say, and then I hope you will see, that I was cast upon a mere necessity of not being so short as otherwise might peradventure be desired. Charity Mistaken is short, I grant, and yet very full and large, forasmuch as concerned his design, which you see was not to treat of particular controver sies in religion, no not so much as to debate whether or no the Roman church be the only true church of Christ, which indeed would have required a large volume, as I have understood there was one then coming forth, if it had not been prévented by the treatise of Charity Mistaken, which seemed to make the other intended work a little less seasonable at that time. But Charity Mist taken proves only in general out of some universal principles, well backed and made good by choice and solid authorities, that of two disagree ing in points of faith, one only without repentance can be saved; which aim exacted no great bulk. And as for D. Potter's Answer, even that also is not so short as it may seem. For if his marginal notes, printed in a small letter, were transferred into the text, the book would appear to be of some bulk: though indeed it might have been very short, if he had kept himself to the point treated by Charity Mistaken, as shall be declared anon. But, contrarily, because the question debated betwixt Charity Mistaken and D. Potter, is a point of the highest consequence that can be imagined; and, in regard that there is not a more pénicious heresy, or rather indeed ground of atheism, than a persuasion, that men of different religions may be saved, if otherwise, forsooth, they lead a kind of civil and moral life: I conceive, that my chief endeavour was not to be employed

insanswering D. Potter; but that it was necessary to handle the question itself somewhat at large, and not only to prove in general, that both protestants and catholics cannot be saved; but to shew also, that salvation cannot be hoped for out of the catholic Roman church; and yet withal, not to omit to answer all the particulars of D. Potter's book, which may any ways import. To this tend I thought it fit to divide my Reply into two parts: in the former whereof, the main question is handled by a continued discourse, without stepping aside to confute the particulars of D. Potter's Answer; though yet so, as that even in this first part I omit not to answer such passages of his, as I find directly in my way, my way, and naturally belong to the points whereof I treat: and, in the second part, I answer D. Potter's treatise, section by section, as they lie in order. I here therefore intreat the reader, that if he heartily desire satisfaction in this so important question} He do not content himself with that which I say to D. Potter in my second part, but that he take the first before him, either all, or at least so much as may serve most to his purpose of being satis fied in those doubts which press him most. For which purpose, I have caused a table of the chapters of the first part, together with their titles and arguments, to be prefixed to my Reply.

07. This was then a chief reason why I could not be very short: but yet there wanted not also divers other causes of the same effect. For there are so several kinds of protestants, through the difference of tenets which they hold, as that if a man convince but one kind of them, the rest will conceive themselves to be as truly unsatisfied,

and even unspoken to, as if nothing had been said therein at all. As for example: some hold ali necessity of a perpetual visible church, and some hold no such necessity. Some of them hold it

necessary to be able to prove it distinct from our's; and others, that their business is dispatched, when they have proved our's to have been always visible; for then they will conceive, that their's hath been so: and the like may be truly said of very many other particulars. Besides, it is D. Potter's fashion (wherein as he is very far from being the first, so I pray God he prove the last of that humour) to touch in a word many tri vial old objections, which, if they be not all ant swered, it will and must serve the turn, to make the ignorant sort of men believe and brag, as if some main unanswerable matter had been subtilly and purposely omitted: and every body knows) that some objection may be very plausibly made in few words, the clear and solid answer whereof will require more leaves of paper than one. AndĮ in particular, D. Potter doth couch his corruption of authors within the compass of a few lines, and with so great confusedness and fraud, that it res quires much time, pains, and paper, to open them so distinctly, as that they may appear to every man's eye. It was also necessary to shew what D. Potter omits in Charity Mistaken, and the ims portance of what is omitted; and sometimes to set down the very words themselves that are omitted: all which could not but add to the quantity of my Reply. And as for the quality thereof, I desire thee, good reader, to believe, that whereas nothing is more necessary than books for answering of books; yet I was isoill

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furnished in this kind, that I was forced to omit the examination of divers authors cited by D.it Potter, merely upon necessity; though I did very well perceive, by most apparent circum stances, that I must probably have been sure enough to find them plainly misalleged, and much wronged and, for the few which are examined,' there hath not wanted some difficulty to do it. For the times are not for all men alike; and D. Potter hath much advantage therein. But truth is truth, and will ever be able to justify itself in the midst of all difficulties which may occur. As for me, when I allege protestant writers, as well domestical as foreign, I willingly and thankfully acknowledge myself obliged for divers of them, to the author of the book entitled, The Protestants Apology for the Roman Church, who calls himself John Brerely; whose care, exactness, and fidelity, is so extraordinary great, as that he doth not only cite the books; but the editions also, with the place and time of their printing, yea, and often! the very page and line, where the words are to be had. And if you happen not to find what he cites, yet suspend your judgment till you have read the corrections placed at the end of this book, though it be also true that, after all dili gence and faithfulness on his behalf, it was not in? his power to amend all the faults of the prints in which prints we have difficulty enough for many evident reasons, which must needs occur to any prudent man.

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8. And forasmuch as concerns the manner of my Reply, I have procured to do it without all bitterness or gall of invective words, both foras much as may import either protestants in gene**

ral, or D. Potter's person in particular; unless, for example, he will call it bitterness for me to term a gross impertinency a sleight, or a corrup tion, by those very names, without which I do not know how to express the things: and yet therein I can truly affirm, that I have studied how to deliver them in the most moderate way, to the end I might give as little offence as possible I could, without betraying the cause. And if any unfit phrase may peradventure have escaped my pen (as I hope none hath) it was beside and against my intention; though I must needs profess, that D. Potter gives so many and so just occasions of being round with him, as that perhaps some will judge me to have been rather remiss than moderate. But since in the very title of my Reply, I profess to maintain charity, I conceive the excess will be more excusable amongst all kinds of men, if it fall to be in mildness, than if it had appeared in too much zeal. And if D. Potter have a mind: to charge me with ignorance, or any thing of that nature, I can and will ease him of that labour, by acknowledging in myself as many and more personal defects than he can heap upon me. Truth only, and sincerity, I so much value and profess, as that he shall never be able to prove the contrary in any one least passage or particle against

me.

9. "In the third and last place, I have thought fit to express myself thus:-If D. Potter or any other resolve to answer my Reply, I desire that he would observe some things which may tend to his own reputation, the saving of my unnecessary pains, and especially to the greater advantage of truth. I wish then that he would be careful to

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