of the Roman Church there is no Salvation and that no Church which is not a Member of the Roman Church is a Member of the True Church For all these Points are delivered as Articles of Faith by the Roman Church as both we and our Adversaries do confess That it is not only a True Religion but also a sound Religion For what more can be required for the soundness thereof than that it should not teach any corruption whatsoever as we have proved it does not That it is entirely a true Religion containing all Things necessary to be believed and all Things necessary to be done in order to Salvation either necessitate medii or necessitate praecepti For this also it delivers as an Article of Faith Yea half a Religion is not a true Religion as half a man viz. the Body alone of a man is not a true man That it is not only True whatsoever the Roman Church delivers as an Article of Faith and as revealed by God but also 't is true That it is an Article of Faith and revealed by God as for example not only the Mystery of the Trinity is true but also 't is true that it is revealed For it is an Article of Faith that those Books wherein the Mystery of the Trinity is contained and declared to be so are the True Word and Revelation of God So that one would be an Heretick not only if he should deny the Mystery of the Trinity but also if he should deny it to be revealed and as one cannot be a true and loyal Subject who counterfeits the Kings Hand and Seal so that Religion cannot be true which Counterfeits Gods Word delivering in order to authorize any Thing whatsoever Things as revealed by him which he never revealed Finally that whatsoever the Roman Catholick Religion or Church teaches as an Article of Faith is not only true but infallibly true For among other Points that it delivers as Articles of Faith and consequently are true one is its own Infallibility in matters of Faith as all do grant It is therefore true that the Roman Religion is Infallible in such matters and if so then it must necessarily follow that whatsoever it declares as a matter of Faith is infallibly true For it is impossible that the Sentence of an Infallible Judge should be false Besides since we have shewn that the Roman Catholick Church is free from all Fundamental errors it is inferred 1. That it does not err against any Fundamental Point whatsoever either mediately or immediately For an error does not cease to be Fundamental because it is only mediately and by consequence opposite to a Fundamental Point For to be mediately opposite to a point is to be opposite to that point and another point also whereon the Truth of the former depends A Disease or Wound does not cease to be mortal because it infers only mediately the death of a man destroying immediately only the Dispositions necessary for the conservation of his life which being once destroyed there follows the separation between the Body and the Soul wherein the Death of man formally consists 2. That it cannot be said That the Roman Catholick Religion does not err against any Fundamental point precisely because it holds all the Fundamental points of the True Religion For a Religion may contradict it self and err against that very point which it holds Certainly a Religion which should deny Christ to be God would err Fundamentally and consequently would be no true Religion though it should contradicting it self hold at the same time that Christ is God and all other positive points of the True Religion To the truth therefore of a Religion it is requisite not only that it holds all Fundamental points of the true Religion but also that it does not deny any of them neither mediately nor immediately observing what is related of St. John Baptist Joan. 1.30 Confessus est non negavit He confest and did not deny 3. That it cannot be affirmed That a Religion is true and consequently that it does not err against any Fundamental point because some who profess it are excused by Invincible Ignorance For invincible ignorance though it excuses him who has it from erring maliciously yet it does not excuse him from erring nor the Religion which should contain such an error from being erroneous and heretical too if the point against which it errs be an Article of Faith Sure a man that should say That Christ is not God would err Fundamentally whether he said it out of ignorance or malice and a Religion that should teach such an error would be an Heretical Religion and err against a Fundamental point viz. the Divinity of Christ 4. That a Religion which teaches God to be the Author of any Thing that is really an error must needs err against a Fundamental point though it teaches such a Thing as a Truth For to err is to teach a Thing as a Truth which really is an error The Arrians doubtless erred against a Fundamental point by teaching that Christ was not God which was really an error though they thought it to be a Truth Wherefore the Roman Catholick Religion cannot be free from all Fundamental errors unless whatsoever it teaches as an Article of Faith be really true and not only judged by the Church to be so According to the same Method we convince at once the Truth of all our Articles of Faith For we have shewed that whatsoever the Roman Church teaches as an Article of Faith is true otherwise it would not be a true Church and that there is no Article of Faith which is not delivered as such by the Roman Church otherwise it would not be entirely true Whence we avoid the tedious way of Treating Controversies for which the whole life of man is scarce sufficient viz. of proving each point of Controversie by it self and out of its own proper reasons though I do not hinder but that we may prove some particular points this way also yet we have insinuated above in the sixth Point how we may apply this general way to decide any particular question concerning matters of Faith wherein the party with whom we deal desires satisfaction Again the same Method will teach us how we may with ease discover all Heresies whatsoever For it is easie to know what Doctrines are delivered by the Roman Catholick Church which we have proved to be not only a true but the true Church as Articles of Faith either out of the Canons of General Councils admitted by that Church or out of the Authentick Catechisms or Professions of Faith used among Catholicks or finally out of the unanimous consent of Catholick Doctors and if there be a Debate among Catholick Writers whether such a Doctrine be delivered by the Roman Catholick Church as an Article of Faith we oblige no Body to look upon it as an Article of Faith of that Church nay the contest between Catholicks and no Catholicks is not whether
may be applied to any particular point wherein satisfaction is desired Wherefore when one is to dispute with another of whatsoever Religion he be if he will adjust himself to This Method there is no need to advise him beforehand of what particular Point they are to Dispute Lastly it is General for the Confutation of all Errors in Religion not only of such as have been or are but also of such as shall perhaps hereafter be hatched So that though the Heresies of these times should go out of fashion as probably they will and others come into vogue there will be no need of seeking a new Method or way to confute them Many spend much time in seeking out the True Religion yet never find it and the reason is because they do not take the right way yea they never enquire whether the way they take be right or not And let a Thing be never so easie to be met with yet if one takes the wrong way he will never or scarce ever meet with it The first enquiry therefore must be about the way to find out the True Religion Our Sectaries commonly run to Scriptures as the only way so find it out and to that Scripture which chance or Education has put into their hands without ever examining whether it be true and entire Scripture or no. Others address themselves to the Doctors of the Religion established in the Country where they were born supposing rather then proving such a Religion to be true and without reflecting that men will be sure to prefer the Religion they profess whether True or False before all others And though I cannot deny but that some persons have gotten into the True Religion by chance or upon frivolous grounds and that if they conform thereunto they will be saved yet certainly whoever comes to know that the inducements he had to embrace the Religion he is a member of were very slight and insignificant he will if he tenders his own Salvation endeavour to find out Solid Motives which if he cannot find in the Religion he hitherto has professed he is bound to seek them elsewhere I believe that the Fate of this Discourse will be the same as that of other such Discourses which are grounded upon Reason viz. that there will be some who when they have nothing else to say will cry out Sophistry Sophistry But we must not be scarred with meer words Let them legally shew wherein the Sophistry or Fallacy of any of our Arguments does consist or at least that they are Sophistical and Fallacious and they will do something But if they be not able to do neither of these Things according to the Laws of rational Discourse they must confess themselves Non plust and if to say only without any legal proof That an Argument is Sophistical be enough to answer it what Argument is there though never so concluding which may not easily be answered And to put an end to this Preface I entreat such as shall take the pains to read this present method that they would be pleased to peruse it with care and diligence For even the clearest demonstrations are not understood unless they be considered with attention and that they would suspend their judgment thereof till they have read it all over we having set down after the six points wherein the Method consists several things which contribute much to clear the difficulties that may occur against it And since there is no Book so fortunate as that it has been approved by all especially if it treats of points controverted nor none so unfortunate as that it has not been approved by some Such as shall approve of this Method will at a very little expence have reaped a considerable Fruit viz. a Compendious way to satisfie themselves and others in matters of Religion and such as shall not approve of it will have no just reason to complain of me as if I had put them to any great expence either of Time or Money A RATIONAL Compendious way TO Convince without any Dispute all Persons whatsoever Dissenting from the TRUE RELIGION ALL persons whatsoever that Dissent from the True Religion which we shall prove to be the Catholique must be either of no Religion or of a False Religion as is manifest If they be of no Religion either they deny a True God and consequently a true Religion as Atheists or they grant a True God but deny a True Religion as Deists If they be of a False Religion either they deny a Revealed Religion but grant a natural Religion as Libertines and Latitudinarians or they grant a revealed Religion but deny Christian Religion as Jews Turks and Pagans or they grant Christian Religion but deny Catholique Religion as rigid Protestants or finally they grant Catholick Religion to be a true Religion and free from all Fundamental errors but withal they affirm that it teaches us Articles of Faith several Errors and Corruptions and consequently that it is not Free from all Errors and Corruptions whatsoever as moderate Protestants And because it is impossible to convince any one of his errors but out of Principles or Positions which he himself does grant as is evident we suppose that there is no body unless he be manifestly either a Mad man or a Fool and by consequence uncapable to be discoursed with who does not grant SOMETHING TO BE TRVE For if nothing be true then it is not True that he with whom we Dispute is in his wits that he is rather a man than a Block that he affirms or denies or doubts Nay it is not true that Nothing is True For if this be true then Something is true Upon this Supposition viz. that there is something True which no rational man can question I ground this present Method to convince all persons whatsoever dissenting from the true Religion For if there be something True we shall prove that there is a true God and if there be a true God That there is some true Religion and if there be some True Religion that there is some true revealed Religion and if there be some true revealed Religion that Christian Religion is true and if Christian Religion be true that Catholique Religion and by consequence Free from all Fundamental Errors and finally if Catholique Religion be true and free from all Fundamental errors that it does not teach as an Article of Faith any error or corruption and consequently that it is free from all errors and corruptions whatsoever For Catholique Religion or Catholique Faith is taken here as it comprehends all Those Doctrines and only Those which the Catholique Church Delivers as Articles of Divine Faith And thus we shall convince all persons whatsoever dissenting from the true Religion and Faith that is from the Catholique Religion and Faith For all Dissenters imaginable are comprehended in the forementioned Classes I. If there be something True I prove that there is a True God For if there be some Thing true let 's
such Doctrines be Articles of the Catholick Faith or not but whether they be errors or truths Now if one knows what Doctrines are delivered by the Catholick Church as Articles of Faith he may easily know what Propositions are immediately opposite to such Doctrines As for example if one knows that Purgatory is delivered as an Article of Faith by the Catholick Church he cannot but see that No-Purgatory or the denial of Purgatory is immediately opposite to such an Article And if one knows what Propositions are immediately opposite to such Doctrines as the Catholick Church delivers as Articles of Faith he knows also what Propositions are Formal Heresies For all Formal Here sies whatsoever are immediately opposite to some Doctrine taught by the True Church i. e. the Catholick as an Article of Faith Moreover if one knows what other Propositions do necessarily infer any Formal Hetesie he knows also what Propositions are virtual Heresies For a'l virtual Heresie must necessarily infer a Formal Heresie And because the Roman Catholick Church is not only now the True Church but will be till the worlds end for among other things which she delivers as Articles of Faith one is her own perpetuity by help of this Method we are taught not only what Heresies now are or have been but also what Heresies shall be hereafter if it happens that any new Heresies be broached For all Heresies whatsoever must necessarily be contrary to some Doctrine delivered by the Catholick Church as an Article of Faith Yet further by the means of this Method we may solve all Objections against the Truth of the Roman Catholick Church or any Doctrine delivered by it as an Article of Faith shewing in general That whatsoever is or can be objected against us in this kind either from Reason or Authority is false or Incouclusive For if the Roman Catholick Church be a True Church and if whatsoever she teaches as an Article of Faith be True as we have evinced it follows evidently that what ever is or can be objected against our Church or any Article thereof must necessarily be either False or Inconclusive For it is a manifest principle of Logick That there can be no True Solid and Real Proof against a Truth or of a Falsity True it is that this Method doth not instruct us how we are to answer in particular every Objection against the Truth of the Roman Church and of the Doctrines which she delivers as Articles of Faith But this is not necessary to the end we may remain fully satisfied concerning the Falsity or Inconclusiveness of whatsoever is objected against her or her Articles All men are firmly perswaded that there is Local Motion and that we move from one place to another as reason and experience do evidently demonstrate and consequently according to the Principle just now insinuated they are cervain that whatsoever is objected against Local Motion although it seem never so hard is either False or Inclusive Yet very few can shew directly even with probability and perhaps no Body with evidence how and why each Objection in particular against Local Motion is either False or Inconclusive And generally speaking one may be certain as several obvious instances do evince that such a Thing is so without knowing or being able to assign either the particular manner how it is so or the direct and proper reason why it is so and consequently one may be fully satisfied that such an objection is either False or Inconclusive though he be not able to give the proper and direct reason why it is so And although I must needs confess that there are several other ways to demonstrate the Truth of the Roman Catholick Religion as there may be many reasons and all of them very good to prove the same Truth yet it is easie to force our Adversary to come to this Method For all Methods whatsoever to prove the true Religion or any other verity are grounded either upon Reason or Authority If our Adversary will be tried by Reason the way we have taken in this Method in order to find out the true Religion is built upon Reason For Reason shews us that there is something better than another and that if there be something better than another there is a God and that if there be a God there is a True Religion and thus Reason guides us downwards through the forementioned Points till it has proved That the Roman Catholick Religion delivers nothing as an Article of Faith which is not true and that then we are to believe her in whatsoever she teaches as such But if our Adversary will be tried by Authority either of Scriptures or General Councils or ancient Fathers or Modern Writers This Trial if it be well managed must depend upon the knowledge of the True Church and True Religion For certainly no Body in matters of Religion is bound to be tried by the Scriptures Councils or Doctors of a False Religion We cannot in prudence require of a Christian to stand in Debates of Religion to the Decisions of the Alchoran the Scripture of the Turks or to the Decrees of their Councils and Doctors Wherefore when men appeal to Scriptures Councils or Doctors for the determination of Religious Debates doubtless their intention is to appeal to such Scriptures and Councils and such alone and to all such as are admitted by the True Church and to such Doctors only as are Members of the True Religion And how can we know what Scriptures or what Councils are admitted by the True Church or what Doctors are Members of the True Religion unless we know which is the True Church and which is the True Religion For what Saint Augustin said of the Church in order to the Scripture Ego vero Evangelio non crederem nisi me Ecclesiae Catholicae commoveret authoritas Aug. lib. Epist cont Manich. cap. 5. may be extended to Councils and Doctors For the present True Church decides not only what ancient Councils and Doctors have been Orthodox but also what modern Councils and Doctors are so We force therefore our Adversary to the investigation of the True Religion and then we may set upon him according to the Method above-mentioned Moreover when one appeals to Scriptures Councils or Fathers sure he appeals to them as rightly understood For who will be tried by Scriptures Councils or Fathers understood in a wrong sense Now if there arise a contest as commonly there does between us and our Adversaries concerning the right meaning of the places alledged out of Scripture the same is of places alledged out of Councils or Fathers certainly the Judge to decide this Debate must appertain to the True Religion For who will make his application to an Atheist to decide matters of Religion or what Christian will go to a Turk or a Jew to determine matters belonging to Christianity In like manner when one appeals to the private Spirit in matters of Religion sure he will not appeal to the private
the parties we may easily deduce several Attributes of God For God is the Best of all Things in all kind of Perfections Because as there is one better than another in Wisdom Goodness Power and other Perfections so there must be something the Best of all in All kind of Perfections which we term God If God be the Best of all in Wisdom Power Goodness and in all kind of perfections it follows that he is Free from all kind of imperfections For an imperfection in any kind whatsoever consists in a defiâ—iency from what is best in that kind and therefore imperfection is commonly defined Defectus a summo Since therefore it is impossible That what is the Best in all kind of perfections should be deficient from being the Best in any kind we conclude that God is free from all imperfections whatsoever and if so then he is infinitely perfect in all kind of perfections For all limitation in perfection must proceed from some imperfection in that kind If therefore God be free from all imperfection in what kind soever it necessarily follows that he is infinitely and without limitation perfect in all kind of perfections and consequently that he is not constituted of Things imperfect and hence may be inferred the simplicity of the Divine Essence Moreover since one thing is better than another because it comes nearer that which is the Best and since 't is impossible that any thing should come nearer that which is the Best than what really and by identity is the Best we conclude that what is the Best cannot increase and what cannot increase is infinite For whatsoever is finite and limitated may increase Notwithstanding it is not necessary before we have found out the True Religion that we should know any other Attributes of God or any other properties of the True Religion besides Those only the knowledge whereof is precisely requisite for the Discovery of the True Religion and are admitted by such as we deal with the rest the True Religion will teach us If one desire to know why should one Thing be said to be better than another because it comes nearer what is the best rather than because it goes further from what is the worst the reason is because perfection consists in Positives imperfection in Negatives and according to the Natural Order of Things Negatives are to be explicated by their Positives and not on the contrary as Darkness is expounded by Light and not Light by Darkness So that the worst is rightly expounded by the greatest distance from the Best whereas the Best is explained by the Greatest conjunction with that which contains all perfection Yea if there must be something the worst of all Things why must there not he something the Best of All Things and consequently a True God which is what we pretended to prove in the First point And because we desire to deal fairly and freely with our Adversaries when we Dispute with such as profess themselves to be Christians we give them leave to assign any solid inducement whatsoever why they are Christians with the Advertisement insinuated Point the fifth I do not ask them what it is to be Christians but why they are so and sure no Christian will be ashamed to tell any one what inducement he has to be a Christian And to propose this question to them may contribute much to ground them well in Christian Religion For there are Christians who have scarce ever reflected not only what it is to be Christians but neither why they are so Some will tell us that they are Christians because they were bred and born amongst Christians or because they live under a Christian Prince But these Motives are frivolous For though such circumstances have been the occasion why many are Christians yet they cannot be a prudent Motive why they are so For a Turk who is born a Turk and lives under the Turkish Government has the same reason to be a Turk Others who have never reflected why they are Christistians ask me what inducements I have to be a Christian and though this be not to answer the question themselves but to have me answer for them yet to satisfie them I may propose the forementioned miraculous propagation or some other solid Reason which being once approved of by them may easily be applied to Catholck Religion Others will say That they are Christians and this is the common answer of Protestants because such Books which they believe to be the Word of God interpreted in such a sense as they believe they are to be interpreted in inform them of the Divinity of our Saviour and of other Mysteries of Christianity But a Jew has the same reason to be a Jew because such Books which he believes to be the Word of God interpreted in such a sâ—nse as he believes they are to be interpreted in tell him that Christ is not God nor the Messias Besides it cannot be a good rule to arrive to the right sense of Scripture to interpret it according to each ones private reason For if it were a good rule who ever should adjust himself thereunto would interpret Scripture in a right sense which is manifestly false For Two who interpret Scripture in contradictory senses may Both follow their own private reason as is evident and yet it is certain that either the one or the other of these Two would not interpret Scripture in a right sense For it is impossible that Two Contradictory senses should Both be right and intended by the Holy Ghost who cannot contradict himself and that only is the true sense of Scripture which was intended by the Holy Ghost We challenge therefore our Adversaries to produce any solid inducements for one to be a Christian which does not prove that he should be a Catholick So that with Truth we may say No Catholique No Christian Wherefore my main Task in this work is to shew that what proofs are alledged for Christian Religion may be alledged for Catholick Religion and by consequence that we have the same inducements to be Catholicks as to be Christians and that what Objections are made against Catholick Religion are or may be made against Christian Religion and accordingly that we have the same Motives to be No Christians as to be No Catholicks And it would be absurd to say That we ought not to urge Sectaries upon this Topick for fear lest they should deny Christian Religion to be true rather than grant the Truth of Catholick Religion For in the like manner they might say That we ought not to urge Sectaries out of Scripture or any other Principle granted by them for sear lest â—hey should deny Scripture raâ—her than assent to the Tenets of our Church By Christian Religion I understand the Religion preached by Christ and his Apostles which among other Things taught as an Article of Faith that it would continue to be the true Religion till the worlds end and consequently if it was ever true
it is still true and since certainly it cannot be found but among Christians I conclude that only among Christians the true Religion is to be found Neither can I omit here to take notice of a certain kind of men who term themselves Virtuosi or the Wits of the Nation that deny all matters of Fact unless they perceive them by their own senses and admit nothing else but what Natural Reason does demonstrate unto them So that they deny both Divine and Humane Faith all the Mysteries of Christianity and all revealed Religions But the Absurdity of this opinion is manifest For as concerning what they assert in reference to matters of Fact we may tell them that according to their Principles we cannot believe That they think what they say neither can they believe That we think what we say For their Thoughts to us and our Thoughts to them are matters of Fact seated beyond the pale of the Senses and consequently if their Principles be good no Body ought to treat with them nor they with any Body For no Body ought in prudence to deal with him whom he can never believe that he thinks what he says Whence all Humane Conversation would be cast off which is against the very nature of man For man is defined by Philosophers Animal Sociabile Yea the signification of Words Characters and other arbitrary Signs wherewith we expound to others our Thoughts do depend upon Humane Faith and upon the perswasion we have that the First Inventers and Masters of Languages intended that by such words such Things should be signified and so by denying all Humane Faith they render void the Instruments of Humane Conversation Moreover no Servant ought to obey their commands no Body ought to condescend to their requests For no Body according to their Maxims can believe that they intend what they seem to command nor that they desire what they ask the actual intentions and desires of men being matters of Fact which do not fall within the verge of our Senses And sure no Body ought in reason to obey the commands of a Superiour unless he believe that he seriously intends what he commands nor condescend to the request of a Friend unless he believes that he desires what he asks Again such men as These if they stand to their Tenets cannot believe that they have any right or title to the Estates or Prerogatives which they possess For the right to such Estates and Prerogatives does as we suppose consist in that they descend from such Ancestors who entailed upon their Heirs such Lands or Titles and according to their Maxims they cannot believe that they descend from such Ancestors For they never perceived it with their Senses Why therefore may not one take away their Estates since they can plead no right to them Finally their actions do manifestly contradict This their assertion For they scarce do or say any thing great or little wherein they do not govern themselves by the humane Faith of some thing or other as they Themselves may easily be convinced of if they will be pleased to reflect upon their own actions Now concerning what they affirm of Natural Reason to which they will needs seem to be so much devoted there can be nothing more contrary to Natural Reason than to perswade our selves that we ought to believe nothing above it For though Natural Reason does not demonstrate unto us Those Mysteries which are above its reach yet it does demonstrate that there are such Mysteries For what is more clear to our Natural Reason than that God does know things above our Natural Reason Otherwise he would not be infinitely Wise as he would not be infinitely Powerful if he could not do Things above our Natural Forces If he knows such Mysteries Natural Reason Demonstrates either that he may reveal them unto us immediately by himself or that he may Commission men to that intent otherwise he would not be infinitely Powerful and that if he does reveal them unto us either by himself or by men whom he has commissioned to that purpose we ought to believe them otherwise he would not be of infinite Authority Whence I conclude out of the Principles of Nature that we may be bound to believe Mysteries above the reach of Natural Reason For if God does reveal them we are bound to believe them But he may reveal them therefore we may be bound to believe them Hence it follows that his consequence is Null though so common in the mouths of the Virtuosi viz. Such a Mystery is above the reach of Natural Reason Therefore we are not not bound or we cannot be bound to believe it Again if God can commission men to preach unto us Mysteries above the reach of our Natural Reason he may attend them with such Marks and Signs as may evidence unto such as are concerned therein that they are commissioned by God unto them For of what value is a Commission unless the Authenticateness thereof may be made evident And here I leave these Authors to think with themselves what Signs or Marks they would prudently require to be perswaded that such men have been commissioned by God to preach a Religion and we engage to evince That such Marks did concur in Christ and his Apostles and several other Preachers of Christian and Catholick Religion with this Advertisement that they cannot rationally require a greater evidence of Gods commands to think themselves bound to obey them than of the Kings Commands in order to submit unto them even in matters wherein their Lives and Fortunes are concerned For the greater Obligation of obeying God before men does not necessarily consist in the greater evidence of his Commands but in the greater Dignity and Authority of his Person Perhaps some may object That if we can find out the True Revealed Religion by the light of Nature without being guided therein by the True Religion or Church why may we not find out All the Articles of the True Religion and Church without being guided thereby and without the previous knowledge thereof by the light only of Natural Reason To this I answer that with as much reason I might ask our Adversaries why we may not build the Superstructures without laying first the Foundation as we can lay the Foundation without laying first another Foundation or as we can go by our selves to a Master to be taught by him why can we not learn by our selves what ever such a Master can teach us or as by oâ—r selves we make application to the Judges constituted by the King to know the True Sense of the Law in intricate places why may we not understand the True sense of those places without making any such application Certainly there is no Body who does not plainly see that such questions are frivolous And such doubtless is the forementioned question our Adversary proposes unto us For the True Church is the Pillar and Foundation of Faith the. Mistris of what we are to believe
and of what we are to do in order to salvation and the Judge in Controversies of of Religion Yea we might ask our Adversaries why they might not find out all Mysteries of Faith without the help of Scripture as they find out Scripture without the previous knowledge thereof And because our Adversaries will have Scripture to be the Sole Judge of all Religious Controversies let them reflect that as without all question there would be a great Confusion in a Kingdom wherein every one must decide all pleas relating unto him by the written Law understood according to his private reason without being bound to submit to the Sentence of any living Judge constituted by the Supreme Governour So doubtless there cannot but be a horrid confusion in a Church where every one is permitted to decide all Debates in Religion by Scripture or the Written Law of God understood according to his private Reason without being bound to submit to the Decision of any living Judge Yea the very Constitution and practice of the Church of England and of other Protestant Churches does evidently prove That Scripture is not the Judge of Controversies nor so clear that any one who reads it or hears it read may without the help of any Expositor or living Judge manifestly understand whatsoever is necessary to be believ'd or done by him in order to Salvation and that whatsoever any one by reading of Scripture or hearing it read does not clearly understand it is no matter whether he understands it or not For it is a common practice amongst the Members of the Church of England who are perswaded that their Church is a True Church in difficulties that arise about the true meaning of Scriptures to make their address and to think they ought to do so to the Doctors of their Church to receive from them the solution of such Difficulties Now if every one by himself clearly understands in Scripture whatsoever is necessary unto him for his salvation and whatsoever he does not by himself clearly understand in Scripture 't is no matter whether he ever understands it or not what need has he to make his address to the Doctors of his Church to be instructed by them concerning the meaning of Scriptures For he needs not their instruction for what he understands clearly by himself as is manifest nor for what he does not clearly understand by himself For according to their Doctrine he needs not understand such Things at all The same may be applied to their writing so many Volumes to prove out of Scripture several chief Mysteries of our Faith For what need is there of such Writings if Scripture be clear to every one in all Things necessary to Salvation The Church also of England and other Protestant Churches do Constitute Ministers and Doctors to Preach unto the People and to teach them such Things as are necessary unto them for to save their Souls and vast Revenues are allowed them upon this account Now if Scripture does teach all Things necessary to Salvation so clearly that any one without the assistance of a Teacher may manifestly understand them and what he does not manifestly understand without the assistance of a Teacher 't is no matter whether he understands it or not why should they Constitute Preachers and Teachers or why should they assign such vast Revenues for an employment which whether he who has it does ever exercise or not 't is no matter The Practice therefore and Constitution of the English Church and of other Protestant Churches does evidently evince That Scripture is not so clear that any one without the help of an Expositor may with ease understand whatever is necessary in order to Salvation and that what he does not understand so he never needs to understand it at all And if Scripture cannot decide clearly by it self all Debates concerning matters necessary to Salvation certainly the chief and ultimate Decision of such Debates belongs to the Church from whom we may expect a new Declaration and Definition if occasion requires to make clear those Things which before were doubtful Whereas we can never expect any new Scripture to that purpose Besides it is certain that God never intended to write such a Scripture as No Body should depend of another for the right intelligence thereof otherwise he would have penned it in all vulgar Languages or in a Language that all should understand which certainly he did not As therefore they must depend upon the Skill and Fidelity of the Translator in order to have the True Scripture why may they not depend also upon the honesty and learning of an Expositor in order to attain the right Sense thereof Wherefore unless Protestants will condemn the common Practice and even the very Constitution of their own Churches and render insignificant the main and almost only employment of their Pastours they cannot believe Scripture to be so clear even in necessary Points as they seem to make it especially since they are not ignorant that Scripture it self does plainly tell them 2 Pet. 3.16 that many hard and obscure Things are contained in Scriptures wherein the very Salvation of men is deeply concerned And since Protestants make their address as daily experience does teach us to their Church and to the Doctors thereof in Points controverted 't is an evident sign that they are perswaded that the voice of the Church is clearer in such points than Scripture For no Body can in prudence seek out the right and clear intelligence of a Thing that is obscure by what is as much or more obscure And since moreover Natural reason does teach us that we ought to begin with what is clear to arrive to the right Intelligence of what is obscure I conclude that the natural order of Things does require that we should seek out the True Scripture and True Sense thereof by the Church rather than the True Church by the Scripture From what has been set down in the progress of this Discourse 't is manifest that our Adversaries cannot with any shew of probability object against us a vicious Circle wherewith they pretend to puzzle many Catholick Writers as if they did prove the Scripture by the Church and the Church by the Scripture For though we shew the Truth of Scripture and all other Articles of the Roman Faith by the Truth of the Roman Church yet we shew the Truth of the Roman Church not by the Scripture but by its miraculous propagation and its miraculous propagation by the common consent of our Adversaries by constant Tradition and by Natural Reason For our Adversaries grant and constant Tradition shews That the Roman Catholick Religion is a hard Religion and yet that it has been propagated in the manner abovesaid and then Natural Reason does teach us That such a propagation of such a Religion could not be effected without the particular and miraculous assistance of God Some perhaps will desire to know what connexion we admit between the Motives and
not true or which is an error or corruption All these particular Propositions have been expounded more at large in the former six Points But because many of our Adversaries do admit several of the forementioned points and because it is not necessary to prove what our Adversary of his own accord does admit you may begin with the sixth and last point and ask your Adversary whether he grants the Roman Catholick Religion to be a true Religion If he grants it then prove according to the manner there set down that it teaches nothing as an Article of Faith which is not true or which is an error or corruption If he denies it then ask him whether he grants Christian Religion to be true If he grants it then prove in conformity to the way contained in the fifth Point that Catholick Religion is true If he denies it then ask him whether he grants any revealed Religion to be true If he grants it then shew according to the Argument framed in the fourth Point that Christian Religion is true If he denies it then ask him whether he grants any true Religion If he grants it then prove according to the Discourse formed in the third Point that there is some true revealed Religion If he denies it then ask him whether he grants a True God If he grants it then prove according to the Argument proposed in the second Point that there is some true Religion If he denies it then ask him in the last place whether he grants that there is something true as for example that there is something better than another which he must grant unless he be a Mad man or a Fool and consequently uncapable to be dealt with by Discourses and then prove according to the Argument couched in the first Point that there is a true God proceeding always forwards till you have shewn that the Roman Catholick Râ—ligion is exempt from all errors and corruptions whatsoever which is the drift of this short Discourse And since no Body does or can dissent from the Catholick Religion but upon the account of some Doctrine taught by it as an Article of Faith which the Dissenter judges to be an error or corruption what more can be required to convince the judgment of all Dissenters whatsoever from the True and Catholick Religion than to prove as we have done in the fore-mentioned points that it does not teach any Thing whatsoever as an Article of Divine Faith which is either an error or corruption From the fore-mentioned Method we may infer by several consequences since one error produces another that whoever denies the Catholick Religion to be free from all errors and corruptions whatsoever must needs deny himself to be better then a Mad man or a Fool. For if Catholick Religion be not free from all errors and corruptions whatsoever it must teach something as an Article of Faith which is either an error or corruption If it does teach something as an Article of Faith which is either an error or corruption it is not Free from all Fundamental Errors if it be not Free from all Fundamental Errors it is not True if it be not true Christian Religion is not True if Christian Religion be not True no revealed Religion is True if no revealed Religion be true no Religion is True if no Religion be True there is no True God if there be no True God there is nothing the Best of All Things if there be nothing the Best of all Things there is nothing better than another and finally if there be nothing better than another the person with whom we dispute is no better than a Mad man or a Fool. So that whoever denies the Catholick Religion to be free from all errors and corruptions whatsoever will be forced unless he recants to deny himself to be better than a Mad man or a Fool which before any rational man will be forced to do certainly he will recal the error from which such vast absurdities are deduced and openly confess that the Catholique Religion or Faith is free from all errors and corruptions imaginable And though the last Proposition be deduced from several precedent consequences yet this Method is common even among Mathematicians who are thought by all to proceed a most concluding and demonstrative way Moreover according to the same Method we may shew the Truth of any Point delivered by the Roman Catholique Religion as an Article of Faith whether it be speculative or practical of little or great moment hard and above the reach of Natural Reason or easie and suitable to Humane understanding For the Catholick Religion as we have proved does teach nothing as an Article of Faith which is not true and sure it is against the very essence of a true Religion such as the Catholick Religion is to father upon God any thing that that is not true speculative or practical little or great hard or easie and to teach a Thing as an Article of Faith is to father it upon God And though Catholicks be commanded many Things by their Ecclesiastical Superiours as Fasting upon Fridays annual Confession and such like which are no Articles of Faith yet 't is an Article of Catholique Faith that we are bound to obey our lawful Superiours whether Ecclesiastical or Civil And as concerning the hardness of some Mysteries taught by the Roman Catholick Religion as Articles of Faith it can be no Argument to prove that it is not a true Religion For certain it is that God does know very high and hard Mysteries far above the reach of humane understanding and contrary to the notions of Things here below If he does know them he may reveal them If he may reveal them then a true Religion since it must be revealed by God may contain such mysteries And if a True Religion may contain such Mysteries it can be no good argument that a Religion is not true because it does contain very high and hard Mysteries above the reach of humane understanding and contrary to the notions of Things which humane reason comprehends Yea the harder the Mysteries are which the Roman Catholick Religion does contain the more miraculous is the propagation thereof For easie Things are believed with ease but hard Things are not believed without great difficulty And the more miraculous the propagation of the Roman Catholick Religion is the more reason there is to believe that it is a true Religion In the like manner following the same Method we may evince that the Roman Catholick Religion is not only a True Religion but the true Religion and that the Roman Catholick Church is not only a True Church but the true Church By a true Church we understand a Congregation of men that profess a true Religion and by the true Church we understand the Congregation of all such as profess the true Religion and a true Church and a true Religion are taken as con-distinguished from a false Church and a false Religion That out