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
such Doctrines be Articles of the Catholick Faith or not but whether they be errors or truths Now if one knows what Doctrines are delivered by the Catholick Church as Articles of Faith he may easily know what Propositions are immediately opposite to such Doctrines As for example if one knows that Purgatory is delivered as an Article of Faith by the Catholick Church he cannot but see that No-Purgatory or the denial of Purgatory is immediately opposite to such an Article And if one knows what Propositions are immediately opposite to such Doctrines as the Catholick Church delivers as Articles of Faith he knows also what Propositions are Formal Heresies For all Formal Here sies whatsoever are immediately opposite to some Doctrine taught by the True Church i. e. the Catholick as an Article of Faith Moreover if one knows what other Propositions do necessarily infer any Formal Hetesie he knows also what Propositions are virtual Heresies For a'l virtual Heresie must necessarily infer a Formal Heresie And because the Roman Catholick Church is not only now the True Church but will be till the worlds end for among other things which she delivers as Articles of Faith one is her own perpetuity by help of this Method we are taught not only what Heresies now are or have been but also what Heresies shall be hereafter if it happens that any new Heresies be broached For all Heresies whatsoever must necessarily be contrary to some Doctrine delivered by the Catholick Church as an Article of Faith Yet further by the means of this Method we may solve all Objections against the Truth of the Roman Catholick Church or any Doctrine delivered by it as an Article of Faith shewing in general That whatsoever is or can be objected against us in this kind either from Reason or Authority is false or Incouclusive For if the Roman Catholick Church be a True Church and if whatsoever she teaches as an Article of Faith be True as we have evinced it follows evidently that what ever is or can be objected against our Church or any Article thereof must necessarily be either False or Inconclusive For it is a manifest principle of Logick That there can be no True Solid and Real Proof against a Truth or of a Falsity True it is that this Method doth not instruct us how we are to answer in particular every Objection against the Truth of the Roman Church and of the Doctrines which she delivers as Articles of Faith But this is not necessary to the end we may remain fully satisfied concerning the Falsity or Inconclusiveness of whatsoever is objected against her or her Articles All men are firmly perswaded that there is Local Motion and that we move from one place to another as reason and experience do evidently demonstrate and consequently according to the Principle just now insinuated they are cervain that whatsoever is objected against Local Motion although it seem never so hard is either False or Inclusive Yet very few can shew directly even with probability and perhaps no Body with evidence how and why each Objection in particular against Local Motion is either False or Inconclusive And generally speaking one may be certain as several obvious instances do evince that such a Thing is so without knowing or being able to assign either the particular manner how it is so or the direct and proper reason why it is so and consequently one may be fully satisfied that such an objection is either False or Inconclusive though he be not able to give the proper and direct reason why it is so And although I must needs confess that there are several other ways to demonstrate the Truth of the Roman Catholick Religion as there may be many reasons and all of them very good to prove the same Truth yet it is easie to force our Adversary to come to this Method For all Methods whatsoever to prove the true Religion or any other verity are grounded either upon Reason or Authority If our Adversary will be tried by Reason the way we have taken in this Method in order to find out the true Religion is built upon Reason For Reason shews us that there is something better than another and that if there be something better than another there is a God and that if there be a God there is a True Religion and thus Reason guides us downwards through the forementioned Points till it has proved That the Roman Catholick Religion delivers nothing as an Article of Faith which is not true and that then we are to believe her in whatsoever she teaches as such But if our Adversary will be tried by Authority either of Scriptures or General Councils or ancient Fathers or Modern Writers This Trial if it be well managed must depend upon the knowledge of the True Church and True Religion For certainly no Body in matters of Religion is bound to be tried by the Scriptures Councils or Doctors of a False Religion We cannot in prudence require of a Christian to stand in Debates of Religion to the Decisions of the Alchoran the Scripture of the Turks or to the Decrees of their Councils and Doctors Wherefore when men appeal to Scriptures Councils or Doctors for the determination of Religious Debates doubtless their intention is to appeal to such Scriptures and Councils and such alone and to all such as are admitted by the True Church and to such Doctors only as are Members of the True Religion And how can we know what Scriptures or what Councils are admitted by the True Church or what Doctors are Members of the True Religion unless we know which is the True Church and which is the True Religion For what Saint Augustin said of the Church in order to the Scripture Ego vero Evangelio non crederem nisi me Ecclesiae Catholicae commoveret authoritas Aug. lib. Epist cont Manich. cap. 5. may be extended to Councils and Doctors For the present True Church decides not only what ancient Councils and Doctors have been Orthodox but also what modern Councils and Doctors are so We force therefore our Adversary to the investigation of the True Religion and then we may set upon him according to the Method above-mentioned Moreover when one appeals to Scriptures Councils or Fathers sure he appeals to them as rightly understood For who will be tried by Scriptures Councils or Fathers understood in a wrong sense Now if there arise a contest as commonly there does between us and our Adversaries concerning the right meaning of the places alledged out of Scripture the same is of places alledged out of Councils or Fathers certainly the Judge to decide this Debate must appertain to the True Religion For who will make his application to an Atheist to decide matters of Religion or what Christian will go to a Turk or a Jew to determine matters belonging to Christianity In like manner when one appeals to the private Spirit in matters of Religion sure he will not appeal to the private
Spirit of an Atheist or if he be a Christian to the private Spirit of a Jew a Turk or an Heretick His intention therefore is to appeal to the private Spirit of such as are of the True Religion and we cannot be ascertainâ—d who or what appertains to the True Religion unless we be informed which the True Religion is And thus we force our Adversary again to make enquiry into the True Religion and then we may attack him after our own way asking him whether he grants the Roman Catholick Religion to be a true Religion if he grants it we may shew according to what we hinted above That the Roman Catholick Religion is the true Religion and if so that to her appertains the judgment of Controversie and of the true and genuine sense of Scriptures Councils and Fathers Whence I conclude that till we have found out which is the true Religion scarce any other Thing under Debate appertaining to Religion can be proved And when that is found out all other Things appertaining to Religion are proved without difficulty And here I cannot but reflect upon the unreasonableness of our Adversaries who will tie us to certain Topicks without giving us leave to make use of others of no less force Some will have us shew them in the First Four General Councils or in the Fathers of the First 600 years after Christ in express terms all the Points which we defend in opposition to the Protestant Church and unless we can do it they proclaim the victory against us And why might not we in the same manner require of them to shew us in the Apostles Creed all their Thirty Nine Articles or in the First Chapter of St. Matthew's Gospel all the Mysteries of Christian Religion we admit beside the Four First General Councils several others of equal Authority and beside the Fathers of the First 600 years other Fathers and Doctors Others will have All Controversies decided by express Scripture and by their Scriptures only and with their versions and interpreted according to their sense without hearkening either to Councils or Fathers or any other Topicks though very solid and effectual whereas any good and solid argument let it be drawn from any Topick whatsoever is sufficient to evince a Truth and no Body can with reason require more of his Adversary than that he should prove solidly the Thesis which he undertakes to defend Neither is it necessary That all Truths should be evidenced out of every place Wherefore it is not Prudence to permit that our Adversary should prescribe us the manner wherein we are to attack him it is better to force him to fight our way For though perhaps the way he proposes unto us may be apt enough yet another may be more advantageous and an adversary may with more ease find in a way wherein he is versed Cavils wherewith to elude our Arguments though never so good then if he be brought into a road wherein he is not acquainted Yet because they may have no occasion to quarrel with us as if we did refuse to be tried by Scripture we profess that we are not unwilling to be tried by it But then it must be with These Conditions which no rational man can look upon as absurd viz. By True Scripture By the whole Canon of Scripture By the True Versions thereof and by Scripture rightly understood The same may be said of Councils and Fathers We have made frequent mention in this Discourse of Fundamental points of the True Religion yet we do not require of our Adversaries that which they are loth to do to exhibit unto us a Catalogue of all such Points What we require of them is only That they grant this point to be Fundamental and Essential to a True Religion viz. God is not the Author of any error or corruption whatsoever or whatsoever God reveals is true And sure no Body who grants any true Religion yea any True Deity can refuse to grant This position For it is certain that there are some Points determinately Fundamental and Essential to a true Religion and if there be and such why not this The very Foundation of Divine Faith consists in this Principle That God does neither deceive nor is deceived in any Thing whatsoever and consequently that he is not the Author of any error great or little and that what ever he reveals is true Otherwise one might say Though God has revealed such a Thing perhaps it is not so as he has revealed it which doutbless would be a manifest Blasphemy Yea the reason why we ought to believe God before man is because men do many times deceive and are many times more deceived But God does never deceive nor is deceived We have mentioned also several times Natural and Revealed Religion By Natural Religion we understand Those necessary common Principles of Morality relating to our duty towards God our selves and our Neighbour which Nature has printed in the hearts of men and are usually stiled The Law of Nature Such are these Principles Do as you would be done by Worship God Honour your Parents Obey your Superiours Fly Evil. Do Good and such like Natural Religion also does inform us concerning several Attributes of God as that he is Supreme Governour of the Vniverse That he is not idle in the world That he complies with his Character and consequently that he rules and governs the world That he is just and merciful and consequently that he will reward those who do well and punish such as do ill By a revealed Religion is signified a Religion that contains either some high Mysteries seated above the Sphere of Humane Reason or some particular manner of worshipping God or some particular matters wherein we are to obey him freely revealed unto us by God Now God may manifest his will unto men divers ways either by Writings Words or other Signs by positive Injunctions or by Silence as men also may manifest their will by himself or by others Commissioned by him whether Angels or Men or he may manifest his will partly by Writing and partly in Words or by Writings or Words so clear that any one may understand them or so obscure that to understand them there is need of an Expositor He may also determine by himself the particular manner wherein he will be worshipped and the particular matters wherein he will be obeyed or he may assign others to determine them and though it be Free for God to chuse this or that way of governing men yet supposing there are men he must needs lay hold of some way or other to manifest unto them his pleasure otherwise he would not comply with this Character of being Governour of the world and consequently there must be some Religion freely revealed by God Besides out of that common notion of God assented unto by All Ens Optimum Maximum the Best of all Things though we may prove the Existency of a Deity by other Notions agreed upon by
it is still true and since certainly it cannot be found but among Christians I conclude that only among Christians the true Religion is to be found Neither can I omit here to take notice of a certain kind of men who term themselves Virtuosi or the Wits of the Nation that deny all matters of Fact unless they perceive them by their own senses and admit nothing else but what Natural Reason does demonstrate unto them So that they deny both Divine and Humane Faith all the Mysteries of Christianity and all revealed Religions But the Absurdity of this opinion is manifest For as concerning what they assert in reference to matters of Fact we may tell them that according to their Principles we cannot believe That they think what they say neither can they believe That we think what we say For their Thoughts to us and our Thoughts to them are matters of Fact seated beyond the pale of the Senses and consequently if their Principles be good no Body ought to treat with them nor they with any Body For no Body ought in prudence to deal with him whom he can never believe that he thinks what he says Whence all Humane Conversation would be cast off which is against the very nature of man For man is defined by Philosophers Animal Sociabile Yea the signification of Words Characters and other arbitrary Signs wherewith we expound to others our Thoughts do depend upon Humane Faith and upon the perswasion we have that the First Inventers and Masters of Languages intended that by such words such Things should be signified and so by denying all Humane Faith they render void the Instruments of Humane Conversation Moreover no Servant ought to obey their commands no Body ought to condescend to their requests For no Body according to their Maxims can believe that they intend what they seem to command nor that they desire what they ask the actual intentions and desires of men being matters of Fact which do not fall within the verge of our Senses And sure no Body ought in reason to obey the commands of a Superiour unless he believe that he seriously intends what he commands nor condescend to the request of a Friend unless he believes that he desires what he asks Again such men as These if they stand to their Tenets cannot believe that they have any right or title to the Estates or Prerogatives which they possess For the right to such Estates and Prerogatives does as we suppose consist in that they descend from such Ancestors who entailed upon their Heirs such Lands or Titles and according to their Maxims they cannot believe that they descend from such Ancestors For they never perceived it with their Senses Why therefore may not one take away their Estates since they can plead no right to them Finally their actions do manifestly contradict This their assertion For they scarce do or say any thing great or little wherein they do not govern themselves by the humane Faith of some thing or other as they Themselves may easily be convinced of if they will be pleased to reflect upon their own actions Now concerning what they affirm of Natural Reason to which they will needs seem to be so much devoted there can be nothing more contrary to Natural Reason than to perswade our selves that we ought to believe nothing above it For though Natural Reason does not demonstrate unto us Those Mysteries which are above its reach yet it does demonstrate that there are such Mysteries For what is more clear to our Natural Reason than that God does know things above our Natural Reason Otherwise he would not be infinitely Wise as he would not be infinitely Powerful if he could not do Things above our Natural Forces If he knows such Mysteries Natural Reason Demonstrates either that he may reveal them unto us immediately by himself or that he may Commission men to that intent otherwise he would not be infinitely Powerful and that if he does reveal them unto us either by himself or by men whom he has commissioned to that purpose we ought to believe them otherwise he would not be of infinite Authority Whence I conclude out of the Principles of Nature that we may be bound to believe Mysteries above the reach of Natural Reason For if God does reveal them we are bound to believe them But he may reveal them therefore we may be bound to believe them Hence it follows that his consequence is Null though so common in the mouths of the Virtuosi viz. Such a Mystery is above the reach of Natural Reason Therefore we are not not bound or we cannot be bound to believe it Again if God can commission men to preach unto us Mysteries above the reach of our Natural Reason he may attend them with such Marks and Signs as may evidence unto such as are concerned therein that they are commissioned by God unto them For of what value is a Commission unless the Authenticateness thereof may be made evident And here I leave these Authors to think with themselves what Signs or Marks they would prudently require to be perswaded that such men have been commissioned by God to preach a Religion and we engage to evince That such Marks did concur in Christ and his Apostles and several other Preachers of Christian and Catholick Religion with this Advertisement that they cannot rationally require a greater evidence of Gods commands to think themselves bound to obey them than of the Kings Commands in order to submit unto them even in matters wherein their Lives and Fortunes are concerned For the greater Obligation of obeying God before men does not necessarily consist in the greater evidence of his Commands but in the greater Dignity and Authority of his Person Perhaps some may object That if we can find out the True Revealed Religion by the light of Nature without being guided therein by the True Religion or Church why may we not find out All the Articles of the True Religion and Church without being guided thereby and without the previous knowledge thereof by the light only of Natural Reason To this I answer that with as much reason I might ask our Adversaries why we may not build the Superstructures without laying first the Foundation as we can lay the Foundation without laying first another Foundation or as we can go by our selves to a Master to be taught by him why can we not learn by our selves what ever such a Master can teach us or as by oâ—r selves we make application to the Judges constituted by the King to know the True Sense of the Law in intricate places why may we not understand the True sense of those places without making any such application Certainly there is no Body who does not plainly see that such questions are frivolous And such doubtless is the forementioned question our Adversary proposes unto us For the True Church is the Pillar and Foundation of Faith the. Mistris of what we are to believe