance , and contrariety , as Lutherans , Calvinists , Anabaptists , new Arians , Socinians &c : The first point then it is cleare he confesses ; I meane , that our supposed errours are not Fundamentall ; which is so true , that whereas in severall occasions he writes , or rather declaimes against vs , for denying the cup , to laymen , and officiating in an vnknown toung , as being , in his opinion , points directly contrarie to evident Revelation , yet ( Pag: 137. N. 21. ) he hopes that the deniall of them shall not be laid to our charge , no otherwise then as building hay and stubble on the foundations , not overthrowing the foundation itself .

15. But for the second ; doth he hold that we may be excused by ignorance , or saved by Repentance , as he saieth Protestants may ? Heare what he speakes to Catholiques ( Pag: 34. N. 5. ) I can very hardly perswade myself so much as in my most secret consideration to devest you of these so needfull qualifications of ignorancce and Repentance . But whensoever your errors come into my minde , my only comfort is amidest these agori●s , that the Doctrine and practise too of Repantance , is yet remaining in your Church . And this hee teaches , through all his Book , together with Dr. Potter ; and they vniversally affirme , that those Catholiques may be saved , who in simplicity of hart believe what they profess ; as they may be sure English Catholiques doe ▪ who might be begged for fooles , or sent to Bedlam if they did not belieue that Faith , and Religion , be be true , for the truth whereof , they haue indured so long , and grievous persecution . Besides it being evident , that many learned Protestants in the chiefest points controverted betwene them and vs , agree with vs , against their pretended Brethren as is specified , and proved hereafter , and is manifest by evidence of fact ) the Religion of Protestants cannot be safe , or free from damnable Opinions , vnless our Religion be also such . For I hope they will not say , that the selfe same Assertions , taken in the same sense , are true in the mouth of Protestants , and false in ours . We must therefore conclude , that if he will make good his title ; The Religion , of Protestants a safe way to salvation , he must say the same of vs Catholiques , who● he acknowledges not to erre in fundamentall points , and to be capable of inculpable Ignorance , or Repentance , for which selfsame respects he pretends The Religion of Protestants to be a safe way to salvation .

16. But what if Mr. Chilling worth devest Protestants of that so needfull qualification by ignorance , which he denies not to vs ? I will faithfully relate his words , and leaue others to judge what a champion Protestants haue chosen . Ch: Ma: ( part . 1. Cap 5. N. 32. ) objects to Protestants , that their departure from the Roman Church vpon pretence of errour could not be excused , seing by leaving her they could not hope , to avoide the like vnfundamentall , nor be secured from Fundamentall , errors . To this , Mr. Chillingworth ( Pag: 290. N. 87. ) answers ; that Protestants are so farre from acknowledging , that they haue no hope to avoide errors of the like nature and quality with ours ( which he confesses to be vnfundamentall ) that they proclaime to all the world , that it is most easy and proue to so , to doe all those that feare God and love the Truth , and hardly possible for them to doe otherwise , without supine negligence , and extreame impiety . I will not insist here how strange , and even ridiculous , it is , in him , to say , that it is most prone and easy for Protestants not to fall into errors , at least not Fundamentall , yea that it is hardly possible for them not to avoide such errours ; seing they disagree so irreconciliably among themselves , and diverse of them fall into those ( pretended ) errours , which we maintaine against Protestants ; all which one would think , could not happen , if it were most prone and easy for Protestants to avoide such errours , and hardly possible for them to doe otherwise ( that is , not to avoide them ) without supine negligence and extreame impiety . But that which I saie now , is ; That seing de facto he confesses Protestants to hold errours ( yea , millions , even the greater parte of them , to be in error by their owne fault , as we haue seene aboue ) it followes , that in his judgment , they are actually guilty of ●upine negligence , and extreame impiety , which vices , certainly cannot stand with invincible , or probable ignorance ; and so all erring Protestants are excluded from Mr. Chillingworths Excuse , or Sanctuary of ignorance .

17. Nay , what if he hold the errours of Protestants to be vnpardonable ? Sure I am , he saieth ( Pag: 275. N. 58. ) God is infinitely just , tod therefore as it ●● to be feared will not pardon them , who might easily haue come to the knowledg of the Truth , and either through prid● , or obstinacy , or negligence would not . Now , we haue heard him avouch , that it is easy for Protestants to come to the knowledg of the Truth ; and hardly possible for them to doe otherwise without supine negligence and extreame impiety , and therefore it is to be feared , God will not pardon them , even in the opinion of Mr. I hil : their selected Advocate , though for ends of his owne , he thought fit , to publish his Book vnder this Title ; the Religion of Protestants a safe way to salvation .

18. I saied in the third place ; That vnless he confess the Religion of Roman Catholiques to be a safe way to salvation , he must not only affirme , The Religion of Protestants not to be a safe way , but also ; that , Christian Religion is not a safe way to salvation . And the Reason is cleare , out of what hath bene saied already . For seing he holds it not necessary , that any Church be free from errours vnfundamentall , and that the whole Church , before Luther was infected with such errours , and that at this day Protestants erre damnably , I wonder of what Christian church , he can say with Reason ; it is a safe way to salvation , if he deny it to the Roman Church , which he confesses not to erre fundamentally ? And therefore if any Christian Church be a safe way , we are safe even in the Principles of I hil : and Potter . And what greater security can be desired , than when all sides , both friends , and Adversaries confess our possibility to be saved , whereas we cannot , with truth , giue any such hope to Protestants without Repentance , and retractation of their errors . (a) (a) Maximus hom. 1. in Festo Palchae ; validis absque dubio uititur privilegijs , qui causam de adversarijs assent instrumentis . Speciosa victoria est , contrariam partem chartulis suis , velue proprijs , laqueis irretire , & testimoniorum suorum vocibus confurare , & aemulum telis suis evincere vt pugnatoris tur argumenta tuis probentur vtilitatibus militare .

19. I will say no more by way of Preface , but only signify , in a word , for the Readers necessary knowledg , or remembrace ; that there having bene printed a litle , elegant , and pithy Treatise , with this Title : Charity Mistaken , with the want whereof , Catholikes are vnjustly charged , for affirming , that Protestancy vnrepented destroies salvation : And this Treatise having bene answered by Dr: Potter ; the Doctors Answer was confuted , by a Reply , intituled : Mercy , and Truth , Or , Charity Maintayned by Catholiques . To this Reply Mr: Chillingworth published an Answer , with this Title ; the Religion of Protestants a safe way to salvation ; against which diverse litle Treatises were presently put forth , as I saied aboue ; and now I haue endeavoured to answer it at large . By Cha: Mi: I shall hereafter vnderstand , Charity Mistaken , and by Ch: Ma: Charity Maintayned . I cite the Second Edition of Dr: Potters Book , and the Oxford Edition of Mr: Chillingworths ( which only I haue , or could procure when , and where , I was to write this Answer ; ) and , for brevityes sake , speak to him , as if he were Living : As still he lives in his profane Booke , and his Booke lives in the vaine esteeme of men , who yet pretend to be Christians .

I. THe necessity I find of premisinge this Introduction , giues me iust cause to begin with those sad passages of the Prophet Ieremy ( c. 9.1 . ) Who will giue water to my head , and to myne eyes a fountayne of teares ? and v. 18. Let our eyes shed teares , and our eye liddes runne downe with waters . And c. 13. v. 17. My soule shall weepe because of the pride . a a S. Aug. l. 2. de peccatorum meritis & remiss . cap. 18. saieth : Ipsa ratio quemlibet nostrum quaetentem vehementer angustat , ne ●ic defendamus gratiam , vt liberum arbitrium auferre videamur : rurlus , ne liberum sic asseramus arbittium , vt SVPERBA IMPIETATE , ingrati Dei gratiae indicemur . O England , what greater pride then to make humane reason the measure of Christian faith ; and to beleeue Faith to be only a probable assent , because Reason cannot with euidency comprehend how it should be infallibly true ! O soules , deny not the satisfaction of Christ our Lord for our sinnes , and his Merit of supernaturall Grace , to enable our nature towards workes of Piety ! Be not eleuated ( Jerem: 13.16.17 . ) but Giue you glory to our Lord your God before it wax darke , and before your feet stumble at the darke mountaynes : Otherwise , you shall looke for light , and he will turne it into the shaddow of death and into darknes . But if you will not heare this , in secret my soule shall weepe because of the pride . b b S. Anselmus ad illud 1. Cor. 4. Quid habes quod non accepisti ? sayth : Fecit Deus vt esses , & tu fecisti vt bonus esses : absit . Si enim Deus dedit vt esses , & alius tibi dare potuit ut bonus esses , melior est ille qui dedit ut bònus esses , quam ille qui dedit ut esses : Sed nullus Deo melior : igítur à Deo accepisti & esse , & bonum esse . Thus sayth our Lord : let not the wise man glory in his wisdome , but he that gloryeth , let him glory in this , because I am the Lord that doe mercy . For it is not ( Rom. 9.16 . ) of the willer , nor of the runner , but of God that sheweth Mercy , by freely offeringe Pardon , Grace , and Glory . Let vs not , ô let vs not make vaine the Life , Sufferings , Death , Satisfaction and Merit of God incarnate , by setting vp an idol of reason : but let vs say with the Apostole ( Galat. 2.21 . ) . I cast not away the Grace of God . For if iustice by the Lawe ( of Mòyses ; if Faith by reason ) then Christ dyed in vaine