Christian posterity give assent to the whole Sacred Volume of Scripture by the same method and means by which Adam assented to and believ'd that Synopsis of the whole Gospel The seed of the Woman shall bruise the Serpents head If it is said that Adam's posterity have a measure of knowledg as much greater than that of their first forefather as the second Adam is justly exalted above the first yet this advance of knowledg owes not its Original to mere natural powers For though the Christian Believer without breach of modesty may be said to know more than his first Forefather yet that higher degree of knowledg doth not only owe its improvement to a fuller declaration of God's Will in the latter than in the first Gospel preacht to Adam by God himself but also to the Divine supplyes which are proportion'd to the extent of the Revelation otherwise the Christian could no more believe his large Creed than it can be imagin'd Adam could have comprehended the sum of it declar'd to him in few words without Divine interpretation or assistance If this instance seem not close to the question let the will and the understanding be two eyes of faith though by some one is called blind Caeca potestas which error is corrected by later Philosophy be examin'd and they will in their pure naturals be found defective For as in naturals 't is not enough that the eye is well disposed but a certain position of the object and direction of the eye is necessary for some Discoveries so although 't is allow'd that Reason is no more new Reason by Grace than an eye is a new eye which by skilful directions discerns that which it saw not before yet this assistance though it do not frame sight but direct the eye 't is enough to destroy that position which says in spiritual Vision only the object is brought nigher Add to this the mere disposal of Media in order to perfect Vision and it will give way for this assertion that Divine assistance is necessary for we must acknowledg that several conclusions have been passed as true which before were doubted of when a quick and happy invention hath found a fit medium to prove them or at least render them more easie to be understood To instance in that which is nearest to man his own Soul its existence is better apprehended by being compared to some thin air which hath power though invisible Besides it is beyond dispute that some supernatural power infuseth notions in dreams which the Soul it self could not excite I dispute not whether there are any such in these days 't is enough to shew that the Divine method without violence to Reason hath made such discoveries in some ages of the Church and may continue his assistance though not in the same manner for that would not appear consistent with the setled and more perfect state of the Church to help Reason in giving its assent to Divine truth I need add no more for the confutation of the Reasoners position than the proposal of the Discourse in the former disqusition which shews that there is a Beam in the eye of Reason which if not removed renders it so dim-sighted that it cannot discern the Elements and first principles of Religion which are rudely in mans mind and need some assistance for the due composure of the thoughts concerning God and his worship wherefore let the Reasoner consider Grace but as a Chirurgians hand which couches a Pearl on the eye or takes away the Gutta serena Yet by this act the sight is better and this cannot be without alteration Add to this the proposal of objects and the disposition of the eye and media which the eye it self cannot dispose is enough to shew that Grace by such acts may be said to have alter'd the sight which might be rendred obscure and confused by default of the medium or Organ for as the Soul looks through the eye as a Glass which if sullied or discolour'd by any Disease the judgment is pass'd according to the tincture which is in the eye not in the object and consequently is as ill a Judg of colours as he who views objects with colour'd Prospectives or any Catoptrical device to deceive the eye so in spiritual Vision the Soul looks with the eyes which have the disease therefore 't is not probable it should discern its own malady much less discover truth To conclude this part of the Disquisition it may be confidently affirmed that Grace alters the sight though it do but take off a film or scale as from St. Paul's eyes which the natural man by his own power is no more able to remove than the eye by dropping tears a way to put out eyes rather than restore them can do as much as any eye-water which the Oculist can prepare From what is here said there is an easie digression to the other part of the Disquisition how Reason is laid aside in some acts of Faith a question which much exercised the Reconciler whilst it doth not follow the dictates of its own understanding but gives it self up to the guidance of another the Divine knowledg which advantagiously supplies natures defect which makes way for this conclusion viz. Reason in some cases is as much and may as properly be said to be laid aside as a Judg who is limited by his Monarch that he may not pass sentence in all cases on his own judgment but in some must consult and follow the directions of the supreme Magistrate by doing of which he is so far laid aside that as to that particular case he may not so properly be called Judg as a Proclaimer of Justice determined by his Superiour And for the illustration I cannot but insert a story which I borrow from an Eminent Mathematician who says a Judg puzled with a Case of two persons who had made exchange of Fields which were Isoperimeters or of equal sides but different figures one a Rombus or oblique Angled the other a square or right Angled parallelogram was necessitated to call a Geometrician to discover the Cheat which discovery in strictness was enough to call the Mathematician Judg though the sentence was pronounced by another This is applicable to the Spiritual method of improving the understanding and determining the Will in matters of faith if God be considered as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inform Reason which is defective and as ignorant as the Judg in the former Case From this instance 't is plain and easie to imagine how advantagiously Reason is laid aside being diverted from its usual method in giving assent to propositions which are true yet in themselves not sufficiently evident now evidence of the truth to the Soul in its pure naturals is so necessary that there is no assent certain without it but it is otherwise in the act of saith when Divine Testimony supplies the place of natural evidence If it be urged that Reason proceeds according to it's
of a visible Church at any time since it was founded if not the being of any truly so called For that principle which obligeth a man to believe that all Councils have been fallible will never put him out of doubt whether the profession of the Church at any time was agreeable to the truth of Religion For seeing the Reasoners rule admits of nothing as certain further than it is knowable by some faculty of the Soul independent form Divine assistance it is impossible that he can have any more than conjectural knowledg Reason being not able to inform him of a Criterion of a true Church by its own evidence but by Revelation which says the true faith shall not fail Now that this true faith is in a doubtful case must be determin'd by those who have power from God to make a certain discovery of it That which is said is so agreeable to the Apostolical rule no Scripture is of private interpretation which must be confest by the Reasoner though there was no Sacred Authority to confirm that Canon that it is only necessary that objections are remov'd The first of which may be this that by the delivery of Reason in private persons to be determin'd by that which prevails in a multitude is to make or set up a Rational Papacy For as each Member of the Roman Church is no further esteem'd Orthodox than he delivers up his private reason either to the Pope alone or as he is in juncto with a general Council which is said to have such power to determine infallibly though the interpretation make Scripture to be no Scripture So every Christian is to be esteem'd Orthodox or Haeretical according to the sense of the Council which hath power to interpret and make his reason to be no reason No such conclusion can follow and if it did it would not break the force of the arguments which confirm the former positions For suppose the Definitions of Councils as conclusions which Reason draws from the premises nor as none can be so rash as to say Reason makes the conclusion true which was so before only it could not commend it to the will and understanding as an object of natural faith till the two propositions were brought as witnesses of the truth of the conclusion or that Logick creates truth but only assists the invention in its search for it so by the same reason none may say that Councils make Articles of true Religion though they are the means of their discovery But let this objection be consider'd as it relates to Papal Decretals The name Pope will never affright the sober man out of that reverence which is due to just Authority Councils and holy Synods or if it be found to be so in a single person For if it could be prov'd as some have affirm'd that the Pope was and is the Church Virtual it would be beyond dispute that infallibility did at some time since Christian Religion was in the World sit in the Chair or at least may do when fundamental controversies arise which threaten the Churches ruine without the imputation of making Scripture to be no Scripture by his Authority It may be safely said by any Christian that he would not give assent to several Doctrines which are urg'd as matters of faith necessarily to be believ'd for the attaining Salvation did not the Church declare them to be so yet the same person on the same principle is not oblig'd to think that which is so defin'd by the Church is made true by its definition Hitherto I have us'd this comparison which makes the determinations of Councils as conclusions of a Syllogism made by the Heads of the World to illustrate the answer to an objection but it being so apposit to another design it shall be us'd to shew that the Reasoner in a Council is not capable of making a Syllogism from mere natural Topicks to demonstrate the truth of that which is debated This will appear to be true from the consideration of the Structure of a Syllogism which leads us to the knowledg of a proposition which was less known by others which are more evident and easie to be understood For the medium which is an ingredient of both propositions is as clear and as certain as a common notion and the truth of the conclusion depends on it which if mistaken makes the Syllogism a fallacy Suppose therefore the Members of a Council as so many Scholasticks arguing they have no such common notions as Philosophers have by which as media they can draw conclusions Although it must be confest that the understanding by its own evidence can judg of the truth of some propositions viz. It is impossible God can do any act which implyes a contradiction c. Yet Divine Revelation is the medium by which truth in propositions which are more obscure is determined Hence it sollows that the Sanctions and Definitions of Councils must be said to be Hypothetically pronounc'd true as this saying is viz. If the Moon is Eclipsed the Earth interposeth it self between it and the Sun Not unlike this is the way of arguing in a Council which proves Christ's humanity from his Passion for if he suffereth humane nature did interpose it self else he could not suffer Now as none will say there is and always was anecessity not in the nature of the Moon but in the manner of its motion that it must be Eclipsed at some times for to say so is to confine the Almighty's wisdom to one System and to take away the possibility of the Worlds being in such a frame in which neither Sun or Moon might be Eclipsed but when it is seen to be so it is evident that the Earths interposition is the cause of that seeming defect So a Council cannot conclude the necessity of Christs being Man but Hypothetically For the Divine decrees which reason cannot know but by Revelation are as the condition or antecedent which makes Christ's humanity necessary Let not this assertion seem strange since it is impossible but that reason must be defective as it appears from the former instance as also from this consideration that the mere Reasoner cannot conclude the necessity of Christs incarnation and will be more at a loss in other mysterious matters of faith The definitions and conclusions of Councils thus hypothetically drawn are not less certain because they are such seeing the Antecedents of their propositions are matters of fact contain'd in holy Scriptures and those who discourse have Divine assistance in discerning the connexion and inferring the consequences Now the connexion and sequel is true because of the Divine direction as is already prov'd and the Antecedent viz. matters of fact is so as it appears from the miracles which confirm'd their truth which were such as reason might discern to be Divine for Reason may be allow'd a Judg in this case though not in all doubts which come under debate in a Council The reason of which is this
Miracles being works which exceed mere natural power or ordinary course of nature it is furnished with faculties which can discern what is natural and what not but is at a loss in higher mysteries This assertion perhaps may be checkt by an instance in conciliary proceedings in discerning Canonical Books of Holy Scripture from Apocryphal or any falsly so called in which judgment is past by mere rational evidence whilst it distinguisheth the one from the other by their Contents This must not be granted for though the contents of Holy Scriptures are a good argument of their truth yet they are not the only Characteristicks to distinguish them from others which are not Canonical When there is any debate in a Council concerning any part of Scripture to be admitted into Canon appeals are not made to mere Reason to judg of its contents any further than by comparison of them with those of other Books which are received without any controversie It is the Councils business to argue as the Apostolical Canon says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Church of England concludes the definitions of Councils deductions of Reason Artic. 21 which admits of this limitation or rather interpretation that though Reason draws the conclussions yet their truth is not measur'd by a bare congruity to it but the reception of it in the primitive Church or the most free and unbiassed Councils and so much of its as belongs to the Old Testament by the Jewish Catalogue and by several other Rules which are as a Touchstone to discover Gold and distinguish it from baser Mettals To speak all Conciliary Discussions in this case do not inquire how Revelation is agreeable to Reason but what is to be admitted as Revelation and what to be rejected and when that is done compare one Text with another till they agree which consent is the most infallible evidence of truth However it is scarce probable that the Reasoner will be perswaded or argued out of his pretended private infallibility whilst he concludes every individual man may proceed on the same ground which Councils do because each rational man being in some degree more or less able to draw conclusions by Analogy or comparing the several contents of Holy Scriptures Wherefore let it be suppos'd that each reasonable man is naturally qualified to find truth yet seeing the promise of Divine assistance which is the most sure foundation on which infallibility can rest is not to a single person those natural qualifications cannot assure them of finding it I am sensible that the Reasoner may take occasion from what is said of urging a question whether the former assertion doth take the priviledge from every private person so that in any case he cannot interpret Scripture The affirmative of this question may be safely maintain'd as it hath respect to private persons who are known Members of the Church and have opportunity of being acquainted with and to be inform'd what is the interpretation and sense of the Church in general which must be a direction to those who pass judgment in particular cases for they may not appeal from Synods to their own private reason and because truth is certainly to be found in Councils and there are Rules of finding it If it is further demanded whether a private person who hath neither learning or opportunity to understand the sense of the Church may not be a safe interpreter of Scripture in order to his own Satisfaction and Salvation As this proposes an extraordinary case so the answer may be dubiously return'd However it may be said to the first part of the question that it cannot be well supposed that any illiterate person should of necessity be ignorant of the sense of the Church seeing he is a known Member of the same and the pastors are as Mouths to declare it To the other part of the question which supposes a Christian so unfortunately amongst the Infidels plac't that he cannot have access to Pastors of the Church it is enough to propose another question viz. Whether the Thief on the Cross who may be supposed to want time though nothingmore could be wanting whilst Christ was with him did give assent to all fundamentals of Religion by faith as explicit as is required of other Chistians who have the advantage of more time and other circumstances The answer given to this will help the solution of the other doubt The manner of Conciliary proceedings being considered and the unfitness of the mere reasoner for such debates in he next place the necessity of Councils shall be prov'd by which the other part of the Disquisition will be better understood Such Sacred Assemblies are necessary though not at all times for some ages pass't without them for the exigency of the Church requires such supplies To imagin it could always be without them is to conclude it exempt from all possibility of erring and independent as to the Divine conduct which is promis'd to lead it and continue it in the way of truth The former cannot be granted for Heresies must be and then there is as great necessity of their condemnation The latter cannot be allow'd for as it intrenches on the Divine Dominion so it doth equalize the Church Militant with the Triumphant whose greatest Trimuph is ovr Error This necessity of Councils is confirm'd from the consideration of different opinions concerning matters of faith which equally commend themselves to the Christian and render his Will so indifferent that he knows not to which part to incline till determined by Authority It is no strange thing to meet with two opinions in other cases which plead for themselves with such equal probability that the most accurate judgment will rather suspend its belief than give assent to either neither let it appear a prodigy if Religion afford such cases as would render its proselytes or professors sceptically puzled without a more infallible guide than their own Reason But it may be said that in other cases the wise men do not give themselves up to a Sect or Council of Philosophers to be Vmpires in dubious matters This is granted for it is unreasonable that they should deliver up their Reason to the most fam'd Sophies but the reason is not the same in Religious debates For a single person may be qualifi'd for finding truth in Philosophy with such certainty as may vie with the numerous Sects but no private member of the Church may pretend to that cretainty which must be allow'd in Councils It is possible that one man may be master of more reason and Philosophy than is to be found in all the World at that time and one walking Library more valuable than a Vatican but Religious knowledg is not design'd to be so Monastical as to live in solitude or a single person Besides if it could be prov'd that the Philosophers had the same assurance of a true conduct in their doubts by reason which the Councils have by Divine supplies he would be unreasonable
in a high degree who would not give up or resign his private reason to their determinations The great assertor of the Roman Church D. Stap. was not altogether mistaken when he introduc't Divine assistance to help the Church in making a Syllogism though the manner of its conveyance seems inconsistent whilst he makes the Members of it to be discursive in the premifes as mere Reasoners but infallibly assisted in the conclusion for Revelation must take place of pure natural invention in the whole matter of Religious debates That there is a necessity of the Resignation of Reason to Authority must be granted and it is urg'd by several methods Two late Authors who consider'd and examin'd humane Reason endeavour to convince men of the necessity of giving up our private reason to the publick judgment of other persons who have better means of knowing of truth than we our selves have as one expresseth it and both press it by an instance of an appeal in naturals from sense to reason This way of arguing may be perswasive but not cogent enough to evince men of the necessity of that which they design'd to prove for although it is safely concluded that the Members of Councils have better qualifications for discovery of truth than private persons yet their learning and natural endowments are not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the foundation on which faith is laid Besides the similitude of appeals from Sense to Reason is not apposit and implies a supposition of the senses being erroneous which in strictness cannot be allow'd but let that be suppos'd it cannot well be accommodated to the case for sense and reason in man are not so much strangers as the publick Representatives of the Church in Councils are to its particular Members The same percipient is imploy'd in reason and sense and according to its different acts and objects hath distinct compellations sensual or rational as the same River takes several names from the Channels through which it runs For when the Soul perceives material impresses on the Brain without any consideration or reflex act it is call'd sensation as when it perceives a body as it is figur'd in that part which nature design'd for Phancy to be Triangular or Globular red or white or as it is represented in other figures or colours but when it deliberates and draws conclusions such as cannot be the work or result of a naked representation of the object it challengeth its just title rational Now to suppose this similitude exactly apposit is to conclude that every private person should have his Soul imployd and acting as junto which cannot be imagin'd in every particular debate of a Council as the percipient is in sensation and Reasoning More arguments might be urg'd to evince the necessity of Councils but I do not intend to be so voluminous but to pass to another inquiry concerning truth and its certainty of being so as it is in lawful Councils Satisfaction will be given to this inquiry if it is considerd that the true faith was once delivered to the Saints as St. Jude says and what that true faith is may be found in some conciliary Definitions since Christ's coming into the World and that it may be safely concluded that it is found when there is a general consent which is an infallible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as certain as any medium in Demonstration Suppose one true opinion in Philosophy and a Thousand in which there is truth but mixt with error If they all agree in some positions it is an undoubted argument of the truth of those in which all agree This way of passing judgment on Definitions of Councils upon examination will appear as certain as that which draws conclusions from this rule Quoe in aliquo tertio conveniunt inter se conveniunt That trite saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more than a proverbial conclusion for it is founded in reason which must conclude error hath many Moeanders and distracting paths but truth hath a narrow way in which only it self can walk And it must needs be so for this reason truth being in some Conciliary Definitions they must be as the Center in which all which are true necessarily meet If it is said that it is possible that those Definitions which are to be as a Standard to measure others may not be found the Church being defrauded or abus'd by misfortune or cunning and consequently at a loss in the search for truth as much as he who sails without a Compass This cannot be suppos'd because of the Divine promise of the preservation of the truefaith though not at all times discoverable But let it be imagin'd that some true Conciliary Definitions may be wanting then the supposition is destroy'd which implyes a Catholick consent which cannot be so call'd if but one Definition is left out Therefore it may be concluded that Truth is to be found by this Method though with as much difficulty as Archimedes discovered the Gold and the quantity of it in his Princes Crown which a Cheat had Adulterated with baser Metals Religion therefore being in its own frame and nature fitted for the severest Inquisition it will not stand in fear of the boldest Adversary Authority in its name bids the Reasoner be modest and its matter which it injoyns further commands him to be so whilst he speaks of that which transcends his understanding It may now seem proper to suggest these Arguments which seem to invalidate Authority and render it less valuable This is done by objecting the errors of Councils and the manner of their Process by Votes or Suffrages the first of which seems to insinuate to the Christian the posibility of the body of the Church being altogether disjointed and its total Apostacy with the same reason that a man may conclude that man-kind cannot be exempt from the possibility of being Cripples because that some bones have been out of their proper place and the other seems to render them more contemptible by comparing them with Processes of Courts which are purely humane both these are as easily confuted as named and may be more effectually retorted on reason as it is exercised in the several ways of Government in several ages For the former objection is removed in the precedent Disquisition and the other will appear to be weak and disabled if it is considered that Votes and Suffrages in holy Councils are as Lots in the choice of an Apostle which having infallible Direction from God may vie certainty with a Decree or any way of Election Matthias was no less an Apostle neither was his Authority more doubted with which he was invested by Lots than that of the other Apostles who had an oral mission from Christ himself I might further assert Ecclesiastical Authority by shewing the safety of relying on the Authority of Councils with a more firm assent than History or the humane Law-giver can challenge For the Historian I mean the profane commits not Annals to
also consider'd if the will and understanding are the Elements of Faith that an Ethnic laying aside the Divine Testimony and retiring to his reason would be more confirm'd in his perswasion As a Chymist asserts his principles and practical knowledge above that which Theory teacheth whilst he Analyses or dissolves a body by which he makes sense a witness of his reason and gives evidence of the truth by both or as the Mathematical knowledge challenges greater certainty than that in other Sciences which taking a Scheme asunder by demonstration and rebuilding it on the same principles confidently and justly calls it true but the success is different in Religious cases as in some curious contexture which is defective by its too fine threads and not far remov'd from nothing when most tenderly unwoven To this another consideration may be added how it can be imagined that the Heathens should be ignorant of the contents of Religion at least so far as practical seeing Reason is allow'd a Judge naturally qualified for decision of Religious controversies and consequently able to comprehend matters of Faith and in capacity to frame Religious precepts or notions without any assistance from without but only furnisht with its own innate faculty For that as well as he who is set up as judge in all controversies must be supposed to understand the whole Law though particular cases determine the sentence to some parts of it Let this be illustrated by that fam'd instance of a Theorem revealed to Pythagoras by a Daemon which although acknowledged to be borrowed from Revelation yet the principles by which judgment was past on it were not derived from that kind Spirit and it may be though possible that the Sophy might have made the discovery without that Monitor and himself proclaim the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This instance apply'd to the present case will force the Reasoner to confess that it was possible that the Ethnic might have luckily discover'd the matter which Religion proposes to be believ'd by his own saculties following their natural conduct which cannot be granted If it is objected that a great part of Religion is to be found in Heathens writings It may find an answer from this consideration that no arguments taken from Pagans Books for the proof of the truth of Religion can be said to prevail otherwise than by being probable and perswasive and they borrowing their force from Christian Interpretations and those which have influence on practice notwithstanding the seeming affinity between Reason and Religion are like Towers or Buildings which at a great distance seem contiguous which the eye by a nearer approach finds remov'd from their fallacious neighborhood That which is said may find another check from the Reasoner's fundamental position which concludes that it is a sufficient assistance to reason in act of faith if the object be brought nigher by Revelation which if true he may impute Heathenish ignorance in matters of Religion to no other cause but the want of holy Scriptures and retort the force of the former considerations by proposal of this question whether it is possible that the curious and secret Mechanism of nature in Animals and other Bodies could be discern'd without a Microscope which being deny'd may make it applicable to the former case Revelation being as necessary for the begetting of faith in the Heathen as a Glass for discerning the small parts of matter This must not be deny'd but if by Revelation the bare proposal of holy Scripture is understood as sufficient to command assent this will be a necessary consequence That the true Religion was not imbrac'd or believ'd in several Ages for no other reason than the Sporades which were confusedly discern'd in the Viá lacteá were not discern'd till Galilaeus made the discovery For as a Telescope was necessary for the discerning of the one so the holy Scriptures for believing of the other the want of which cannot be thought the sole cause of infidelity the contrary being demonstrable from the practice of the Jews who must not altogether by one peremptory sentence be depriv'd of their Reason who have not and perhaps could not be reduc'd to belief though conversant with holy writings this makes way for this Disquisition Whether in the act of faith the understanding is enlightned and consequently the will determined in such manner as it cannot be by a mere natural conduct The affirmative of this may be proved according to the method of the Schools from this Topick of Gods concurse with man which alwayes leaves goodness as its effect which must be called perfection according to the meaning of the Character which was given of the whole Creation that all that was made was good viz. Every Creature perfect in its kind seeing therefore faith is the work of God on the understanding 't is past doubt that it is improv'd and the sight more perfect How it is perfected shall be declared in another disquisition in this place 't is enough if I remove prejudices which the former assertion may create by saying that the perfection which the Soul hath in the act of faith is not such as advances its nature to an Angelical degree of knowledge yet it hath more than could be the result of mere natural powers guided by their own methods Neither must this perfection be restrain'd to simple apprehensions or notions but complex which would be as Ropes of Sand without any true connexion which must be such because matters of Religion transcend reasons highest pitch which knows not how to compound its notions or thoughts so as to make true propositions as may appear from an instance in one fundamental If this question be proposed to reason whether God and Man could be in streight an union as they are in Christ's person it must remain undetermined And God and Man must stand in the proposition as Subject and Praedicate till Divine testimony comes as a Copula To prevent such misprisions this explanation may be added viz. That by the perfection attributed to the Soul in the act of faith no new faculties are to be suppos'd that could transform its nature and remove humanity to another kind However that which is said may make way for an objection if the mind is thus perfected or inlightned to discern the truth of proposition of which it must be ignorant whilest guided or inform'd by its own natural evidence and conduct all believers are Enthusiasts This is no necessary consequence of the former assertion For Enthusiasin derives not its name from the Divine concurse with the Soul in some particular acts but when it comes at times when it is not expected and out of the common course and method or when knowledge which seems extraordinary such as a man could not attain to by use of his reason and which he doth not understand when spoken Now the improvement of the pious mans knowledge which is acquir'd by regular means which Religion commands to be us'd deserves not
sub Orcum The Oracles were necessitated to make such confessions it being one part of their pennance to proclaim their own weakness and necessary subjection to that supream Being of whom they so prophetically spake as if they had been the Oracles of God as appears by the answer given by Apollo's Oracle to one demanding what God was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who could imagine that the Devil was the Authour of this almost sacred verse were it not consider'd that God layes a necessity on the evil Angels that they shall proclaim his power for the Devils in the Caves and Groves as well as those amongst the Tombs did speak truth concerning Christ though it added to their Torment This is enough to demonstrate that those true sayings when spoken by them were extorted and they as much as spiritual beings are capable of put on the rack by such confessions This Oracular cunning which would not confess Christ but when forc't occasions a remark on the Devils subtilty who being necessitated to acknowledg him insinuates this to his Votaries that Oracles are God's Nuncio's and ally'd to a Deity as Ambassadors whilst the lye is minc't by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the Reasoner take advantage from this citation of refuting the former position by saying that they seem'd not to aim at adoration as infinite beings neither were they esteem'd by wise men as any other than Angels as appears from Heathen compellations which speak them Ministers beside the Oracles more plain confession who would have prayer directed to him in this language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet it must be observ'd though the Devil calls himself Daemon or Angel yet he calls himself omniscient and owns universal wisdom which cannot be allow'd any Creature and seeing he injoyns a form of Prayer to be directed to him he tacitly insinuates to his Votaries that he is God for he to whom Prayers are made must be God according to Heathens Religion which owns no invocations of Creatures as Mediators But let it be granted that the Oracles were Angels and only Jupiter Apollo which some other were ador'd as Deities this concession will be so far from destroying the former position that it rather confirms it by allowing adoration to finite beings such as Jupiter and Apollo and many other who must be in the Catalogue of men who made use of Dreams and Oracles to promote their Apotheosis as Lactant. cap. 8. De origine erroris argues Eos ipsos quos docuimus Deos non esse Majestatem suam ostendisse prodigijs insomniis auguriis Oraculis c. More might be cited out of that Chapter as pertinent the design of which as well as of this Tract being to shew the use of Reason in Religion and how much the natural man is guilty of folly who intirely resigns himself to its conduct but I am sensible that I must appear tedious in this first Disquisition and inexcusable too did not the Subject treated off exact the most strict examination and starting all that can be said against the former position Wherefore let the Reasoner object in another way of Heathens practice in shewing that they did not always terminate their Devotions in that Being in which they found a specimen of Divine power or knowledg which may be prov'd from the Sibylls who appear'd no less Divine than the Oracles yet were so far from being ador'd that they scarce found civil Entertainment from the greatest Personages in the World to this objection I will only suggest these considerations as an answer That the disregard and little estimation they had in the World proceeded from the different manner and matter of predictions of the Sibylls and Oracles the former were to come to pass after many Revolutions of Years and Ages the latter as ex tempore Prophets spake to every particular question and their mouths open to each Votary Now seeing the Sibylls prophesies were to be fulfilled not untill some ages were past it may be easily imagin'd that active minds would be more prone to adore the Oracles who were as Tutelar Angels to advise in every particular case than those who spake more generally of what should come to pass at further distance Another reason may be given why the Sibylls were not ador'd because their Birth and Linage was but humane it was not probable they should purchase Adoration for the known humanity was an obstacle which hinder'd worship due to him to whom all Oracles and Angels submit with fear of that power which was able to silence them If it is said that this answer cannot remove the objection for the same reason will destroy Heathenish Devotion to Jupiter and other reputed Deities who were only men Deifi'd by opinion of some fond Votaries It must be answer'd that they were esteem'd as eternal though really they were mortalls which opinion was enough to denominate them Gods for in Heathens devotion to be and to be believ'd to be so was the same As Alexander thought it was enough to his purpose that the Barbarians were perswaded he was a God though he knew himself to be but mortal as he glories in the delusion whilst he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Idiots conquerd themselves by their false zeal and perswasions so it answers diabolical designs if Devils are mistaken for Gods Besides the Sibylls were so much like Apostl's that they did not pretend to Worship due to them but another of whom they Prophesied neither did they as the Devilish Oracles require any form of Worship or Prayer to be directed to them it was as much as they aim'd at if they were thought according to the Etymology of their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of the Heavenly Counsel If that age had been so zealously inclin'd to adore their wisdom and could be imagin'd to have consider'd their Prophesies as fulfilled yet the matter of what was foretold would convince the World that they were not Gods nor claim'd Adoration These circumstances consider'd will give satisfaction to the question how it happend that Sibylls were not Ador'd as Oracles and shew that it is enough to confirm the former position viz. That Devotion may be terminate in some finite Being as supreme though not in all appearances of extraordinary power These obstacles being remov'd the next argument for the proof of the being of a Deity shall be examin'd which is taken from that prevailling Topick of paternal love and care which is presum'd to be such as would not deceive his Son by a successive Tradition of the being of God which is so universal that Barbarians are not without it which if false would be such an unnatural deceit that Stage nor History can parallel This argument hath more strength from this consideration that as the Fathers would not be so unnatural to deceive their Sons so would they not suffer themselves to be deceived in matters of great moment This is so probable