Reason and religion, or, The certain rule of faith where the infallibility of the Roman Catholick Church is asserted, against atheists, heathens, Jewes, Turks, and all sectaries : with a refutation of Mr. Stillingfleets many gross errours / by E.W.

CHAP. XV.

From whence the Euidence hitherto mentioned Pro∣ceed's? That Religion only is reasonable, which Heauen declares reasonable. The Declaration is euidently made in behalfe of the Roman Ca∣tholick Religion. VVho is the misled reasoning Man? Other Particulars handled. The readiest way to Conuince Sectaries.

1. IT remains now to Examin from whence the rational Euidence here pleaded for, proceeds? Methinks That receiued Maxim in Schools. Qui dat Formam dat Conse∣quentia ad formam, Help's much to Answer pertinently; For if the Cause that giues à Thing being, giues it also what's consequent or belongs to its Being, And if all Vnanimously agree concerning the Cause and Author of true Religion, This necessarily followes,

2. The same God and infinite Goodnes that founded Re∣ligion, laies also be fore vs the Euidence we Propugn. But an Euidence proceeding from such an Author (whose works are perfect) and is annexed to the Religion which Wisdom it selfe giues Being to, must needs bee clear, and haue force to Conuince the most obdurate hearts; May Prudence Sway, and Passion be laid aside. To explicate what is here said, is to proue it. All know that God, who will haue vs walk to our last End by obscure Faith, giues no Euidence of the Mysteries Considered in Themselues, For none knowes the

Trinity, or that great work of the Incarnation by any Euident Principle clearly proposed to Reason, Therefore the Euidence wee seek after, must bee Extrinsick to the Mysteries belieued, which Diuines rightly call the Euidence of Credibility, and it is grounded vpon those visible supernatural works of Grace, which an infinite Power only can produce, And vpon this ground I Said, The same God that found's Religion, laies before the Eye of reason its rational Euidence also.

3. Hence I boldly Assert (and T'is no less of singular com∣fort to all Faithful belieuers, then of shame and Confusion to Iewes and Heretiques). That Religion only is reasonable (and brings with it an Obligation of belieuing) which Heauen it selfe declares reasonable. That Religion only is reasonable, which Euidently beares the Marks the Characters, and Supernatural signatures of an In∣finite Power and Wisdom. That Religion only is reasonable, which ha•• been approued by the publick Iudgement of the very best, the most choise and learned, who haue liued since the Creation of the world. That Religion only is reasonable, which by God's special Assistance hath wrought Strange Conuersions, giues in Euidence of vndoubted Miracles, preserue•• vnity, and was neuer yet Censured by any known Orthodox Christian. That Religion finally, is only reasonable, which Assures euery one by à present Vniuersal Tradition of à Church diffused the whole world ouer; VVhat God has Said, what Christ hath taught, and what Doctrin the Apostles preached. Here is both Reason and (in Tradition) the Ru∣le of Faith with it. Find me out then such à Faith, such à Re∣ligion as euidences these Illustrious Marks, the Cognisances and Signs of Heauen, that's only reasonable, or none euer was, or can be accounted Reasonable.

4. We are now in the last place to Examin, what Prophets, what Teachers, or finally what Church, haue been Signalized with these strong pleading Testimonies, with these Signs and Marks of Power and VVisdom? The Iewish Church had them in some measure, when Almighty God. Exodus. 9. 16. told Moses Posui te &c. I haue placed thee my Seruant, vt ••stendam in te fortitudinem meam, to show

my Power and Might, And that by thee, my name may be spoken of through the whole earth. Certainly Christ our Lord manifested yet far greater Wonders. Iohn. 15. 24. If I had not done among them works which no other Man hath done &c. Whilst the blessed Apostles preached, none can doubt of their Miraculous Signs, which Heauen Euidenced, and God himselfe manifested by them. Thus much supposed, and no Sectary can Question the cer∣tainty of my Supposition.

5. I will come neerer home, And to lay Forth the Evi∣dence of the Roman Catholick Church, Speak this great truth. None but She, euer Since those Apostolical times, hath had not only the like Vnity in Faith, The like Supernatural Marks and wonders wrought in Her, by an Infinite Power and Wisdom, But also more Miracles, greater Conuersions, à greater number of Belieuers, and Consequently à more Vniuersal consent of Hearts ioyned together in one Beliefe. In à word as full an Euidence euery way, as the Apostolical Church was made glorious withall. Therefore Reason cannot but acknowledge, that this Oracle euer since these first blessed Men preached, is the only Marked and Manifested Church in the world. Deny the Euidence we Propugn; its own Sensibility and Visibility Obuious to all, that haue Eyes to see, or Eares to hear, is our Proof, And because it stand's vpon clear Principles both Sensible and Vi∣sible, we do here Challenge all the Heathens, all the Iewes, and all the Sectaries in the world, to bring to light any thing like it, in behalf of that they call Religion. But there is no fear hereof, For such an Attempt would be desperate, yea vt∣terly impossible.

6. Now if on the other side, the Euidence here pleaded be granted the Church, Wee haue our Intent, For this Principle stand's firm. Where God preserues the same Euidence of Credibility, VVhere He set's before all the legible Characters, the Publick Signatu∣res of his own Power and wisdom, There Reason cannot but ac∣quiesce. By such lights and no other, it must be guided, and take direction to find out Truth. Vpon these Grounds,

7. I Say lastly. True Religion is easily discouered by Ob∣uious, reason, And in this sense, Reason Regulat's Faith, but. know withall; That, that Mans Reason only is reasonable in this weighty matter, which has for its Obiect the Signal Marks of an Infinite Power and Wisdom now hinted at, and Argues by them. Whoeuer therefore makes choise of Religion, and is not induced to belieue by these publick Indications. which. Hea∣uen manifest's, err's grosly, is seduced, and Iudges falsly. And, thus we distinguish between false and true Reason. The misled discoursing Man makes his own formal Act, Reason, whilst he pit∣ches on à Doctrin, and auouches that reasonable, before he knowes by any rational Motiue, whether God be Author of it or no. So Sectaries proceed in euery thing they belieue, as Pro∣testants. Contrarywise, One that's guided by right and prudent Reason See's, before He belieues (Scio cui credidi) that weighty Obiectiue Euidence, whereby Millions haue been gained to Christ. Hence I Say. As that Man only belieues with Diuine Faith, who Assent's vnto what God has Reuealed, So He only followes true reason, who is induced to belieue vpon God's own Euidence, laid forth to Reason. For I hold this Principle indubitable. The Author of Religion, giues it also à rational Euidence of Credibility. Whoeuer followes not that Light, run's astray, and cannot belieue.

8. By all hitherto noted wee may yet more clearly Discouer, what is meant by this word, Reason, in our present Controuersy? Briefly, it imports (as is already said) an Intellectual light groun∣ded vpon the Euidence of Supernatural Motiues, which God from the beginning of Christianity hath manifested to euery rational Vnderstanding, and by it induced the wisest of the world, to become Orthodox Christians.

9. A second Inference. By this easy obuious Rule of Rea∣son grounded vpon rational Motiues, All Controuersies relating to Religion are clearly ended. For find me out the foremen∣tioned Euidence of Credibility, Those signal Marks, I mean, of an Infinite Power and Wisdom, We haue with them the mani∣fested Oracle, whereby God Speaks to the world. Now who∣euer

refuses to hear God's own Language spoken by such an Oracle, is of necessity thrown into à State of perplexity, For thus, if reason regulates, he must Discourse. Shall I deny this Euidence of Miracles, of Conuersions, of Vniuersallity to the Roman Catholick Church? I deny that which the whole world owns, and is visible to Sense. Shall I grant all, and Say its force∣less, or infufficient to induce to belieue that Oracle? I Destroy the rational Euidence of Christianity, yea of the Apostles Them∣selues, And cannot belieue either Prophet or Apostle, were such Messengers sent now from Heauen to teach me. For no par∣ticular Prophet, no Apostle, euer shewed the like full Euiden∣ce of Credibility, as this one Oracle has manifested to the world, for fixteen Ages.

10. A. 3. Inference. Sectaries neuer yet took, nor can take the easy, right, and Reasonable way of writing, much less, of Ending Controuersies. This one Principle proues the Assertion. As the Truth of Christian Doctrin stand's firm, when an Euidenced Church teaches it, So by the Nullity of an Eui∣denced Church, you may, in this present State, easily gather the vncertainty, and falshood of any Doctrin taught Contrary to that Oracle. But most euidently Sectaries haue no Euiden∣ced Church which euer taught their Doctrin, or opposed ours; Therefore they are impossibilitated to write, much more to follow any short, easy, or rational way of ending Contro∣uersies, by an Euidenced, Oracle, which yet as S^t Austin cited aboue against the Donatists saith, is, in the first place to be found out. This found by her Marks, and Signatures (And Digito demonstrari potest Adds the Holy Doctor, its pointed out with your Finger) all further Contest ceases, or might we speak in Cardinal de Riclelieu's own words, lately quoted, Seems little profitable, because The true Church cannot but Ascertain all of true Doctrin.

11. Hence you haue à 4^th Inference. Sectaries who in all their quarrelling Polemicks Still insist vpon particular Contro∣uersies. The Real presence, Transubstantiation, The worshiping of

Images &c. And dare not so much as offer to haue their Pro∣testancy tryed by the Iudgement of any Euidenced. Orthodox Church, Publish to the world the weaknes of their vndefensible Cause, and plainly giue ouer to plead by Reason.

12. I'll tell you à Story for the substance very true, con∣cerning à Discourse between à Pert Nouellist, and à Catholick. The first would needs debate the Controuersy of the Real Presence of Christ in the Eucharist. The Catholick, though not very learned, yet of à good Iudgement; willing to see some effect of the Conference, prudently demanded, vpon what Grounds the Dispute was to be held on, and finally ended? The other replied vpon Scripture; But said the Catholick, what shall be done, If you and I agree not about the Sense of Scripture? Nouellist. We are if things be so, to Appeal to the Fathers. Catho. But what if we vary as much about the Sense of Fathers, as about Scripture? Nouellist. Wee are then to recurr to the Primitiue Church, and examin what Doc∣trin She deliuered, relating to our Question in those purer times? Catho. O Sr, Wee are yet in Darkness, farr off from the last sound Principle, For how shall you and I, after our priuate perusing those few ancient Records left vs, end our de∣bate, whilst you'l turn them to one Sense, and I to another? Nouel. Reason shall end all. Catho. That I wish for, But quit me yet of one Scruple. What if your priuate Reason be byassed one way, and mine another? Or, what if you Iudge that Reasonable, which I doe not? Here the Nouellist like one struck dumb, spake not à word.

13. Yet the Discourse might well haue gone on, for I would haue further inquired, whether to do as all the Chri∣stians in the world, learned and vnlearned haue done, be not reasonable? None can deny it. Then I would haue infer∣red. But all these Innumerable Christians, The very Apostles themselues, and others haue vpon prudent Motiues Constant∣ly iudged it reasonable, to submit to Mysteries aboue the reach of humane Reason, Ergo that must pass as à reasonable

Principle; But the Reason cannot be taken from the very Act of submission, For that is Faith, nor from any Euidence in the Mystery belieued, or obscurely proposed, nor finally from Scripture alone, for that Book Considered in it selfe, is not its own Euidence, Therefore the Euidence of Credibility, Or the Euidence Proposed to Reason, is extrinsecal to what euer I be∣lieue, and fundamentally lies in the Marks, and Signatures of Christs own manifested Church.

14. Hence I Conclude with this Dilemma, and hold it vnanswerable. Either God has set before all Mens Eyes An Oracle (which now teaches truth) most discernable by clear Marks and Motiues from all false erring Societies, Or omitted to do so. Grant the first, Reason is as much obliged to belie∣ue that Signalized Oracle now, As the Primitiue Christians were anciently bound to belieue the Apostles. Say Contra∣ry; There is no such Marked Oracle distinguishable from er∣ring Sectaries, Reason is left in à Labyrinth, and shall neuer find out true Religion, Wherefore Protestants who seemingly stand for Reason, and slight the Doctrin of our Euidenced Church, are the men amongst all other, most vnreasonable, and as dayly experience teaches, meer Scepticks in matter of Reli∣gion.

15. A 5^th. Inference. The readiest way to conuince à Se∣ctary (and one though no great Clerk may easily do it) is in the first place, at least, to waue that long tedious work of hand∣ling particular Controuersies (which depend vpon Authority) and to plead by Reason; Thus I would Argue, and haue often done so, with good Success. You as à Protestant, lay claim to à reasonable Reformation, and consequently to à Reasonable Religion, Say I beseech you, from whence haue you the Mo∣ral Euidence, which makes this Reformation Credible to Rea∣son? I speak not yet of it's Truth, for Euidence of Credibility e∣〈…〉〈…〉 preced's the anouching of it true. We Catholicks proceed can∣didly, and propose to the reason of euery one learned and vn∣learned, the very Marks and Signs of truth, manifest in our

Church, which Christ our Lord and the Apostles euidenced to the sirst Conuerted Christians. You set vp à new faced Reli∣gion, and when that's done, put it out of Countenance, be∣cause Reason sees nothing in it, which has appearance of Cre∣dibility. You auouch it true, before you make it Credible, which is to put the Conclusion before the Premises.

16. One perhaps will Say first. The reason of your Re∣formation stand's vpon this rational Ground, that wee Catho∣licks were deformed, or out of all right fashion in our Reli∣gion. Lamentable. And are you the doughty Doctors that must mend what was marred, and prescribe à new Model of Religion? Can you Say what is, or what is not Catholicism? It is too much Boldnes not only to teach more learned then you Selues, But à high Iniury also, to make à meer Supposi∣tion (and very false too) to pass for à rational Proof. You know wee deny your improbable Supposition, And you vpon no Principle call it reasonable. Howeuer; Suppose the falshood, that wee are out of Fashion, doth it therefore follow that you are got into the right Mode of Religion? No truly; If the Supposition stand's, wee are both out, And both need à new Reformation.

17. Some may yet Reply. Sectaries regard not that new coyned word of Euident Credibility (à Term wholly Popish) They endeauour to proue the Truth of Protestancy by Scrip∣ture and Fathers, And to do so much, is more than to make it Credible. Contra. 1. Were it possible (as it is not) to proue the truth of Protestancy, That's besides the matter here in hand, whilst wee only Treat of ending Controuersies by Reason. Now all know that Authority, whose Credibility must first be Euidenced before it haue weight (precisely considered as Authority) is not the Reason here spoken of. For Example: I Assent to the Mystery of the Incarnation vpon Gods own Authority, that's Faith, but no rational Inducement to belieue. What we demand of Secta∣ries, is to haue the rational Motiues which induce to belieue this Protestancy, laid open before the Eyes of rational men?

Herein we require Satisfaction, but haue none.

18. Contra. 2. Could these men proue their Protestancy by Scripture and Fathers, it should, Methinks, be very easy to point at an Orthodox Church which Six Ages since, publickly owned the particular Tenets of it. Here is my Reason. What¦euer Doctrin the Scripture and Fathers teach, the Orthodox Church conceal's not, but openly Professeth. She is not asha∣med, if Orthodox, to teach what God has reuealed. Now fur∣ther. Had such à Church euer owned this Reformation, it must either haue been like an inuisible Ghost, not perceptible (which our Newer Sectaries Disclaim) or contrarywise discer∣nable, by the like Marks and Signatures of the Apostolical Church, And if their Doctrin was euer taught by it, They are to talk no more of its Truth, before Its Credibility be euiden∣ced to Reason, by the Marks and Signs of that Church, which is now supposed to haue taught pure Protestancy. That is in à word, They are first obliged to Say plainly, what Articles of Faith, Protestants (as Protestants) hold Essential to their Reli∣gion, And then to make so much Doctrin, and no more, first Credible, then true, by the known Authority of an Orthodox Church. But This is impossible. Hence.

19. And it is the last Inference, whereby one grand Cheat of our Sectaries is discouered. Long haue we inquired but without Satifaction, Where their Church was before Luther? The Common Answer returned by some latter. Protestants, making little Account of an inuisible Church, is much to this Sense. Our Church was there where it now is, and where it alwayes was, The same Christian Church as before the Reformation, Hauing lost no∣thing that made it so. And if you Obiect. The Church in England before Luther was certainly Popish, now its Protestant, Ergo it is not the same Church, They Answer and vow it to be the very same, though it ceased to hold Popery.

20. Much might be said against these meer Empty words. I'll here only entertain you with two Reflections vpon the who∣le. Paralogism. First it makes the worst of Heresies defensible,

For might not Arius haue pleaded in like manner. My Church is where it was besore, The very same Christian Society, though changed into Arianism, as the ancient Religion in England, now is into Protestanism. So also the Pelagians, The Macedonians, and all other Heretiques could haue Argued, excepting perhaps à few Donatists, who confined the whole Church to their little Part in Affrick. Again, As the Thing is reformed., it passes with Protestants for à Part of the Catholick Church, There∣fore as reformed, its supposed à Piece of Reasonable Religion (Se∣ctaries pretend not to an vnreasonable Reformation) And i'ft be So, before the Professors of it talk of the Truth of this Re∣formation, They are obliged to make it Credible, by such Mi∣racles, Signes, and wonders as an Infinite Power and VVisdom (and no other) Proposes to Reason. But all is contrary. They be∣gin, and bring in à Reformation so naked and strip't of ratio∣nal Motiues, that none can Say. God himselfe declares it rea∣sonable, by any Signature, which may bee esteemed an effect of his Power and Wisdom, Or in à word Supernatural.

21. And here in passing, You haue the true Reason, why Sectaries in their Polemicks, keep close to the Procedure of all condemned Hereticks. The Arians, for Example, neuer went about to giue Reason the least Satisfaction, in behalfe of their Rupture made with the Church, but leauing that Rational way, pleaded by Scripture. So do Protestants. Before they had Shown any thing like à rational Euidence of Credibility, to countenance that shameful Diuorce, They voted it Iust. So do Protestants. Wauing the Ancient Sense of Scripture receiued by the Church, they glossed it after their fashion. So do Protestants. Tradition, that strong Tenure whereby the Church hold's Her best Inheritance, or Deriues Christ's Doctrin down from Age to Age, The Arians slighted, And so do Protestants. But All this while, though we earnestly wish to hear of Motiues proposed to Reason, whereby this Reformation may be made Credible, we are turnd off with meer Talk, And neuer yet heard, or shall hear os more Euidence for That, than the worst of Arians,

can allege for Arianism. Wherefore, I conclude, Protestancy is an vnreasonable Nouelty, and consequently no Religion, for meerly to Say à Religion is true, and from God, before it be made Credible by Supernatural Signes, Vphold's Arianism, Donatism, Quakerism and the greatest fooleries in the world.

Notes

• God who founded Re∣ligion
• Layes forth its rational Euidence.
• It is called the Euidence of Credibili∣ty. On what it is grounded.
• Heauens de∣claration.
• Supernat••∣ral Signs.
• Publickly approued.
• Admirable Conuersions. Neuer Cen∣sured.
• That giues Assurance.
• Who, or what Religion can shew these Masks and Signs?
• The effects of power and wisdom
• refulgent in the Marks of the Ro∣man Catho∣lick Church
• The Euiden∣ce because Sensible, i•• vndeniable,
• If granted▪ we haue our Intent.
• By what Reason true Religion is found.
• True and misled Rea∣son, distin∣guished.
• Wh••t bose are that follow reason in points of Faith?
• By all sayd: we better vnderstand what is meant by Reason.
• Controu••r∣sies ended, by reason.
• How Reason discourses in this matter of Religion.
• Sectaries follow no probable way of ending Controuer∣sies.
• The Reason why they cannot.
• Sectaries make known the weaknes of their own cause.
• Sectaries manting an Euidenced Church.
• are driuen off all grounds of Arguing
• what is to be Iudged reasonable?
• The Euiden∣ce of Credi∣bility, not ta∣ken from Faith.
• A Conuin∣cing Dilem∣ma.
• Sectaries vn∣reasonable.
• How they are easily Conuinced?
• Euidence of Credibility is first to be laid forth.
• Sectaries auouch their reformation true, before it be made Credible.
• They make à false sup∣position, their Proof.
• They are still besides the matter now agitated.
• If the Re∣formation could be pro∣ued true.
• Some Ortho∣dox Church must haue owned it.
• How our Ad∣uersaries. Shuffle.
• They make the worst of Heresies de∣fensible,
• And their Reformation vnreasona∣ble,
• Becauss strip't of all rational Mo∣tiues.
• Sectaries fol∣low the strain of Condemned, Hereticks.
• No Motiues Proposed to Reason.