the parties we may easily deduce several Attributes of God For God is the Best of all Things in all kind of Perfections Because as there is one better than another in Wisdom Goodness Power and other Perfections so there must be something the Best of all in All kind of Perfections which we term God If God be the Best of all in Wisdom Power Goodness and in all kind of perfections it follows that he is Free from all kind of imperfections For an imperfection in any kind whatsoever consists in a defiâ—iency from what is best in that kind and therefore imperfection is commonly defined Defectus a summo Since therefore it is impossible That what is the Best in all kind of perfections should be deficient from being the Best in any kind we conclude that God is free from all imperfections whatsoever and if so then he is infinitely perfect in all kind of perfections For all limitation in perfection must proceed from some imperfection in that kind If therefore God be free from all imperfection in what kind soever it necessarily follows that he is infinitely and without limitation perfect in all kind of perfections and consequently that he is not constituted of Things imperfect and hence may be inferred the simplicity of the Divine Essence Moreover since one thing is better than another because it comes nearer that which is the Best and since 't is impossible that any thing should come nearer that which is the Best than what really and by identity is the Best we conclude that what is the Best cannot increase and what cannot increase is infinite For whatsoever is finite and limitated may increase Notwithstanding it is not necessary before we have found out the True Religion that we should know any other Attributes of God or any other properties of the True Religion besides Those only the knowledge whereof is precisely requisite for the Discovery of the True Religion and are admitted by such as we deal with the rest the True Religion will teach us If one desire to know why should one Thing be said to be better than another because it comes nearer what is the best rather than because it goes further from what is the worst the reason is because perfection consists in Positives imperfection in Negatives and according to the Natural Order of Things Negatives are to be explicated by their Positives and not on the contrary as Darkness is expounded by Light and not Light by Darkness So that the worst is rightly expounded by the greatest distance from the Best whereas the Best is explained by the Greatest conjunction with that which contains all perfection Yea if there must be something the worst of all Things why must there not he something the Best of All Things and consequently a True God which is what we pretended to prove in the First point And because we desire to deal fairly and freely with our Adversaries when we Dispute with such as profess themselves to be Christians we give them leave to assign any solid inducement whatsoever why they are Christians with the Advertisement insinuated Point the fifth I do not ask them what it is to be Christians but why they are so and sure no Christian will be ashamed to tell any one what inducement he has to be a Christian And to propose this question to them may contribute much to ground them well in Christian Religion For there are Christians who have scarce ever reflected not only what it is to be Christians but neither why they are so Some will tell us that they are Christians because they were bred and born amongst Christians or because they live under a Christian Prince But these Motives are frivolous For though such circumstances have been the occasion why many are Christians yet they cannot be a prudent Motive why they are so For a Turk who is born a Turk and lives under the Turkish Government has the same reason to be a Turk Others who have never reflected why they are Christistians ask me what inducements I have to be a Christian and though this be not to answer the question themselves but to have me answer for them yet to satisfie them I may propose the forementioned miraculous propagation or some other solid Reason which being once approved of by them may easily be applied to Catholck Religion Others will say That they are Christians and this is the common answer of Protestants because such Books which they believe to be the Word of God interpreted in such a sense as they believe they are to be interpreted in inform them of the Divinity of our Saviour and of other Mysteries of Christianity But a Jew has the same reason to be a Jew because such Books which he believes to be the Word of God interpreted in such a sâ—nse as he believes they are to be interpreted in tell him that Christ is not God nor the Messias Besides it cannot be a good rule to arrive to the right sense of Scripture to interpret it according to each ones private reason For if it were a good rule who ever should adjust himself thereunto would interpret Scripture in a right sense which is manifestly false For Two who interpret Scripture in contradictory senses may Both follow their own private reason as is evident and yet it is certain that either the one or the other of these Two would not interpret Scripture in a right sense For it is impossible that Two Contradictory senses should Both be right and intended by the Holy Ghost who cannot contradict himself and that only is the true sense of Scripture which was intended by the Holy Ghost We challenge therefore our Adversaries to produce any solid inducements for one to be a Christian which does not prove that he should be a Catholick So that with Truth we may say No Catholique No Christian Wherefore my main Task in this work is to shew that what proofs are alledged for Christian Religion may be alledged for Catholick Religion and by consequence that we have the same inducements to be Catholicks as to be Christians and that what Objections are made against Catholick Religion are or may be made against Christian Religion and accordingly that we have the same Motives to be No Christians as to be No Catholicks And it would be absurd to say That we ought not to urge Sectaries upon this Topick for fear lest they should deny Christian Religion to be true rather than grant the Truth of Catholick Religion For in the like manner they might say That we ought not to urge Sectaries out of Scripture or any other Principle granted by them for sear lest â—hey should deny Scripture raâ—her than assent to the Tenets of our Church By Christian Religion I understand the Religion preached by Christ and his Apostles which among other Things taught as an Article of Faith that it would continue to be the true Religion till the worlds end and consequently if it was ever true
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
of the Roman Church there is no Salvation and that no Church which is not a Member of the Roman Church is a Member of the True Church For all these Points are delivered as Articles of Faith by the Roman Church as both we and our Adversaries do confess That it is not only a True Religion but also a sound Religion For what more can be required for the soundness thereof than that it should not teach any corruption whatsoever as we have proved it does not That it is entirely a true Religion containing all Things necessary to be believed and all Things necessary to be done in order to Salvation either necessitate medii or necessitate praecepti For this also it delivers as an Article of Faith Yea half a Religion is not a true Religion as half a man viz. the Body alone of a man is not a true man That it is not only True whatsoever the Roman Church delivers as an Article of Faith and as revealed by God but also 't is true That it is an Article of Faith and revealed by God as for example not only the Mystery of the Trinity is true but also 't is true that it is revealed For it is an Article of Faith that those Books wherein the Mystery of the Trinity is contained and declared to be so are the True Word and Revelation of God So that one would be an Heretick not only if he should deny the Mystery of the Trinity but also if he should deny it to be revealed and as one cannot be a true and loyal Subject who counterfeits the Kings Hand and Seal so that Religion cannot be true which Counterfeits Gods Word delivering in order to authorize any Thing whatsoever Things as revealed by him which he never revealed Finally that whatsoever the Roman Catholick Religion or Church teaches as an Article of Faith is not only true but infallibly true For among other Points that it delivers as Articles of Faith and consequently are true one is its own Infallibility in matters of Faith as all do grant It is therefore true that the Roman Religion is Infallible in such matters and if so then it must necessarily follow that whatsoever it declares as a matter of Faith is infallibly true For it is impossible that the Sentence of an Infallible Judge should be false Besides since we have shewn that the Roman Catholick Church is free from all Fundamental errors it is inferred 1. That it does not err against any Fundamental Point whatsoever either mediately or immediately For an error does not cease to be Fundamental because it is only mediately and by consequence opposite to a Fundamental Point For to be mediately opposite to a point is to be opposite to that point and another point also whereon the Truth of the former depends A Disease or Wound does not cease to be mortal because it infers only mediately the death of a man destroying immediately only the Dispositions necessary for the conservation of his life which being once destroyed there follows the separation between the Body and the Soul wherein the Death of man formally consists 2. That it cannot be said That the Roman Catholick Religion does not err against any Fundamental point precisely because it holds all the Fundamental points of the True Religion For a Religion may contradict it self and err against that very point which it holds Certainly a Religion which should deny Christ to be God would err Fundamentally and consequently would be no true Religion though it should contradicting it self hold at the same time that Christ is God and all other positive points of the True Religion To the truth therefore of a Religion it is requisite not only that it holds all Fundamental points of the true Religion but also that it does not deny any of them neither mediately nor immediately observing what is related of St. John Baptist Joan. 1.30 Confessus est non negavit He confest and did not deny 3. That it cannot be affirmed That a Religion is true and consequently that it does not err against any Fundamental point because some who profess it are excused by Invincible Ignorance For invincible ignorance though it excuses him who has it from erring maliciously yet it does not excuse him from erring nor the Religion which should contain such an error from being erroneous and heretical too if the point against which it errs be an Article of Faith Sure a man that should say That Christ is not God would err Fundamentally whether he said it out of ignorance or malice and a Religion that should teach such an error would be an Heretical Religion and err against a Fundamental point viz. the Divinity of Christ 4. That a Religion which teaches God to be the Author of any Thing that is really an error must needs err against a Fundamental point though it teaches such a Thing as a Truth For to err is to teach a Thing as a Truth which really is an error The Arrians doubtless erred against a Fundamental point by teaching that Christ was not God which was really an error though they thought it to be a Truth Wherefore the Roman Catholick Religion cannot be free from all Fundamental errors unless whatsoever it teaches as an Article of Faith be really true and not only judged by the Church to be so According to the same Method we convince at once the Truth of all our Articles of Faith For we have shewed that whatsoever the Roman Church teaches as an Article of Faith is true otherwise it would not be a true Church and that there is no Article of Faith which is not delivered as such by the Roman Church otherwise it would not be entirely true Whence we avoid the tedious way of Treating Controversies for which the whole life of man is scarce sufficient viz. of proving each point of Controversie by it self and out of its own proper reasons though I do not hinder but that we may prove some particular points this way also yet we have insinuated above in the sixth Point how we may apply this general way to decide any particular question concerning matters of Faith wherein the party with whom we deal desires satisfaction Again the same Method will teach us how we may with ease discover all Heresies whatsoever For it is easie to know what Doctrines are delivered by the Roman Catholick Church which we have proved to be not only a true but the true Church as Articles of Faith either out of the Canons of General Councils admitted by that Church or out of the Authentick Catechisms or Professions of Faith used among Catholicks or finally out of the unanimous consent of Catholick Doctors and if there be a Debate among Catholick Writers whether such a Doctrine be delivered by the Roman Catholick Church as an Article of Faith we oblige no Body to look upon it as an Article of Faith of that Church nay the contest between Catholicks and no Catholicks is not whether