A RATIONAL Compendious way TO CONVINCE Without any DISPUTE All Persons whatsoever Dissenting from the TRVE RELIGION By J. K. PSAL. IV. 7. Signatum est super nos lumen vultus tui Domine Printed in the Year 1674. THE PREFACE THE variety of Sects which daily swarm here in England has forced me upon this way of ending Controversies in Religion No body can confute in particular the proper Tenets of each Sect unless he be first well informed what they are and our Sects are so numerous and so various that to be well informed of the particular Tenets of each one of them a mans life is not sufficient Yea even Those who do profess to be all os the same Religion are many times so different one from another that we can scarce find Two among them who do perfectly agree in the Articles of their Faith Several Religions retain only the name of what they were when first broached and should one be perfectly acquainted with the proper Tenets of the Sects which are now in Vogue within a short time he would be to seek when other new Heresies come into fashion Besides it is one thing to convince a man that he is in a wrong way which we may do by refuting the particular Errors of the Religion he professes and another thing to shew him which is the True way which cannot be done but by demonstrating unto him the True Religion Wherefore I have endeavoured without taking notice of the particular Errors of each Sect to find out a Method whereby to evidence to all persons whatsoever the True Religion For this being once evidenced unto them whoever strayes from it may clearly see not only that he is in the wrong but also how he may put himself in the right-Certain it is that if there be a True Religion in the world as we shall evince there is it may be found out by all such as are concerned therein and consequently by all persons whatsoever For they are all concern'd in finding out the True Religion since they are all bound to save their Souls Nor can they save their Souls unless they please God nor please God unless they embrace the True Religion which is only able to teach them what they are to do to please God Sine Fide impossibile est placere Deo Heb. 11.6 Nor finally embrace the True Religion unless they can find out and be convinced which it is And if all persons whatsoever may find out which the True Religion is there must needs be some way whereby they may find it out and this way also must be such that it may be found out For what matters it that there be a way to find out such a thing if no Body can find out which that way is My endeavour therefore was to find out This way of Convincing all persons whatsoever concerning the True Religion Now Natural Reason and Experience teaches us that it is not possible to convince any one by discourse but out of what the person with whom we deal does admit For all conviction by discourse must be grounded upon premises and nothing can be convinced or concluded out of premises unless they be granted If every Thing is to be proved we shall never finish the proof of any Thing The art therefore of convincing a person consists in discovering such premises granted by him whence is inferred what we pretend to convince him of And if the premises be not only granted by our Adversary but also True in themselves they may be effectual both to convince our Adversary and evince the Truth too But if they be not True in themselves yet granted to be so they may convince him but can never evince the Truth And such Arguments are commenly stiled Argumenta ad hominem Since therefore my design was not only to convince the persons but to evince the Truth also and to convince all persons whatsoever concerning the True Religion I further resolved to seek out Principles True in themselves pertinent to prove the intent and such as no person whatsoever could deny or question But where shall we meet with such Principles especially since we live in an Age wherein a good wit and a bold wit are accounted Synonima's and those are held to be most ingenious who can deny most If we apply our selves to the several Writers of each respective Sect thinking to convince the professors of such Sects by the Testimonies of their own Doctors we shall find that some Fancy one Author some another though they all profess themselves to be of the same Religion Neither will they stand to all the Author whom they Fancy asserts but to what they please only and in what sense too they please to interpret it Yea though they promise many times at the Beginning to stick to what such a Doctor to whom they are devoted does affirm in reference to such a Debate yet when they are press'd they flie off and say That they will not pin their Faith upon the sleeve of Luther Calvin or any other particular Doctor of the Protestant Church If we make our address to the ancient Fathers of the Church endeavouring to evidence by their Testimonies the Truth of ours and the Falshood of our Adversaries Religion this Topick is obnoxious to the same flaws as the former For our Adversaries admit among the ancient Fathers only whom they fancy and of him only what they fancy and this only in what sense they fancy and though to amuse the people they often vapour that the Fathers for the first 600 years after Christ did stand for them yet when they are pinched with clear Testimonies produced out of them destructive to their particular Sentiments they plainly confess that even the chiefest of the ancient Fathers were infected with Non-fundamental Errors and such Errors only they ascribe to Bellarmin and other Writers of the Roman Church and with several Superstitions of Popery or they come to slight them all saying with some German Lutherans that one Kemnitius is worth a thousand Austins or with their grand Patriarch Luther that they do not value a Thousand Cyprians a Thousand Austins nay nor the whole Universal Church worth a straw The same may be said of Tradition For they admit the Tradition only of such men and in such matters as they think fit or when they are urged they slight it If we appeal to the General Councils of the Church shewing that by their Canons our Tenets are established and the Errors of our Adversaries condemned of eighteen General Councils they admit only four Nay they do not afford any absolute assent to the Definitions of any General Council whatsoever but only a conditional viz. as far only as they guided by their own private Spirit do judge that what the Council defines is agreeable to Scripture And sure they will not deny such an assent even to what the Council of Trent has defined If we betake our Selves to Scripture producing thence many
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
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
pregnant proofs in vindication of the Articles we defend in opposition to the Protestant Church though Sectaries boast that Scripture is on their side yet they allow only of such Scripture of such Versions and of such an Interpretation as their private Spirit dictates unto them So that if we will prove out of Scripture as out of a principle admitted by our Adversaries the Articles of our Faith we must prove them out of Scripture as interpreted according to their private Spirit which is impossible For how can it be possible to evince against a Zuinglian for example out of that place of Scripture Matth. 26. This is my body the Real Presence of Christ in the Eucharist if we must take that place in the sense of a Zuinglian viz. in a meer Figurative sense And since Sectaries will not assent to any thing in matters of Religion asserted by Doctors Fathers Tradition or Councils further then it is agreeable to Scripture neither will they assent to Scripture but as interpreted by their own private spirit it follows manifâ—stly that the malice of our Aduersaries has rendred all the forementioned Topicks though good in themselves as admitted by them and in the manner they admit them insignificant and ineffectual to prove out of them as out of premises granted by our Aduersaries the Tenets of the true Religion and that whoever makes use of them as of such will often be at a loss Yea what shall we say to Les beaux Esprits of our Nation the Spawn of Heresie who openly disavow Doctors Fathers Tradition Councils and Scripture Wherefore to the end we may argue well against our Adversary out of a Principle as granted by him it is not enough that such a principle be good and pertinent in it self but it is necessary that it be granted by our Adversary and in such a manner as that it may be effectual to evince what we intend If finally we retreat to Natural Reason endeavouring thereby to make out the True Religion though there be no rational man who will plainly confess that he renounces all Natural Reason for so he would renounce the being a Rational man yea such as disallow all other Topicks do most vapour of Natural Reason yet many confine it in several matters to their own private Notions and Fancies Notwithstanding there are some Principles so manifest and so general that no man whatsoever can deny or question them without evidently rendring himself uncapable of conferring with any rational man Such is this Principle SOMETHING IS TRUE which no Sceptique though never so Extravagant can call in question and whoever should affirm that NOTHING IS TRUE would not only incapacitate himself for all humane conversation but also grant the very thing he denies This Proposition Nothing is True being of the nature of such as falsifie themselves and cut their own throats Nay if nothing be true the Position our Adversaries pretend to maintain is not True viz. That the Roman Church is infected with Errors and Corruptions Our present Method therefore is bottom'd upon the forementioned Principle Something is true which I keep in reserve to the end that in case other Principles should fail me I might have wherein to trust and whereon to ground the Conviction of all Dissenters whatsoever from the true Religion For this Principle being once agreed unto as necessarily it must be I deduce thence the truth not only of the Roman Catholique Religion but also of whatsoever she delivers as an Article of Divine Faith This Method is Rational Compendious Clear Easie and General It is Rational for not only the Foundation but the Superstructures too are squared out by natural Reason It is Compendious for the whole substance of the Method is comprehended in six short points which yet I draw into a narrower Circle It is Clear interwoven only with plain and general notions and devested from all Scholastical questions which of purpose I have waved For my perswasion always has been That Polemical Debates wherein we handle matters of Religion which we cannot deny without forfeiting our Faith are not to be involved with Scholastical Opinions which we may promiscuously deny or defend without any prejudice to our Religion For then the contest comes to be not between Catholick and no-Catholick but between Catholicks and Catholiques neither do I see what necessity there is that men should be made Thomists Scotists or Suarists before they be made Christians or Catholiques or why Those who come to our Religion should not have the same liberty in order to opinions as Those who are of our Religion It is Easie For that one may understand this Method it is not necessary that he be vers'd in Fathers Councils or Scriptures nor that he has read Books of Controversie nor that he be a Philosopher or a Divine nor that he be acquainted with the Latin Greek or Hebrew Tongue nay nor that he be so much as able to read It is only necessary that he be endowed with Reason and that he be able to reflect upon his own Thoughts which any rational man is able to do For my Task in this Method only is among so many general Notions which either Nature or Education hath printed in the hearts of all men to trace out such as being rallied together will certainly conveigh one to the True Religion So that my design is rather to shew every one how he may convince himself than to convince him my self And though few are willing to yield to others in contests of great concern yet no Body is unwilling to yield to himself and his own Notions Wherefore laying aside all Animosities and Feuds of Disputes which many hate so much we deal fairly and freely with our Adversary making him his own Book and only pointing out unto him by way of an Interrogatory such Principles as are material to our intent Finally it is General for the Satisfaction of all persons for the confirmation of all Articles of Faith and for the confutation of all Errors against Religion It is General for the satisfaction of all persons whether they be learned or unlearned whether they be Christians or no Christians and whether they be of any Religion or of no Religion Yea it is General as well for such as seek their own Satisfaction in matters of Religion as for such as desire to satisfie others Nor Those who will make use of This Method have any need of Books much less of great Libraries and whatever way our Adversary takes to attaque us we may force him to our Method So that whoever is well acquainted therewith needs not any particular preparation to encounter any Adversary of whatsoever Sect or profession he be It is also General for the Confirmation of all Articles of Faith For we shew at once the Truth of All such Articles and not only of sâ—ch as are now Articles of Faith but of such too as shall hereafter be declared to be so We insinuate also how This Method
a Religion should be propagated in such a manner and that without any Miracle Wherefore since we have the same proofs and grounds for Catholique Religion as for Christian if we will proceed rationally we must be both Catholiques and Christians or otherwise we can neither be Christians nor Catholiques And therefore I conclude that if Christian Religion be true as has been proved Catholique Religion is true VI. If Catholique Religion be true I prove that it teaches nothing whatsoever as an Article of Faith which is not True or which is an error or corruption For if Catholique Religion be true it is free from all Fundamental and Essential Errors as is manifest all such Errors being destructive to the very Being of a True Religion If Catholique Religion be Free from all Fundamental Errors it does not err against any Fundamental point of Religion For a Fundamental error in Religion is nothing else but an error against a Fundamental point of Religion If Catholique Religion does not err against any Fundamental point of Religion then it does not err against this point viz. That God is not the Author of any error or corruption whatsoever this being doubtless a Fundamental point of Religion as all who admit any Religion do consess If Catholique Religion does not err against the fore-mentioned point it does not teach God to be the Author of any error or corruption whatsoever or of any thing whatsoever which is either an error or corruption for to teach this is to err against the forementioned point as is evident If Catholique Religion does not teach God to be the Author of any error or corruption whatsoever it does not teach any thing whatsoever as an Article of Faith which is either an error or corruption For to teach a Thing as an Article of Faith is to teach God to be the Author of it or that it has been delivered by God as all do grant Now since it is manifest according to the unanimous consent of both Catholiques and Protestants who blame us upon this account that the Roman Catholique Religion teaches as Articles of Faith Purgatory Transubstantiation Invocation of Saints Veneration of Images Adoration of Christ in the Eucharist Infallibility of the Roman Catholique Church its perpetuity to the end of the world our Canon of Scripture and other Doctrinal Points controverted between us and them it must needs follow that none of these Points are either errors or corruptions In the like manner we may conclude the same of any particular Point which comes under debate as for instance I prove Transubstantiation to be no error nor corruption The Roman Catholique Religion does not teach any thing as an Article of Faith which is either an error or a corruption as has been shewn otherwise it would not be a True Religion But the Roman Catholique Religion does teach as an Article of Faith Transubstantiation as all do confess Therefore Transubstantiation is no error nor corruption Wherefore I conclude That if Catholique Religion be true as has been proved it teaches nothing as an Article of Faith neither does it as here it is taken teach any thing but what it teaches as such which is either an error or a corruption and consequently it is free from all errors and corruptions whatsoever which is what we pretended to prove And to draw into a closer Circle all the forementioned proofs supposing that it is true That there is something better than another the proof of a true Deity runs thus If there be something better than another there is something the best of All Things If there be something the Best of All Things there is a True God Therefore if there be something better than another as certainly there is there is a true God A True Deity supposed the proof of a True Religion is framed in this manner If we ought to Worship God in what manner he will be worshipped by us and obey him in what matters he will be obeyed by us there must be some Doctrine teaching us in what manner God will be worshipped by us and in what matters he will be obeyed by us If there be some such Doctrine then there is some true Religion Therefore if we ought to worship God in what manner he will be worshipped by us and to obey him in what matters he will be obeyed by us as a True Deity supposed doubtless we ought there is some True Religion Supposing that there is some True Religion the proof of some true revealed Religion is as follows If there be some Doctrine teaching us in what manner God will be worshipped by us and in what matters he will be obeyed by us it must be revealed by God if there be some such Doctrine revealed by God there is some true revealed Religion Therefore if there be some Doctrine teaching us in what manner God will be worshipped by us and in what matters he will be obeyed by us as evidently there is a True Religion being supposed there is some true revealed Religion Supposing that there is some true revealed Religion the proof of Christian Religion goes thus If among all Religions which pretend to be revealed by God that must be true which has been miraculously propagated certainly that must be true which though containing several Mysteries far above the reach of Humane Reason and divers severities very contrary to Humane Inclination yet has been propagated over a great part of the world without the help of Arms or humane Enticements by men very unfit of themselves for so great a work and has overcome other Religions established in the world which preached liberty and pleasures If such a Religion propagated in such a manner be true then Christian Religion is true Therefore if among all Religions which pretend to be revealed by God that must be true which has been miracuculously propagated as certainly it must supposing that there is some true revealed Religion Christian Religion is true Supposing that Christian Religion is true and that the forementioned reason is solid as doubtless it is the proof of Catholique Religion is thus If Christian Religion be true because propagated in the manner aforesaid a Religion that though containing as high Mysteries and as hard Precepts as Christianity yet has been propagated in the like manner must needs be true If so then Catholick Religion is True Therefore if Christian Religion be true because propagated in the manner aforesaid as beyond Debate it is in the forementioned supposition Catholique Religion is True Finally supposing Catholick Religion to be true we prov'd That it does not teach any thing as an Article of Faith which is not true in this manner If Catholique Religion be true it does not err against any Fundamental Point if so it does not teach any Thing as an Article of Faith which is not true Therefore if Catholique Religion be true as it is in the present supposition it does not teach any thing as an Article of Faith which is