that this faith or beliâ—ving was to be sealed in the understanding that the understanding was to submit nâ— arrogantly to dispute And that this Act 〈◊〉 believe was a command or precept of Alâ— mighty God who will have his will obeyeâ— by all his subjects and the not obeying 〈◊〉 which is punished with eternal damnatâ—on Lastly consider Hebr. 10.23 let us hoâ— fast the profession of our faith without wavering for he is faithfull that hath promised That faith is truly divine must be an infallible assent of our understanding submitting it self obediently to believe the Revelationâ— of God for otherwise faith consequently all Religion may be no more then fancy oâ— opinion and then no ways certain and if so then no obligation Now it must follow first that there must be some means appointed by God by which we may know this one true faith from all false Sects and opinions whereas to require one to believe upon pain of damnation not to give him any means whereby he may know what to believe for salvation in this Religion or that sect were to require him to walk without leggs these means must be infallible for we cannot be brought to an infallible assent by fallible and uncertain means as God would not require us to assent to an Authority which may deceive us then our understanding must of necessity submit to those â—eans under pain of damnation O terrible â—r if our understanding were at liberty to â—bmit or not submit to the means by which â—ving Faith is conveyed unto us it would â—en be no sin not to believe consequently â—od would not jnstly damn us for not beâ—eving and withall whosoever shall reâ—se to be governed by those heavenly â—eans and the same authority that God â—ath appointed to govern us he shall be a â—ebel against God and a vile Traitor Lastâ—y I say that two men of two differing â—iths or beliefs cannot be saved for both of â—hem knowing that they are bound to be guided and governed by those means which God hath appointed to convey saving faith â—o them and one of them flatly refusing to submit this person who refufeth must be guilty of disobedience and refractoriness to Gods Command and consequently cannot be saved And so to our present purpose ignorant people by reasonable and earnest diligence as it is very tollerable to humane frailty and very possible and easy for them may come by Gods grace to the true knowledge of these means otherwise God would have appointed means which would prove unprofitable to the end and so the far greater number of souls for whom Christ died would not be sufficiently provided for by Gods sweet providence 〈◊〉 that prophesy would prove also ineffectual Esay 35. Say to them that are of a fear fâ—â— heart be strong fear not behold your Gâ—â— will come and save you then the eyes of thâ— blinde shall be opened and the eares of thâ— deaf unstopped c. and one high way shall 〈◊〉 there and a way and it shall be called the holy way that way-faring men though foâ—â— shall not err therein It cannot be denyed bâ—â— this wholsome doctrine is agreeable with all sorts of people Apostats sectaries oâ— Dissenters from the Mother Church for it must be granted that there must be a way and a Rule there must be means appointed there must be a governing power to judge and decide all arising doubts and teach aâ— the world the true way and path to heaven with certainty but when we come to findâ—â— it out all persons will agree That they are obliged under pain of damnation to submit to it receive it and embrace it and walâ— according to it as to the Apostles if they were actually living or to Christ himself 〈◊〉 and when you understand this Rule and guide then you cannot but believe all and every article of faith which we the Roman Catholicks did all along from the Apostles time and this day do unanimously believe and practise this is the main point which will allay all controversies contests wranglings ammosityes and hatred between Roman Catholicks and all dissenters the God â—f union and truth open the eyes and illuâ—inate the understandings of apostats to â—ake right use of this my labour Now I â—t them know that neither private spirit or natural reason of any man can possibly 〈◊〉 this Rule and Judge for this must subâ—it as a subject and Vassal to that Rule and â—udge and it 's always fallible and strangdly â—t to mistake misleade which is against â—e nature of the true Rule and Judge to be â—r if God should oblige us upon pain of â—amnation to submit unto and to be goâ—erned and ruled by an Authority that might receive and might teach for a truth what 〈◊〉 not we should be bound to believe that 〈◊〉 true which is not so and yet be damâ—â—d for not believing the truth further â—our private spirit or reason were to be â—is Rule and Judge then it would follow â—â—ntrary to the scripture that it is not imâ—â—ssible to please God without faith for â—â—ason would sufficiently teach us how to â—ease God yet it would be a breach of this â—ule to believe what we do not understand would likewise follow that every preâ—â—nded Religion would be the truth and 〈◊〉 contradictions would be true and there would be not only one faith but no faith 〈◊〉 all but reason above which faith is for reason excludeth faith and there 〈◊〉 scarce that man living but his reason diffeâ— from anothers understanding judgmenâ— differing as much as their faces therefoâ—â— none that follows his own Reason could 〈◊〉 justice be condemned by God and so 〈◊〉 ilation all men would be saved unleâ—â— peradventure you will say that in a buâ—â—ness of such main consequence as the salvâ—tion of souls our primate reason perswadâ— us to prefer the authority of such as aâ— wiser then our selves before our own judâ—ments which is most true But I then infeâ—â— that Roman Catholicks are the most ratiâ—nal most learned most wise most godly most unbiased people now in the world aâ— consequently have the best Religion 〈◊〉 acting most conformably to reason in the belief for they rely still on the authority 〈◊〉 General Councils consisting of the able and most learned men of all Nations whiâ—â— is the greatest authority to be found 〈◊〉 Earth especially having the assistance of tâ—â— holy Ghost visum est spiritui sancto 〈◊〉 bis as it appears they have both by thâ— testimony of the Scripture and the constaâ—â— tradition of all ages Upon these ground we may be sure that certainly God in hâ—â— good providence had appointed a moâ—â— sure Guide Rule and Judge to bring maâ— to the infallible faith for salvation the Reason and proud spirit otherwise God is defective in necessaries and that Religion were no more then fancy and opinion and it is worth observation how for the first two thousand years before any Scriptures were written the visible
Roman-Catholick Church cannot endure division the soul must not be divided it must cleave altogether to the true Mother-Church Christ's spouse the house and temple of God the pillar and foundation of Truth it must believe all the Seven Sacraments all articles of faith believe all tenents and revealed mysteries propounded as means for salvation with S. Paul we captivate our understandings to the obedience of her true and un-errable faith but the false Mother will have the soul divided in two she is for division and for halfs seeking to bring into the house of God an anarchy of the children of Belial a division a destrustion of union and of Monarchical heavenly Government diuidatur infans the protestants say they have faith but will have no works of fasting watching praying pennance nor mortification c. they beleeve that their laick Minister doth abolish original sin in baptism but will not beleeve that Christ left power to true and lawful priests to absolve from actual mortal sins they will have the Lords Supper but will not believe Christ's words Hâ—c est corpus â—â—cum the reality of his body in a most miraculous manner in the Eucharist they will follow Scripture but only what is pleasing to them and what is contradictory to flesh and unbridled appetites they do reject and deny these words per solam fidem by bare faith you are saved are welcome to them but good works maceration of the body and austerity of life they cannot endure erescite multiplicabini pleases them serviti venâ—ri libidini c. but other words of Scripture they will not liâ—ten to as fides sine operibus est mortua poenitentiam agite sic luceat lux vestra ut videat opera vestra bona Regnum coelorum vim patitur violenti râ—piunt illud castigo corpus mâ—um ad implco in carne mea ea quae desunt passioni Christi these places of Scripture they will not follow Is not this to divide the childe dividatur infans they are altogether for division and confusion they have Churches but without lawful priests altars without sacrifice and religion every religion either true or false in all ages had always a sacrifice as a protestative signe of acknowledgement of divine excellency and supreme majesty In the Law of nature from the very beginning we finde sacrifice begun by Abel which after continued by the Patriarchs Noe Abraham Isaac Jacob In the written Law so many sacrifices according to Leviticus and if we look upon Idolaters the Gentiles we shall finde them given to many different sacrifices so as a sacrifice is inseparable from the law according to S. Paul Heb. 7. saying Translato Sacerdotio necesse est ut leg is translatio fiat S. Paul said that Priesthood being removed or translated the law of necessity must be removed if priesthood be abolish'd the law likewise must be for to every law or religion sacrifice and priesthood is connatural intrinsecal and inseparable being correlatives for priesthood is in order to sacrifice establish'd and the law is ordained in order to sacrifice and priesthood delivering precepts and ceremonies relating to priesthood translato sacerdotio c. dividatur infans the protestants they have our temples but alâ—s bare walls no priests no sacrifice consequently no law or religion therefore qui sine lege vivâ—nt sine lege peribunt they have sheep without pastors pastors without mission function order consecration character or true commission Christians without grace by hand imposition prophets without miracles faith without works and charity without effects behold Sall excellent peeces forsooth of a reformed Church to which you adhere you see all is but division and subdivision you separated your self from the Catholick Church which acknowledgeth a visible head an universal Pastor Vice gerent of Christ on earth established by the express words of Jesus Christ in S. Matth. 16.17 18 19. averred by all the holy Fathers confessed by the continuation of a lawfull succession in the revolution of so many ages without any interruption and Sall must blindely divorce and separate himself from it withstanding the force of Gods spirit what will Sall be able to alledge in his defence at the dreadful Judgement that expects him ah he will say that he thought the protestant was the true and lawfull Church Miserable wretch seest thou not that the memory of all ages the consent of all Nations the very ancient stones of temples bespeak thy damnation what miracles hast thou seen or ever heard of wrought to this day among protestants what Angel hath spoken to thee to remove to them what sanctity and holinesse of life hast thou noted in the authours of this sect or in their deluded proselites wert thou Andrew so bereav'd of humane understanding as not to see palpably that a pretended Religion which begun by breach of promises made to God by the sacriledges and impurities of Apostates by a general revolt against God against King against divine and humane laws by the liberty filth and ordure of the carrion the flesh by the dissolution of good manners by bloud tyranny and furies could take its source from the holy Ghost didst thou not set before thy eyes the desolations of thy poor countrey the robbing and prophaning of Churches Gods houses and the ruine and impoverishings of thousands of brave ancient Families to take thence and from no other their source and origin Oh but you will say I found that this sect had the Scripture of its side ah lamentable illusion to whom Sall did the Scripture send thee if not to the priests and lawful Pastors what said the Scripture but that thou oughtest to keep the traditions thou oughtest to obey the Church and Prelats thou oughtest not to trust thine own judgement thou oughtest to captivate thy understanding in matters of faith and that it is better to beleeve with a holy simplicity then as you do and question with a proud peremptory and vain curiosity could'st thou be ignorant that the devils and all damn'd hereticks had taken the same pretext of Scripture only to colour their ignorance malice and apostasie and that with passages which had a fairer shew and appearance then those now of thy deluded deluding Ministers and yet all that followed them are miserably damn'd and so are you vile varlet unlesse you sound a timely retreat freely confessing you have erred as man and protest you will not persevere in apostasie mischief and rebellion from the Church the womb of your beginning and bosome of your repose Open thine eyes poor beguiled Andrew at least to the wonderful and heavy judgements of God which thou hast so long shut to thy duty consider that the last verdict and sentence of thy unhappy sect is already written in heaven and that it must soon yield and fall to nothing as other blinde heresies have done what can hinder you Sall from returning to the bosom of the Roman-Catholick Church which ceaseth not to
very Emperor Constantinus did publickly preach avouch and by publick edicts did cry down and caused all to be demolish'd whaâ— accursed Osius with his consorts did impiously maintain see Baron anno 357. When the Seraphical S. Francis in the beginning of his holy Order was troubled that some of his children fell off from theiâ— vocation and fearing that his Order should fall and decay hear'd these words from Christ why are you troubled Francis for scandal given by the fall of some of your Children know that when one shall turn to their vomit that I shall raise another or more in his place S. Bonavent in vita S. Francis Much more the Church of Christ is to stand without interruption Secondly because it 's no wonder that among so many holy good and vertuous Christians in the whole Church there should be one or some reprobates there is not that Community in which may not be found one scabby sheep or other was not Cham a reprobate in the house of Noe was not Ismael one in the house of Abraham in the house of Isaac Esan in the house of Christ Judas what wonder therefore can it be that in the Church so diffused and extended from west to East from North to South there be found some reprobates runagates and Apostates this â—ur B. Saviour did often foretell will the â—a want Merchants ships to sail because â—â—me ships are cast away will not men â—â—erefore not marry women because some â—re found to be strumpets Thirdly because â—ose that fals from the true Church do not â—ll for any real doubt in their faith but â—ther through their depraved life and corâ—upt behaviour and for to get more liberty â—nd freedome of sinning and you may reade â—1 Joan. 2. ex nobis prodierunt sed non erant â—x nobis nam si fuissent ex nobis permansissent â—tique nobiscum but now their exorbitant â—arriage their pride their incorrigibility â—nd refractoriness their negligence being weary of a spiritual religious life their aversion from penance and Mortification uncupiscentia carnis oculorum superbia viâ—e in effect manifest now that they were â—ot of ours and because they were not they went away becoming Apostates what moved Origen to become an heretick as Vincent Lyrin c. 23. contra haeres writes â—ut his pride presumption of his learning â—magining foolishly that he was wiser then all the world what caused Jovinianus to fall but that he could not endure the rigour of obedience and monastical life he was too delicate see S. Hier. lib. 1. contra Jovinian therefore because such were chaff or stubble no pure clean wheat noâ— wonder that they were huried away by the winde of temptation hence S. Peter Act. 1 â— said praevaricatus est Judas ut abiret in locumâ— suam what was his place which he expected and was inclined to was it to hang himself or rather hell to which as to his last period or term he directed his paths and way God therefore is rather to be glorified and praised that he is accustomed to purifie and purge his Church from such perverse putrified members sic pereant peccatores so as in no way the fall of Priests to become accursed Apostats can derogate any thing from the Soveraignty and truth of our faith but rather doth conduce very much to the manifestation and confirmation of the sanctity purity and permanency of the same you may observe how the sea casts up on the shore dead carcases even so our Roman Catholick Religion vomits up and casts out permissive incorrigible and reprobate dead members it 's most certain that none departs from our Religion to the Protestant revolted Squadron to the end that he may give himself more to prayer retirements fasting mortification purity of life and conversation no such matter none falls for to forsake and contemn the honors ease comforts and pleasures of the world neither for to shun the snares and allurement â—f women nor that he may the more abdiâ—ate and renounce his own will and reâ—gne the same to the will of his superior â—ut rather for the contraty they run from 〈◊〉 that they may enjoy more liberty and â—â—eedom for to follow and pursue their â—icked way and customs 〈◊〉 whereas the Protestants sect received none from us but â—eer libertines reprobate refractory ignorant and weak effeminate ouâ—â—casts neither ever yet any of such infernal Imps has â—een listed in the catalogue of Saints quia â—â—ni ante macellum stanti non adjicitur nisi â—â—o faeda mutilis even so God in his diâ—ine providence throw none into the devils â—aws which is heresy but only such as are willful reprobats and scandalous livers â—herefore S. Paul Acts 20. gives us warâ—ing saying ego scio quoniam post discessioâ—em meam intrabunt lupi rapaces in vos non â—â—rcentes gregi c. propter quod vigilate meâ—oria retinentes c. Sweet Andrew how â—ame you to be enchanted from the truth of â—he revealed principles of the ancient and â—oul-saving faith of Christ and become an â—eretick which is the sink of all abominaâ—ion the most horrid and blackest sin that ever was committed even the Heathen Philosophers by the only rays of pure Naâ—â—res light did abhor sin in somuch that Aristot 3. Eth. said melius est mori quam faeere aliquid contra bonum virtutis and Senecâ— said Si scirem ' Deum ignosciturum tamenâ— pâ—â—care nollem ob pâ—ccati tâ—rpitudinem Did not the great S. Anselm say that if of one side he saw sin and on the other the flames of hell and if he were to choose he would rather throw himself into infernal flames then commit a hainous sin against God his Master Redeemer and glorifier and sanctifier O rare expression these great Philosophers seriously considering the base vile and abominable nature and malfce of sin they could not endure the same and without all question the nature and malice of heresie surpasseth the execration and malice of all imaginable sins whatsoever for first it draws after it two main punishments and just judgements excecation and induration on man it blindes and excecates the understanding involving it into main darknesse of sundry errours and withall it indurates and infatuates the will by wofull pertinacy whereas faith being the gift of God which hereticks contemn and willfully reject by their obstinate pertinacy believing some points in Scripture that are pleasing to them others that displeases they will not believe vainly imagining it to suffice to believe in Christ and that he died for our sins though they should believe no more whence they assure themselves that any man of any Sect believing in Christ may be in his belief saved whereas they all have one God and head Christ O false and deluded doctrine Did not S. Thomas deny the article of the resurrection Did not Christ Jesus require from him and all the faithful to believe that article as necessary for salvation who doubts it therefore the same reason
must follow in all other articles and why is it necessary to believe that Christ resuscitated and not that Christ's body and bloud is contained in the Sacrament of the Eucharist Doth not holy Scripture witness this 〈◊〉 Secondly I say Doth â—oâ— the Apostle ad Tit. 3. admonish us haereticum hominum devitare because he is subverted and condemned by his own proper judgement you must not reply that the Apostle meant him an heretick that rejects Christ or what is contained in the symbol for so indeed he would not be an heretick that would reject all the holy Scripture and all Sacraments neither also he who would condemn marriage and meats and place two distinct persons in Christ yet such 1 Tim. 4. 1 John 4. are held to be hereticks Thirdly Did all antiquity hold that an heretick could not be saved which moved and excited them vigorously always to oppose hereticks confute silence and condemn them wherefore has there been at all times General Councils of Learned Prelats conven'd from all parts of the inhabitable world and with great labor and expences celebrated but for to beat down and confute heresies and damn them with anathema why all commerce and familiarity with hereticks forbidden why very many Roman Catholicks did rather suffer exile losse of means and limbs torments and chaâ—ns then subscribe to hereticks were not all these encounters in vain foolishly and injuriously done if in those sects of heresie salvation might be had or obtain'd The reason is that it would follow by good ilation that the true Orthodox faith would be no better then the heresie of Arians Pelagians Nestorians c. whereas it 's stated salvation to be had in any of these as well as in the Roman-Catholick Faith and consequently it would follow all those ancient hereticks were saved because many of them did hold and beleeve the Apostolical Symbol all which is most absurd and that any should be saved by false faith for false faith neither is nor can be more available for salvation then no faith at all and because the foundation of faith viz. the reason of believing in hereticks is false and erroneous therefore their faith is false also which depends on falshood for they believe their dogmata or tenents either because their pretended Apostles Luther and Calvin c. taught them and these could not erre or be deluded or because by â—â—eir own proper sence and judgement they â—agine those to be contained in Scripture â—nd this is false too for one man alledges â—e same Scripture for this sect and another â—ledges the very same for another different â—ct because they understand it not or â—â—y believe sua dogmata because some are â—â—ght interiourly by a private spirit of the â—se of Scipture this likewise deludes â—â—cause for the most part all of them do brag 〈◊〉 boast they have the true spirit yet they â—â—ch and broaeh contrary things amongst â—â—emselves which verily a good and right â—it can never do Fourthly as he who â—aks one precept is said and held to be â—lty of all the precepts viz. if one be an â—lterer that he shall be damned as well â—e that has committed sins against all the â—â—mmandements of God even so in like â—â—ner whosoever rejects and will not beâ—â—ve one article of true faith falls from salâ—on no lesse then if he had rejected all arâ—es wherefore some in vain do wish or â—ect that the Church would remit someâ—â—g of the articles of faith to the end it 〈◊〉 come and agree in one with the late â—s but that is impossible for faith can reâ—e neither encrease nor decrease fides additamentum incisionem nescit quia divine faith is like an hour-clock her articles aâ—â— made like the teeth of wheels if you takâ— away or pull one tooth all the fabrick 〈◊〉 machine fails and serves for nothing therefore thrice happy are the glorious Saints 〈◊〉 heaven because they have a full vision aâ— fruition of the sweet face of God blesseâ— are the faithfull Christians here beneatâ— though pilgrims travellers because theâ— do not see God for by true faith shall comâ— that place where they shall see God face 〈◊〉 face for all eternity and as S. Austin saiâ— Psa 91. Vbi jam non dicetur nobis creâ— quâ—d non vides sed gaude quia vides finiallâ— if every one might be saved in his own faitâ— then we should have no need of recourse 〈◊〉 Christ it were enough some to be sent bâ— God that would preach the knowledge 〈◊〉 one God according to the Apostle ad Gâ— 2. Si per legem justitia ergo gratis Christ mâ—rtuus est and withall the very Scriptuâ—â— would prove false and in vain which teâ—â—â— us Chant to be our Redeemer and Mediâ—tour through whose sacred bloud we aâ—â— cleansed through whose faith we ought 〈◊〉 be jusified and in whose only Name 〈◊〉 ought to be saved for then if this we 〈◊〉 true and that any one in any faith may 〈◊〉 saved then every humane faith and perswâ—sion would have been sufficient for salvatâ—on for the Turks though they beleeve in â—e God Creator and Remunerator of all â—et they do not beleeve by any divine faith â—t because Mahomet delivered it so in his â—coran in which many moâ—t false things â—e taught as that Mahomet was the prophet 〈◊〉 God c. So likewise the Jews what â—ey beleeve they beleeve because their â—bbins do expound the Scriptures so to â—â—em yet notwithstanding all their grounds â—e vain false and most erroneous because â—e Rule of their faith is moâ—t false The â—ain reason that moves some to say that â—y may be saved in his faith is that they â—d it incredible that all Jews and Turks 〈◊〉 which very many do piously worship â—od and live innocently and iâ—noxiously â—ould eternally perish and that only for â—t beleeving in Christ for this they may â—eade an excuse by reason from their craâ—e they were otherwise instructed and â—â—d according to their light and breeding â—â—d in what they could serve God therefore â—e gates of heaven must not be made so narâ—w as that that vast number should be exâ—uded and not enter in but all this signifies â—â—thing for if it is not incredible that â—od hath left for so many thousand years 〈◊〉 the world the Jews only excepted in â—e darknesse of Idolatry wherein for cerâ—â—in they periâ—hed so it is very easie for every one to perswade himself the same tâ— have happened to the Jews and Turks anâ— further the Jews and Turks now-adayâ— have lesse plea to excuse them in not belieâ—ving in Christ then the Ethnicks had in anâ—cient times whereas the Jews and Turkâ— could seek and learn from the Christians liâ—ving amongst them the true faith of Christ which the Ethincks could not do becauâ—â— they lived in darkness and were hurried aâ—way by the common Custome to folloâ— and observe the Religion of their Ancestors To conclude I say that if there may 〈◊〉 found some