3. By the first conformity Man comes to the knowledge of God as he is the Author and end of Grace by the second relies upon his mercy and goodnesse that in due time he will grant and give those good things which Christ hath taught us to ask in his prayer in the last he is taken with the beauty of his divine perfections and so in joyes him in a higher and more eminent manner Both Happinesses in this life are imperfect by reason of the glimmering light Man onely hath of God during the same they will be compleated and perfected in the next When Man after a willing complyance with Gods grace in this shall see him not as in a looking glasse 1 Cor. 13. but face to face as he is in himself CHAP. 4. Of the diversities of faiths hopes and charities 1 IT is demonstrable that there are divers sortes of Faiths Hopes and Charities as habituall and Actuall Divine Habituall and Actuall Humane for some believe hope for and love supernaturall things with the same if not more eagernesse and fervency than naturall which Actions suppose as effects their proper and proportioned causes supernatutall qualities naturall not being able in respect of their meaner extract on and dignity to give such noble births Those are called divine because infused by Gods extraordinary power these humane for that they are acquired by the strength of nature 2. The Habituall divine are the supernaturall qualities themselves The Actuall divine are acts of the will of understanding as raised and enabled to a higher pitch by those supernaturall qualities The Habituall humane are the acquired qualities themselves the Actuall humane are acts of the will and understanding as inclined and fitted for act on by those acquired qualities The Habituall and Actuall divine differ further from the Habituall and Actuall humane in their materiall and formall objects as also in the Means whereby those severall objects come to knowledge the materiall of Habituall and actuall divine being revealed Truths the formal Revelation the materiall of habituall and actuall humane unrevealed Truths the formall the light of Reason private reading or information The meanes of habituall and actuall Divine the Tradition of the Church of Habituall and actuall humane the light of Reason private reading or information 3. Now forasmuch as Christianity is a supernaturall building contrived and framed by the wisdome of God to last for ever of which Faith is the foundation Hope the walls and Charity the Roofe and perfection The conformities expressed in the precedent Chapter are to be understood of divine Faith Hope Charity and not of humane because all nature joyn'd gather'd in one is not able to make a Being above Nature And these are the vertues call'd Theological as having God immediatly for object the harmonious Sisters three in number but one in affection none desiring that which displeaseth other Greatness is their essentiall attribute yet Charity excells St. Paul 1 Cor. 13. compares them together extolls them all but in the close gives unto Charity the preheminence And not undeservedly for she is the enlivening soule of Faith and Hope and all the moral vertues both they and these being out of her company as dead bodies without life or motion as to heaven and Eternity CHAP. 5. Of the Churches power and infallibilitie in matters of Faith 1 SUpposing it for granted ' that Christs knowledge of Gods reaveled truth and his power to convey the same to beliefe raised his preaching teaching to the full height and perfection of a Rule of beliefe to the first Christians it cannot in reason be denied he having communicated his said knowledg and power to the Apostles in them to the succeeding Churches as appears by his own words All I have learnt of my father I have made known unto you Joh. 15. As my father sent me so I send you Joh. 20. but she may challeng a like interest and right in respect of after-Christians whence it followeth that all matters of Beliefe as well other points as scripture are to be taken upon her accompt and ciedit and that whatsoever comes upon any other score is to be reputed Apocryphall and no way appertaining to the Obligation of Beleife 2. St Paul declares this truth unto the Ephesians assuring them that they are builded upon no other foundation than the Apostles and Prophets Eph. 2. likewise to the Thessalonians 2. Thes 2. and Timothy 1 Tim 6. bidding them hold the traditions and keep the depositum and again if an Angell from heaven shall Evangelize any other than what I have Evangelized to you let him be accursed Gal. 7. The reason is cleare because the Rule of Beliefe is the Measure of beliefe beyond which there is not any conformity or obedience due from Beliefe 3. The usuall colour for believing more or lesse than the Church alloweth of grounded upon her pretended subjection to Errour is vain inasmuch as that very Christ that stored her with knowledge of Gods revealed truth and with power to convey the same hath also indowed her with inerrability whereby to convey it safely and without danger of miscarrying by arming her proof aginst all the enemies of truth against ignorance Mat. 13. To you it is given to know the mysteries of the Kingdom of heaven against darknesse Mat. 6. you are the light of the world against Errour and falshood Joh. 14. I will send unto you the spirit of truth to remaine with you for ever Jsaah 62. thou shalt no more be called forsaken against Weaknesse 1. Tim. 3. she is the Pillar and ground of truth Mat. 16. Hell gates shall not prevaile against her To make which good and the worke sure Christ called his eternall father to his aid prayed him and was heard for his reverence Heb. 5. And to prevent and cut off all occasions of imagining that these favours bestowed on the Church were not to survive the Apostles for a continuance in the succeeding Church Christ adds Behold I am with you all dayes to the end of the world Mat. 28. soe as it must be said that either Christ was not of power to keep his Church from straying or that he wanted fidelity to make good his word 4. The certanity divine faith requires to build on is a further Evidence of the Churches infallibility for how is it possible Faith can be certain if the Church that is to ascertain it be uncertain and fallible look on the Churches composure and nature and her strength will appear yet more by reason she is framed and made up of men dispersed and spread over the world who by this meanes being of severall Nations different tempers and interests neither could nor can meet or conspire to Cheat themselves and posterity with a lie That men of themselves are apt to mistake and deceive is from the purpose So the evangelists might have fallen short of performing their taske But as God holding their hands and guiding their pennes his holy word
THE RIGHT RELIGION Reviewed and inlarged By L. P. Gent. John 24. No man cometh to the Father but by Me. Ezekiel 13. Woe be to foolish prophets that follow their own spirit they see nothing but vain things and divine lies saying The Lord whereas the Lord hath not sent them Printed at PARIS M.DC.LVIII TO THE CATHOLIKES OF ENGLAND THe old saying Truth purchaseth hatred is verified at this time wherein Truth is grown so loathsome and hatefull that whosoever goes about to tell it indangers displeasure It is strange that any can take distast at that all desire which is to know the truth Truth being the natural pleasing object of the understanding Neverthelesse such is the perverseness and vanity of some that they despise and maligne what ought most of all to be cherisht and loved of whom it is said They preferred darkness before light Joh. 3. Having then undertaken in this small Treatise to declare Gods revealed Truth I should be wanting to my self in so dangerous an enterprize if I did make choice of any other Patronage than yours Renowned Catholikes whose many and glorious sufferings for the said Truth have rankt you in the number of the best and greatest Conquerors Others hold dependence of Fortun you of Grace they surmount force and strength common to beasts you Reason and Will proper to men They overcome vanquish'd men you conquerors themselves their conquest is of others onely yours of others and your selves too In a word all the addition that is to be made to your greatness is a continuance of patience and constancy And this God hath in store and will give conditionally that you ask it heartily He that hath begun a good work in you desires no better than to perfect the same What need you fear your enemies may hurt themselves but want power to wrong you unlesse you will Nay their worst is your best taking away your estates your good names bereaving you of your Liberties your lives those bruta fulmina which render them so formidable begets you a richer and surer possession Heaven and Eternity All the pudder they keep in vexing you is but sowing your seed for you which undoubtedly will grow up to an hundred fold increase Let them hammer cut hew you till they are weary they do no more than carve and fit you for the walls of Heaven And who can justly say he is a loser that changes for better gets much with the losse of little Take a serious view of the B. Saints that passed as you do through a sea of calamites and troubles and are now at rest with God and amongst them all you will not discover one complaining The richnesse and magnificence of their reward hath so fully recompensed their forrows and losses that they wonder at the unwillingnesse and repining of some to part with and at the greedinesse and injustice of others to wrest from that which neither can long keep For the covenant betwixt birth and death stands firm and inviolable as that gives all things this must return all bare and naked This I know is meer folly to hardened Libertines that look not beyond the fading pleasures of this life but not to melting Christians who believe and are assured that Heaven is a Reward a Gole a Crown which are not to be atchieved by sitting still by leading a licentious and inordinate life but by flying evill overcoming temptations doing good and vertuous acts Take heart therefore brave Champions and be not daunted for your greater comfort and incouragement rest assured that God is with you yea marshalls the very field you fight in and when he sees it for your spirituall advantage he will either cause a retreat to sound that you may have a time of breathing in this world or crown you with victory that he may have just cause to reward you in the next Then your persecutors will be at a stand have no more to say to you and your troubles will be at an end your mourning out your cries and sighs cease your grievances heard and redressed your teares dried up the sweat of your browes wiped away and finding your excessive gain unspeakeable joy will seize your hearts and make you glad that you had the grace and courage to suffer for so good and gracious a God For my part I shall ever acknowledge your greatness admire your glory and from your goodness raise to my self a hope that you will dart a ray to quicken and cherish these my indeavours whereby you will add an obligation to my being Your devoted Friend and Servant L. P. To the Reader Good Reader OF many Religions professed in this land severall Writers men of approved integrity and profound learning have so clearly demonstrated that there is onely one true and that the Roman is it that I cannot but impute the ungenerall acknowledging of the same to prejudice or impatience of labor To prejudice in them that have read their works and yet do not believe accordingly To impatience of labor in others that will not bestow the paines to turn over great volumes The best remedy for that sort of men is to implore the Divine Goodness for cleane and unbiass'd hearts without which it is not possible to behold the radiancy of Truth For this J have endeavoured to draw Catholike Belief into a narrow room as a vast world into a small Map to the end that with a little travails much may be discovered Jn pursuance whereof J shew in the first place the end of man in the next the will of God and the means which he hath appointed to attain to this end Then I evince the weakness and vanity of such pretences as divers make to this and other means Lastly the true Church appears in her right colours And for as much as Truth shines brighter by opposition after the manne◠of contraries the mainest Objections of Adversaries are propose◠and solved By all which if Go◠prove to be glorifyed and you rea◠benefit I shall have the return 〈◊〉 desire and wish my aime being 〈◊〉 other than Gods Glory and you◠good THE Right Religion reveiw'd c. CHAP. 1. Of happinesse 1 THE severall knowledges of things within and above the reach of Reason are sufficient Evidences that there is a naturall and a supernaturall state in both which God is the beginning and end of all 2. In the naturall for who is so short-sighted that doth not see that what hath been is at this present existent and visible was not alwayes so That then it could not produce it selfe out of the void state of nothing and by consequence that it needed an active Beginning that never was nothing and ever something whereby to bring nothing to existence and being And who so stupid that doth not feele want or satiety in the possession of whatsoever is created or made Honours expose as Cedars on Hills to the boysterous storms of Envy and malice lift up high to make the fall greater
Riches occasion dangers beget dropsie-like new longings rack the thoughts day night with care of keeping apprehension of losing Pleasures if they stay glut gone leave behind them sadnesse and remorse Health is beset on all sides contraries lying perpetually beating and knocking at the four humours to let in distemper Strength be it never so vigorous is at length weakened and jaded by motion and labour Beauty fadeth away Age the canker-worme of mortality gnawerh her sleek smoothness into roughnesse and wrinkles The faculties and habites live in dependence of action and action it self is not quite free being penned up and imprisoned within us All under God hath a mixture of ill carrieth in its honey a certaine sting that none draw neer but they meet with displeasure A forcible argument that the end of creatures abide out of themselves where all perfections abounding sweet conten and rest is to be found and that is God 3 In the supernaturall by reason here is greater lack of ayd more might and power required the effects being greater and of a farre nobler Kind And if God was so charie and sparing of his honour as not to let passe the ordaining of nature to himself much more grace Whence it is cleer all flow from God as streames from the sea and are indowed with an innate or ingrafted Propension to return back to him again Now the happiness of every thing consisting in content and rest and content and rest in the injoying of its end it followeth in man that there is a capacity of double happiness natural supernatural he being capable of injoying God as he is the Author and end of nature wherein consists naturall happinesse and as he is the Author and end of grace wherein consists supernaturall happinesse 4 But as nothing would have remained without Being Except God had stretched forth his omnipotent hand to bestow it so possessed of Being it s bent and inclination must take effect by his gracious leave appointment in regard he is to prescribe the means to an end that is the Author and cause of the desire thereof wherefore whosoever desires to arrive safely at the blessed port of happinesse must banish far all self-conceit and steer by no other Compasse than that God hath touchd ' so may they saile right els their course will be evermore crooked and desperate untill they doe run themselves upon the Rocks and Shelves of utter perdition CHAP. 2. Of the will of God PHilosophers assure it for a very truth that the first of every kind is the rule of the rest in the same kind and they are strongly back'd by reason for the nearer a thing draws in likenesse to its first the more perfect it is and so held to be Whence may be easily gathered that the known Will of God is the rule Paramount of all kinds as well natural and humane as supernaturall because it was as hath been proved before them all as Author causer thereof I said known in regard knowledg is so necessary requisite to the compleating of a Rule that wanting it hath not right to challenge compliance Now this knowledg coming from Propension instinct reason tradition or revelation Propertie of speech will yeild proof sufficient that Propension and instinct are the light of naturall things reason of humane tradition of revelation and revelation of supernatural forasmuch as none meaning to be understood will deliver themselves that the Elements hold their severall places by instinct that Beasts prosecute their ends by discourse that men attaine to what is past and to be believed without tradition and revelation Undoubtedly had not Christ revealed a consistencie of Trinitie with Vnitie a possibility of Hypostaticall Vnion and tradition brought this revelation down to us these Mysteries would have been as terra incognita not so much as ever dreamed of Quis cognovit sensum Domini Rom. 11. so as to speak intelligibly and with truth the will of God becomes known in things void of sense by propension insensible by instinct inhumane as to present action by reason as to action past by tradition in beliefe by revelation Alwayes provided concerning reason that it be cleer of passion and strong for in case of byas weakness every one is to submit to the wise and perfect it being but meet that they that see should have the Guidance of those who are in darkensse least the blind leading the blinde both fall into disorder It onely remaines there being an ordinary and an extraordinarie Will to determine how they are to be observed In short thus if they agree obedience ought to bee yeilded to both if not the extraordinary must take place Christ commanding the same with his father was equally to be obeyed the Israelites according to the extraordinary will immediately revealed unto them might lawfully destroy the Cananites all others were bound to observe the ordinary will of love and peace because God onely having the obsolute soveraignty can command at pleasure lives and fortunes CHAP. 3. Of the way to happinesse 1 SIth God hath manifested his power by creating Man and his goodnesse by willing him a double happinesse doubtlesse he hath not been backward to shew likewise his wisdome in contriving the meanes to bring it to passe and his providence in making the meanes discernable otherwise he had willed an impossibility and in vaine for an end is not possible without a meanes and a meanes is to no purpose unlesse it may be known Now the meanes to an end requiting proportion and fitnesse to the end it is ordained to as the end of man is twofold naturall and supernaturall the meanes whereby he is to attaine to these ends must be so to 2. Sutable unto which God hath appointed the meanes to mans naturall happinesse to be acts of his understanding will for by them he may seeke and finde out God as he is the author and end of nature by these cleave and unite and so injoy him To mans supernaturall happinesse to be a conformity of faith to the Church a conformity of hope to our Lords Prayer and a conformity of Charity to the Commandements A conformity of faith without faith it is impossible to please God Heb. 11. He that believeth shall be saved He that believeth not shall be condemned Mar. 16. To the Church Going teach ye all nations he that heareth you heareth me Math. 16. He that heareth not the Church let him be as a Heathen and a Publican A conformity of hope Hope in our Lord Psalm 43. Blessed is the man who hopes in him Psalm 2. To our Lords Prayer When you pray let it be our Father c. Matth. 6. Thus shall you pray Our Father c. Luke 11. A conformity of Charity If I give all to the poor and have not charity it profiteth nothing 1 Ioh. 3. To the Commandments This is the charity of God that we keepe his Commandements Ioh. 14. If ye love me keepe my commandements Ioh. 15
captivate the understanding to the obedience of Faith 2. Cor. 10. Indeed to give Reason the guidance of Belief were to make the blind lead the blind Mat. 15 For asmuch as Reason is at a losse in the object of Belief and in Belief it self the hottest zealots of Reason having come short of the one and the other witness the Manichees and other Heretiques The Reason is because both are above Reason as being high mysteries and revealed so long since But Christianity is not against Reason and he is to be reputed silly and light that hasteneth upon a truth Eccl. 19. however proposed without examination of its credibility and consistence with Nature which must be the work of Reason very true nay more Belief is beholding to Reason even for discerning and finding out her guide the true Church But this onely amounts to an evidence that Reason helps and contributes to belief so doth preaching reading hearing c. 4 To be the guide of Belief requires further ability and skill to lay open immediately to Belief Gods revealed Truth a Prerogative belongs to the Church and no other as to whom alone revelation was made Whence it followeth that the Religion of Sectaryes is deficient vain their belief being grounded upon some humane respect and not upon the authority of the Church and assistance of the Holy Ghost And consequently that for them to deserve the name of true Chrstians and to be styled of the right Religion their onely way is to level at a perfection that takes its rise from an absolute resignation of their wills to the will of God in order to the Church which according to Christ is to become spiritually little ones Mat. 18. in resemblance to naturall Children who are at best when they most follow and obey their Parents directions and commands Hilar. in Mat. CHAP. 8 Of the Unity of Religion 1 IT is an undoubted Maxime amongst all that have any insight in nature that Being and Unity are inseparably together insomuch that where Being is there Unity cannot be wanting If then there be any such thing as Religion appointed by God for the salvation of soules without all peradventure it is one Christ himself cleares the difficulty saying One sheepfold and one Pastor Jo. 10. St Paul declares no lesse to the Ephesians willing them to affect unity to the end that they may bee as one Body one Spirit one Faith one Baptisme as God is one Ephe. 4. And again He gave some c. Untill we all meet in the unity of Belief 2. Now experience shews that this unity of Religion is an effect of acknowledging the Church for the Rule of Belief it being visible to the eye that all that square their Belief to the Church are one in Religion whereas they that take to themselves other rules dissent and jarre of which no other reason can be given but that the Church is all wayes constant and certain in her proceedings and clear in her expressions other Rules subject to uncertainty change and obscurity The fixedness of the severall Centers of fire and water inclines that to a constant ascension and this to a like descension That Pilot were guilty of much ingratitude and injurious to the Polars that should not yeild the guidance of the Ocean to the regularness of their motion Contrariwise it is a plain demonstration that the inequality of dayes and nights relates wholly to the wavering progress of the Sun for every cause giveing that it hath and no more as certain effects of one and the same kind hold dependance of constant and certain causes so uncertain effects of many and divers kindes must needs belong to unconstant and various causes 3. True it is that Scripture in it self that is as it is the word of God dictated by the holy Ghost is certain and infallible but to us to wit as it is lyable to this and t'other private interpretation it is as uncertain and fallible as man Witness the many contrary interpretations we se dayly made of Scripture which cannot possibly be all true wherefore the conclusion issueth abundantly that the Church is the onely fit Principle to unite Christians together and consequently that those may despair of ever wearing the Badg and Ornament of true Chrstianity viz. unity who dare with Core and the rest of that rebellious Crew bid defyance to the Church Num. 16. Jude 11. CHAP. 9. Of the goodnesse of the Roman Cotholique Religion 1 IF Excellency of nature and sweetness of disposition be ground enough to term a thing good the Roman Catholique Religion may not unjustly claym that appellation For first in her nature she is made up of Excellencies acknowledging a God Eternall Almighty Provident Wise Good Just Maker Govern our of heaven Earth One in nature three in persons Father Sonne and Holy Ghost the Sonne to have taken humane flesh whereby to converse with man to instruct and free him from the Bondage of Hell and sinne to have instituted seven Sacraments to supply the necessityes of his spirituall life Baptisme that he might be regenerate Confirmation that he might grow strong and able to profess his Faith before his enemies the Eucharist that he might be fed with divine grace Penance that his Maladies and sores of sinne might be cured and healed Extream unction that he might be comforted in his last Agony against the usuall assaults of the Divell Holy Order that he might be provided of spirituall teachers and Guides Matrimony that he might be multiplyed in a holy and sacramentall way that he hath an endless store of bliss and happiness to reward the good and a like of pain and misery to punish the bad that he hath chosen and establisht some to propose and apply all those good things to others Now for her disposition it is also good teaching to love God above all our Neighbours as our selves to make an hearty and ready expression of both of the former by laying down wealth honour liberty yea life it self rather than offend him by building Churches and Oratories to praise and serve him in by adorning and enriching them for the better stirring up of devotion and reverence by retaining and holding dear things appertaning to him or his by setting a part dayes to remember his favours and benefits by worshipping him for his own sake with supream his servants and beloved for his sake with inferiour honour by abhorring all manner of Idolatry of the latter by bearing in juries leaving revenge to God by forbearing even the least wrong and if any be done by making full reparation and amends by perswading not forcing Religion by relieving the poor needie with foundations of Hospitalls Almshouses Colledges c. by keeping faith with all especially Magistrates be they Catholiques or Sectaries Christians or Infidells good or bad and that for very Conscience sake These are the Roman Catholiques tenets and howbeit they admit of more yet none being what ever ignorance or malice hath noised
to the contrary inconsistent with these and consequently agreeable to all sorts of Governments that State or Common-wealth that refuses to protect and defend them from violence and oppression appeares clearely wanting to its interest in not complying with Prudence and Iuffice which bid to love and cherish all safe and fast subjects O but Catholiques have a dependance on the Pope who is a forraign Prince they haue so but not as he is a temporall Prince for so he is confined within certain territories of Italy and France their relation to him is onely as hee is their common spirituall Father whose office being to keep off Rebellion and to teach obedience cannot endanger the least St Peter and the rest of the Apostles were forreigners to severall Provinces the interest of Christ brought them to yet in regard their power was spirituall the Civill Magistrate had no cause to fear but rather to rejoyce as at a Good drawing towards them God having given the spirituall power as the soul to the body for comfort and support not for hurt or anoyance what say you then to the practise of severall Popes I say that Popes may prevaricate and exceed their Commission and in case they doe that they are to stand by themselves I strange cases are maintained by some which seem to induce to murder theft lying cases appertain not to religion but to action whose rule is reason and not revelation for God hath not revealed all belonging to charitie as he hath in relation to Faith Now reason being in most men weak and by ast by passion or interest what cause is there so much to wonder at the strangeness of conclusions resulting thereof the worst can be inferred hence is that sectaries seem void of reason that make reason the rule of their belief which is so defective and uncertain in the reach even of naturall and morall truths Then the stewes are allowed in severall places A clear mistake they are onely permitted that is not hindred or punisht for no Catholicke approves of Whoredome as an act well done which is the proper signification of allowing now not to hinder or not to punish some kind of sinne at least wise in certain causes is not ill or if it be how can God bee good who permitts all manner of sinne Nay the forbearance to is but from violence there being all the sweet and charitable meanes used to take off of that lew'd way as pious exhortations godly sermons offers of entertainment in Religious houses founded of purpose for such as repent lastly an assurance of an unchristian like buriall to those that Dye impenitent Further the Inquisition admits of no perswasion but her own The Inquisition hath lesse relation to religion than cases being a meer peice of State Policy as is apparant in France and Germany where Catholicke Religion bearing the sway the Inquisition is not at all owned Protestants enjoying in both places as much freedome of Conscience as Catholickes themselves At least wise it is not to be denied that the Romish Religion allowes of Breaking of faith with sectaries upon which accompt outrages have been committed Most false she abhominates all such doctrine as destructive to fidelity which she magnifies as the ground of Iustice Whence then this Monster Marry from ill composure weak understanding depraved will crooked nature prompts to ill weak understanding conceives amisse depraved will receiving erronious judgment for good and currant musters her forces stirs up Anger and hatred which heightned trample under foot all regard of Religion vertue and transports to disorder and mischief so that ill composure weak understanding depraved will wild passions and not Religion were the guilty let them suffer and not those who in order to their Religion hate all barbarousness in opinion keep under and curb unruly naughty passions It were a strang peice of Iustice to punish equally flyers and followers of Theft and Murther Scripture is express for every one to abide the shame of his own sinne wherefore the concurrence seemes generall to free and keep inocency from molestation and trouble CHAP. 10 Of the truth of the Roman Catholique Religion 1 I Strange at the Partiality inconsequence of those who Justify the Enemies of the Roman Catholique Religion whiles they are in a readiness to condemne of folly perversness such as should goe about to call in question the conquest of England by William the Conquerour I say I strange at it in as much as the evidence of the conquest comes farre short of the evidence of the Roman Catholique Religion that amounting onely to an attestation from the oral tradition and history of England whereas this besides the oral tradition and history of England hath the like testimony of France Spain Italy Germany Greece Asia and Affrica all unanimously witnessing that the Roman Catholick Religion was first taught and delivered by Christ as may appear to any that will lay aside prejudice make a through enquiry of the truth Whence resulteth that if it be ridiculous and absurd to question the conquest much more is it repugnant to reason to doubt of the Roman Catholique Religion Notwithstanding the Conquest is preferred by some as more evident in regard it was never questioned the Roman Catholique Religion often What then questioning is no mark of falshood The Trinity the Incarnation the Scriptures have been all questioned and yet are confessedly true questioning argue rather ignorance and malice in the Questioner than want of truth in the thing questioned whereto adde that the Roman Catholique Religion was sometime unquestioned yea acknowledged for true even by them that afterwards questioned its truth Others will oppose that the Pope bearing great sway in the world might and did first bring in the Roman Catholique Religion Christ bore greater why not he now that Christ and not the Pope did first teach deliver the Roman Catholique Religion Tradition both oral and historicall give testimonie here is the proper proof of a thing done so many Ages past their onely surmise and saying can there be any Comparison in the desert of credit but to shew further even an impossibility in these opposers assertion I must observe unto them that the Rule of the Catholique Church is not the Popes pleasure as they fondly imagine but as St Paul calls it the depositum which importing to hold what was delivered and to recieve no other for divine truth could not but defeat this pretended Pope of all possibility of bringing in a Religion of his own coyning for either he kept to the Rule of the Catholique Church or he did not if he kept to the Rule of the Catholique Church what he taught was delivered to him and consequently not invented by him if he did not the generalitie of Christians could not follow his example because the universality of contingent causes is unchangeable because Christ's iterated promises of the holy Ghosts assistance would not suffer it Now the Roman Catholique
Religion having been generally received for a divine truth maketh it altogether impossible for any Pope to be or to have been the first Contriver of it What is further alledged in opposition of Religion from perswasion power and custome makes against other Religions which depend upon fancy shewing that nimblenesse of wit volubility of tongue may gain belief of such power grown terrible fright into a profession of the same and custome give a good likeing and zeal of both So Luther and Calvin perswaded their Novelties Queen Elizabeth forced a profession of them and custome rendred them to most seeming good and true and not against the Roman Catholique Religion that hath its relyance upon the certain universality of Tradition Christ's never failing assurance of the holy Ghosts assistance and which by reason of its austerity and strictness of its profoundness and incomprehensibility of its restless ayming at proficiency and growth in vertue and perfection had to enter the lists and encounter with them all with flesh and blood as to which suffering and pain would be troublesome and displeasing with reason as to which heavenly mysteries would seem strange and mazefull with power as to which new endeavours would be suspectfull and provoking to Custome as to which Change would be repugnant and destructive To say truth it is a clear demonstration of truth in the Roman Catholique Religion that having to struggle with flesh and blood with the bloody crueltyes of the fiercest Tyrants it should be able maugre all their oppositions by meanes of a few contemplible men to prevail so as to gain and keep the Dominion and mastery of the cheifest and largest part of the Earth CHAP. 11. Of set Prayer EXtravagancies being simpton's and tokens of distemper it is a plain case that the traducers of set Prayer are not well at ease For what more extravagant than to levell and strike at the very Acts of Christ and his Church as these doe scripture declaring expressely that as well the one as the other have made and imposed set prayer mark well the words When ye pray Mat. 6. let it be Our father loset prayer made and imposed by Christ Have ye a form of sound words 2. Tim. 1. Observe them that walk so as you have our form sing unto our Lord in Psalms hymns Canticles Phil. 3 Here the Church in St Paul makes and imposes set Prayer and as for their power in doing it Christ sayes first for himself All power is given unto me in heaven and in earth John 14. next for the Church Mat. 16. hee that heares you heares me neither grant is limitted or restrained and the end of both is to instruct in all Chrstian duty therefore must needs reach prayer as a chief part thereof I quarrel not with extemporary prayer in gifted persons if all ought to improve their talents why should any be debarred the use which is the meanes to improvement All I contend is that Christians are to have a regard of decency and order for that Christ who is the God of order and not of confusion came not to bestow the beautifull and pretious jewell of Christianity upon a confused and hell-like multitude but upon a well ordered company consisting of a perfect subordination of inferiours to superiours amongst whom as there is a commanding power so there is a duty to obey a power being to small purpose unless it can challenge observance Nevertheless superiors having not tyed up all inferiours actions but left some loose and free as extemporary power c inferiours may pray at pleasure of their private store so as they doe not passe their bounds to find fault and clash with superiours it is not at all misbecoming a householder to order his family after his own mode if it be done without opposition to or contempt of the lawes but should the sun it self in its naturall motion resist or thwart the common motion of the heavens it must undoubtedly discompose marre the melodiousness of their harmony The Exception against set prayer that it hinders attention and elevation hath not the least ground because extemporary prayer requiring study is rather apt to distract and beat down whiles it seeks and dives to find out what to say whereas set prayer being made to our hands needs no study and consequently brings no such inconvenience CHAP. 12. Of the meanes to reconciliation with God HAving thus endeavoured to set forth a sound and good Christian handsomeness of order requires to declare next a Remedy for such as are diseased and ill in complyance wherewith I shall say that Christ hath appointed repentance as the onely safe and sure meanes to reconciliation and doubtless so it is for diseases as well spirituall as corporall are properly to be cured by contraries and the Spirituall disease of an ill Christian in pride malice whose contraries are faith humility fear Love sorrow hope purpose of amendment confession and satisfaction all which are the essentialls of Repentance and being soe argue desperateness in those that dare hazard their reconciliation upon confidence of forgiveness which rather sydes with than opposes their disease as will appear by stating the case betwixt man and man thus a Master bearing affection to his servant bestowes on him favours and benefits this servant instead of deserving growes savage and insolent insomuch that he reviles and abuses his good Master afterwards reflecting upon his ingratitude calls to mind his Masters worth thence raiseth to himself a confidence that he hath forgiven him Clearly this proceeding is so far from lessening that it increaseth this servants offence as adding thereto presumption Now Gods friendship surpassing mans imperfection the breach of it must be worse and consequently a greater and more exact reparation is necessary It behooveth then every Christan desirous of spirituall health to beware of this impertinent and pernitious confidence and when Conscience accuses of sinne to take Christs Remedie as followeth in the first place by way of Preparative crave Gods assistance then stir up an Act of humility by acknowledging your unworthiness an act of faith by considering Gods omnipotence veracitie an Act of fear by considering his severity in punnishing sinne an Act of love by considering his goodness in creating preserving redeeming and adopting you to be his Child an Act of sorrow by considering his displeasure and your losse an Act of hope by considering his promises of mercy which done make a firm purpose to doe so no more confess your fault and take upon you some Penance of Prayer fasting or Almes-deeds in part of satisfaction for the injury offered This way may benefit Christians of all perswasions but can hurt none because Religion though it be above yet it is not against reason and prudence allowes you encourageth the tryall of safe and harmless meanes great affaires seldom complain of too much care and diligence there being in good no danger of excess And here it will not be unseasonable
to observe the unjustness of sectaries who impute easiness to Catholiques avouching that according to their Religion a bare confession of sinns to a Preist pacifies and appeases God whereas besides confession not to speak of its horridness a verseness to nature they hold as necessary all the other above mentioned Acts that if any one bee wanting their confessions become invalid and sacrilegious Above all their strangeness breakes out in their complaint of uneveness in their way as though it were such a matter to believe Christes merits who is the source and fountain of all worth or to have a confidence in God whose goodness trascends all that can be sinne and yet this is the very quintessence of their requisites to reconciliation with God albeit their sinnes should swell to drown in loudness the cryes of Sodome and Gomorrha CHAP. 13. Of the Spirit of Spiritists 1. THe spirit of God in God is as God every where I fill heaven and earth Jer. 23. So as in this sense none can be absent from his essence presence nor vertue But the question runs of the effects thereof which depending upon his will are confined within narrower limits This truth appears bright in St Iohn where he forbiddeth to give credit to every spirit Jo. 1.4 To deny that the spirit of God is active fruitfull in some were to fall into another extream and in effect to call Gods goodness mercy in question to know and discern who they be the onely way is to see their warrant and examine their works If their warrant prove that of Miracles and their workes good doubtless they have the favour of Gods spirit if otherwise they are at the best but pretence makers and ushers of innovation 2. This way must needes be true and sure because Christ and Saint Paul taught it and it stands with right reason for bare sayings without proof are sounds of want and emptiness and the capacity of every Agent being to produce effects like it self it is as impossible for the spirit of God that is all goodness to be the author of ill as for a reasonable creature to beget an unreasonable or heat to cause cold Whence it is plain that the spirit of Spiritists is a false imposture a meer figment and delusion in as much as it is destitute of Miracles and induceth to ill it perswading a disloyall defection from our Lords Prayer the Commandements and Church Bucer in Mat. 6. Calvin in Mat. 6. Luther de Moyse Zuinglius in explan art 16. Tindal in Fox his acts pa. 140. edit An. 1610. in the consonancy and dissonancy to which consist the goodness and badness of all Actions All actions being good or bad according as they are conform or difforme to Gods known will which is apparently manifested in the aforesaid Hereto adde that the spirit of Spiritists prompteth things contrary and imconsistent each with other Lutherans assert the reallity of Christs ' body Zuinglians maintain a bare figure Calvinists differ from both which cannot befall the spirit of God for so the spirit of truth might become the spirit of Errour and falshood 3. To say that God is no excepter of persons that his spirit being free may breath on whom he pleaseth is out of the matter in hand here being no dispute of Gods power what he may doe but of his will what he doth Their other ground for inspiration upon the assurance of Conscience St Paul and St Austin convinced long since of weakness and cozenage St Paul when for yielding to Conscience in persecuting the primitive Christians he acknowledged himself unworthy of the name of an Apostle 1 Cor. 15. St Austin when he sharpned his pen against Manichisme which before in obedience to Conscience he upheld and defended Conscience can have no greater certainty than the understanding that gave it being and the understanding experience teacheth to be so bad an aymer that in the search of truth it oftner misses than hits CHAP. 14. Of the Spiritists Rule of faith 1 THe Rule of faith may be considered in it self or in respect of us in it self it is Gods revealed truth in respect of us it is the same truth expressed to us Thus far Catholiques and Spiritists agree their difference is about the expression These holding that it is that of their private spirit joyned to that of Scripture onely Those that it is that of the Church Scripture bearing witness of her truth This latter is clear by what hath been already said in the third Chapter and will appear yet more by disproving the former Which for the first part that it is false and spurious Saint Peter gives evidence point-blank 2. Pet. 1. No interpretation of Scripture by private spirit Saint Paul speakes to the same effect where he wisheth 2. Cor. 10. to captivate the understanding to the obedience of faith And our Saviour confirms both testimonies obliging all under pain of damnation Mat. 18.17 to believe the Church If the Church be to sway every private spirit must stoop and obey for none can serve two Masters Luke 16. 2. For the second that it is deficient Scripture attesteth referring to the Church and reason makes it good For as much as the expression Faith requires ought to be as full and ample as the duty of Faith that is it must be able to informe the understanding in all it stands bound to give assent unto wherein the expression of Scripture alone is defective it not declaring sundry pointes Christians acknowledge themselves bound to believe To wit that those bookes of Scripture which are received for Canonicall are so indeed That some are Canonicall other some Apocryphall That they are determinately these or others That the Jewes Sabaoth is to be neglected and laid aside and the Sunday solemnized That the Creed is authenticke and truely the Apostles That it is lawfull to eate straâ—gled meates and blood But these men please themselves with onely talke of Scripture for were Scripture as they pretend the Rule of their beliefe though it containes divers truths yet those truths meeting and becoming one in Revelation they would all perfectly agree not onely Lutherans among themselves Calvinists among themselves but likewise Lutherans with Zuinglians and Calvinists with both it being the propertie of unity to unite and make one all that conforme to the same Whereas happening quite contrary it is a manifest signe that fancy under specious pretences of Scripture the Spirit is the great Idol they do homage to Lutherans to Luthers Zuinglians to Zuinglius and Calvinists to Calvin CHAP. 15. Of the Protestant Church Protestants cast a fairer shine than the Spiritists and certes were their Church as true as it is seeming they could not be justly taxed But all is not gold that glisters Satan is apt to transforme himselfe into an Angell of light 2. Cor. 11. Falshood it self is not seldome seen in the habiliments of truth and therefore this Chapter pretends to lay open the many