THE very same Mo­tives, which caused that Ingenious Au­thor to publish his HVMAN-REASON and his Search into the Nature, and Quali­ty of his Religion, (and those were [he says] to Commu­nicate it's Effects to others;) carri'd me also on, to a resolution of exposing these short Observations, to the View of some of my Particular Friends; though. I must confess, the Extraordi­nary Quaintness, and Rarity (not to say Intricacy) of his Arguments, were enough (at first sight) to deterr, and startle a much stronger Humanist, than my self, from opposing so great [Page 2]a Master of Reason: Yet when I con­sider'd, that if (according to his own Principles) I follow'd sincerely the Dictamen, or sway, of my own Judg­ment, (for Human Reason is no­thing else,) I could not, as to the Period or Effect, (which is to ar­rive at Truth, and Happiness,) pos­sibly err, or be misguided, nor con­sequently raise in him, the least Indig­nation against me; This Considerati­on (I say) conquer'd all other Ob­stacles, and Arguments to the contra­ry, and encourag'd me to prosecute my Design: For (thought I) in this Procedure (if he dares believe him­self) my Reason (though directly op­posed) must perfectly agree with his. Now if this be Implicatory, and Ab­surd (which truly in my Judgement, is in a very high Degree); He that broach'd the Opinion must (if he can) either reconcile, or defend it.

FFirst he says, That the Variety of Guides in so long, and dangerous a Journey; (meaning I suppose our Pilgrimage to Heaven) where he some­times meets with no Tract, or Path at all, and sometimes with so many, and those so contrary in the Appearance of their First Entry; will confound him more than the want, and in this Intri­cate Labyrinth, resolves to follow his own private Reason, and Judgment: Which cannot Rationally disprove me in affirming, 'Tis evident to most Mens Humane Reason, (upon a dili­gent and impartial search) that the Directive part or Guides of Gods Church, are as discernable from all Pretenders to, and Usurpers of that Office, as Light is from Darkness, or Day from Night; and therefore His Plea of Variety (for all his Specious talke) will hardly acquit him from a notorious and dangerous defect, and neglect in his Reason, and Duty, (for a man may doe all that possibly he can, and yet not doe all that's pos­sible to be done) nor consequently can he ensure himself of Future Secui­ty, [Page 4]and Happiness, (let him pretend never so carefully, and constantly to follow the clearest Light of his own Reason) unless he can Demonstrate (which is impossible) an impossibili­ty of distinguishing true Guides from false. Neither doe we, in following the Direction of the Church, relin­guish, but punctually obey, our Rea­son: we grant, That must necessarily be Previous, or Introductive, (i.e. It ought to direct us to be directed); but when it assumes (and this is the Vul­gar, and Epidemical Errour) the whole Conduct in every Particular Occurrence to it self, it ceaseth then to be our North-Star; and be­comes a meer Ignis fatuus, cheating us into dark, and dangerous Pit-falls, and Precipices: To which that say­ing of Saint Bernard is very Pertinent, and Applicable; He, that will be his own Teacher, will have a Fool to his Scholar.

God not-seldom permits the Divel to transform himself into an Angel of Light, which is an infernal Fal­lacy, hardly (if possibly) distingui­shable [Page 5]by any private Reason, or Industry; and therefore the same Merciful God, to prevent our being intangled, and caught in so enticing, and treacherous a Snare, hath been pleas'd out of his Immense care, and love to Man-kind, (for he ordinarily works by secondary means,) to pro­mise the Perpetual Illumination of the Holy Ghost to those, whom he left, under Him, to Guide, Govern, and Instruct us concerning all difficulties, we shall encounter in our Way to Heaven: So that if we are deceived in being Govern'd, and Rul'd by that Church, which our Blessed Saviour hath commanded us (under Penalty of being accounted Heathens, and Pub­licans) to obey; He, that can nei­ther deceive, nor be deceived, has done it. Which is both false, and impossible in the highest Degree.

And yet I doe not deny but that God Almighty may so immediately irradiate a Soul with Divine Light, as that it may be saved without an in­termediate Guidance of any Church at all, Fallible or Infallible. But, [Page 6]certainly, we must not conclude what He Will doe, from what he Can: and for a Man to desert the Communion, and Direction of the Church, because God (if he pleases) can otherwise save him, would be as desperate a Presumption, as for a Man to leap out of a Good Ship into the Sea, because God strengthn'd Saint Pe­ter once, to walk upon the Wa­ter.

God Almighty (no doubt) can sustain a Man without any corporal Nourishment at all; but I should think it a madness, for all that, in any Person to resolve therefore to Eat no more; or to say, that Meat and Drink are not necessary for the Pre­servation of his Life. Starving would infallibly convince him of his Error, as Perdition will those that wilfully separate from the Church, out of which there is no Salvation: And 'tis no more Uncharitable, or less true to affirm this, than to say, Those, that were out of Noah's-Ark were inevitably, and irrecoverably drown'd in the Deluge: What grea­ter [Page 7]Temerity, and Madness can there be, than for a Man to disobey God's Positive Command in hopes of his Favour, and Assistance some other extraordinary way: And there­fore that Humane Reason, or (what if I say'd?) Septicism; which de­vian's from that Method, and rejects that irrevocable, and indispensable Injunction, Harken to the Church, (be it never so speciously, and florid­ly propos'd) can never issue from the Father of Lights, but is Origi­nally Created, or Kindled at the Wild-Fire of a Flashing Fancy, that can have no longer Duration, or Perma­nence than Lightning; which in an instant vanishes. Submitting our Judgments to Authority, or any thing else whatsoever, (he says) gives Ʋniversality, and Perpetuity to Er­rour.

This may Jingle pretily to some Ears, that itch after Novelty, and Libertinism; but I shall never believe it Rational, unless he can Demon­strate, that the fittest thing to hold Water is a Cullender; For he might [Page 8]as well have told me, and as solidly (though in plainer Words); If you would keep, and confine the Sea with­in it's due Bounds, and Limits, there is no better way in the world, than to dig down the Banks, and demolish the Walls, and then you need fear neither Inundation, nor Deluge. His vertitur Orbis.

A Man (I know) may see the Sky in a Pail of Fair Water, but I never before heard (as he argues) that Heaven was to be seen in the Bot­tom of a Well; and therefore that ordinary (or rather extraordinary) saying of Democritus, That Truth lyes in the Bottom of a Deep Well. I must confess, I doe not well under­stand: and so for fear of drowning shall let it pass, as too deep and dan­gerous a Mystery for my shallow Reason to dive, or look into.

Thus some Criticks of this Specula­tive Age, first turn their Brains, and then all things Topsie-turvy; For if this Doctrine of Democritus be true, we must no longer say, Look up, but down, to Heaven; and Pump, or [Page 9]draw up Salvation, as they do water in Buckets.

He needed not, To have Enumera­ted the Various Sentiments of the An­tient Philosophers, and no warre en­suing. Thence to infer a possibility for Christians of different Belief, to live (as to the Exteriour) Harmoniously, and Peaceably; For, doubtless, the Se­veral Sects among us, if all the force they use to reduce others to their way be (as it ought to be) only perswasive, not compulsive, may (as in other dissen­ting Countries) move in our English Sphere without clashing as the Planets do in their Regularly-Irregular Motions: If this be all he drives at, there's no Difference at all between him and me.

Whether the Reformation (which he endeavours to vindicate) were the occasion of so much Bloud, Confu­sion, and almost Desolation in all those Countries, which admitted (or ra­ther were forc'd to) it; I shall not here dispute: but 'tis out of Contro­versie they actually happen'd; which Dismal Effects (I must confess) en­force [Page 10]me to believe that God Almigh­ty's Benediction (for all their speci­ous Reasonings, and Religious Pre­tences) never did, or will, goe with it.

He runs on for several Pages very wittily, and Rethorically, to prove, That every Mans Particular Reason, if well follow'd (and there's a Paren­thesis) will Infallibly carry him at last, though perhaps through many Tedious, and Troublesome Wandrings, to his Eternal Happiness. Well; I am con­tented with this, and say so too, but withall must ask him a Question, Why does not that man well follow his Rea­son, who in all Doubts and Difficul­ties, (for certainly such things there are) thinks nothing under Heaven more Rational, than to submit to, and acquiesce in the Interpretation, Definitions, and Decrees of General Councils? If he says, These all toge­ther, may Erre as likely as he, then I say, this, to my Reason, sounds as unreasonably as if he should say, One Man may be as strong as ten thou­sand: and thus if his own Argument [Page 11]be good, (whether the Victory be on his, or on my side) he is equal­ly defeated. I grant, a Christian (though without any Fraction, or Division [for certainly there's no Plurality] in the Radical Unity,) may believe Various Articles by the same Act of Faith: for it's Root, or Fountain (although it germinat's, and spreads into several Branches, or runs in various Rivulets) is indivi­sibly one and the same; (for doubt­less a Man's Faith may encrease with­out Variation): but to say (as this Author) That a Man may be to day fully a Papist, seven years hence a Pro­testant, and then What-he-fancyes-next; and that although be believes things di­rectly Opposite, evidently Contrary, Pro and Con, or forward and back­ward: Yet if he be all the while Actu­ated, and moved by the same Soul of Faith, (which he says is Conscience) it is still the same Numerical Faith. This I say, is such a Preposterous piece of Jumbling Divinity, that al­though he may please himself with the Fancy (for that's the very best) of [Page 12]it; I shall never believe the God of Order, and Unity, can Fancy, or be Pleased with, such a Deformed shape­less and Confus'd Variety; He might as well have told me (and I should as soon have believ'd him) that a Man, if he be all the while vivify'd, or actuated by the same instruments of Life (viz. Heart and Vitals) though he be set just upon his Head, he stands directly upon his Feet. Tricks of Activity are commendable enough, but certainly 'tis desperate for a Mans Faith to leape the Sommerset: And thus, Unity or Sameness of Beliefe (so often inculcated in Holy Scrip­ture) is quite thrown out of doors, and Divine Faith reduc'd to a strong (or rather a Weak, and Wavering) Fancy.

Wherefore allowing His Philoso­phical Discourse, about Corporal Sub­stances to be true (for I grant in Sub­lunary Bodies there is, yet without any Alteration, or Change in the Form or Species, (as he pretends may be in Faith), a perpetual Flux; and that they must necessarily Trans-spire [Page 13]to make room for new Nourish­ment;) Yet I deny, for the Reasons aforesaid, That only such a Fixt Mo­tion, or Variable Identity, (as he speaks of,) is requisite to a Man's Faith; Nor truly can I perceive any better, or more solid Result from all his surprizing Arguments than this, That so Men doe but believe, 'tis no great matter for the What, or the Why.

He will still have his own sole and singular Reason to Counterballance (if not outweigh) all Ecclesiastical Rule and Superiority, (as much as to say, The best way to secure a Ship at Sea is, to take away her Anchor, and Rud­der,) For what is it (says he) you will trust your Soul with, in this Im­portant Business? Is it the Authority of Men? These verily may lead you in­to Errour, and 'tis not impossible into the worst and greatest of all, which is the Desertion of Christ himself. Such a Possibility, I utterly deny, and, for my Confidence and Warrant, produce the sacred Writ, where the Church is call'd, The Ground, and Pillar of Truth: [Page 14]with the Divine Promise annext, A­gainst which the Gates of Hell, shall never prevail: Now if this Gentleman can shew such a Character given, or Promise made to his solitary Reason: I'le submit and beg his Pardon; if he cannot, then he must excuse me for doubting, his Reason did not take such Directions as it ought, and might have done before it set forth? nor con­sequently can he ascertain me, that 'tis purify'd from all Passion, Interest, and Sensuality. Pride made the Greatest Angel a Divel, and a Man's own Reason (too far trusted) turns to Madness.

The Arian Heresie (which he hints at) Clouded, but never Totally E­clipsed, or Corrupted the Church, which will ever remain immaculate, and pure: For the Westerne Parts felt little, or nothing of that Spiritu­al Pestilence, which in less than four Years she happily Dispersed, and dis­sipated, as the Sun by Degrees, does Mist's, and Vapours.

As to the Condemnation of Athana­sius, and whatsoever sinister, or An­ti-Christian [Page 15]Proceedings, he chargeth the then-Pope with; If he would vouchsafe to peruse some of our Anti­ent, or Modern Controvertists (who treat at large of the Sanctions of Ge­neral Councils); I presume, he would clearly, and evidently discover his Mis-information; and that, which he is willing to take for a certain Truth, (for Quod volumus, facile credimus,) would prove a meer Calumny, and Imposture.

But still, from the wicked Errours of some of that Council, he infers a possibility, that all might unanimously have err'd so: For, says he, This possi­bility of Errour (even in so high a De­gree,) we shall find in the Nature, and very Elements of a Council. For if any one Member of it may be a Hea­then, or Atheist in Opinion (as the Lives (he says) of many Popes, and the Speeches of some declare, that they themselves have been,) why not Two, not Three, not more, not the Mai­jor Part, that is, The whole Coun­cil?

Though this (I Confess) be out of [Page 16]my Element, yet I think the inconse­quence of it may be Demonstrated by this Syllogism. That which may hap­pen to any one egge in the Parish may happen to all. But it may happen to any one egge in the Parish to goe into a Man's Mouth at once; therefore it may happen to all the Egges in the Pa­rish, to go into a man's mouth at once: Now, Who sees not the Aequivocati­on of his Logick, which Distingui­shes not between a Divisive, and Col­lective sense.

Who those Persons were (which he mentions with so much Veneration) of such Excellent Abilities, and worthy Spirits, to examine by the Rules of their own Reason, those Follies, and dan­gerous Errours in Religion, I know not, but am certain those that Conver­ted the Idolatrous Nations of the World to Christianity, were of that very sort of Men, who, he is pleas'd to say, are first taught to think, and then to speak they know not what, I mean the Sons of the Church of Rome, so that he who charges these with Su­perstition and Idolatry, because they [Page 17]beg the intercession of the Saints, and use pious Representations; his Reason indeed teaches him first to think, and then to say, he knows not what: For would it not be wonderful Wisdom in any man to tell another, that if he has a mind to preserve the memory of a very dear Friend, he must by no means look upon his Picture, (for that would infallibly take his thoughts quite off from him,) but if he stares upon the bare Wall, he will there cer­tainly find a very lively and perfect Idea of him. Qui vult decipi, deci­piatur. Undoubtedly the Picture of our Blessed Saviour upon the Cross, is so far from making us think of any Strange, or False Gods, that it ga­thers our vain, and scatter'd thoughts together, and makes us more Vi­gorously, and Attentively think of Him, to whom we address our Pray­ers.

What hurt or danger can there be in any thing, which occasions one to think of our Saviour Christ, (as a Picture of his Passion very Effectual­ly doth)? or what Idolatry, when [Page 18](excited thereby to a Contemplation of our Saviours Crucifixion,) one Bowes towards (not to) the Picture? Do Men worship, or adore, any Mi­nister pronouncing the word JESƲS, because they doe (or should) Bow at that sacred Name? Certainly no; me-thinks the very Light of Nature should decide this Controversie with­out more adoe. No Man bowes at those Five Letters, I. E. S. U. S. but because Conjoyn'd, they spell the Holy Name of JESƲS. So, no Man Bowes at the Substance, or Co­lours of a Picture of the Passion, but because being dispos'd, and shad­dow'd by the Painter's Pencil, they represent our Redeemer dying upon the Cross: A Picture then is a Word to the Eye, as a word is a Picture to the Ear; and if it be not Idolatry to bow at the Name, (which is but a sound,) I shall never be convinc'd, that 'tis any to bow at the Picture of JESƲS, which is but a Shaddow, unless it could be prov'd, that all things are strictly forbidden, which are not expresly commanded. But to our Au­thor.

Men ought (he says) to put their Confidence, rather in the Traditions of the former, than the Commands of the present Church: This indeed wants nothing at all but proving; but, suppo­sing it true, what better means can he possibly propose to himself to know the Truth of former Traditions, than the Sufferage of this present Church? But he would have no man build his Belief upon the Authority of past, or present Ages; (a strange Caution from a single person.) For, says he, If they look upon all the Consequences of that Opinion, (it seems then all our Fore-fathers were stupidly blind) they are in much greater danger of being drawn from the Christian Faith, than those, who remit the Judgment of these things to their own Reason: For God's sake, why so? That certainly now is the true Rule of Faith, which was the Essential means of planting, and conserving it first; but Orall, and Apostolical Tradition, not writ­ten Books, nor any Man's private Spirit, or Reason, was the Essential means of Planting, and Conserving it at first; therefore Orall, and Aposto­lical [Page 20]Tradition, not Written Books, &c. is still the true, and certain Rule of Faith: And Consequently this Au­thor's Human Reason, much more likely to draw him from the Chri­stian Faith than such a Rule.

I am glad his Reason hath at last compell'd him to Believe, that, Infal­libility (let him define it how he will) must necessarily be annext to our Guide in Spiritual Matters.

And I should with all my Soul, re­joyce to hear of any means, That might restore the Greatest Part of Man kind (as he says) into a hope­ful. and comfortable Condition, and that so many Millions might not Eter­nally perish: But that Dreadful Sen­tence, Extra Ecclesiam nulla est Sa­lus, turns my hope into fear, and trembling; for though ignorance perhaps may very much Extenuate, or excuse; yet if an Errour be Fun­damental, that ignorance (though never so invincible,) cannot after it's Nature, or quality; nor acquit the Professor from all Guilt, and Penalty; for he, that unawares drops [Page 21]into the Water, (if he be Over­whelm'd,) is as certainly drown'd, as he that willfully plunges himself in, over Head and Eares. And I fear, the reward of invincible Ignorance, may be rather an Abatement of Punishment, than a Fruition of Bliss.

Errours in Faith, (at least Funda­mental,) I conceive to be of a more pernicious Consequence, than (at present) a vitiou, Life; for no Ra­tional Man (I think) questions but that 'tis better for a Man to Loyter, or Stumble, nay to fall and hurt him­self in a right Path; than to walk Up­rightly (I mean with Moral Honesty) in a wrong. As there is more hopes certainly of the Salvation of a sinful Christian, than a Religious Jew; the former being still in the Road possi­bly to recover, and persevere Peni­tently, and Prosperously; the latter being totally incapacitated through the Eccentrical Crookedness of his way to make a good, or happy Period of his ill begun Progress.

There may be several wayes to the [Page 22]same Faith, but certainly Not several Faiths (as this Author imagines) to the same GOD, who is an Indivisible, and Immutable Essence; & therefore, Going-vigorously-forward, signi­fies nothing, unless we goe right: He that wills the End, must necessarily use the means. So that this Author can never win me to his Opinion, that all Men (though never so Discrepant in their Faith, following in all Parti­culars the Dictates of their own pri­vate Reason,) will infallibly in the end arrive at Security, and Happiness; till he hath proved, that the Way, which leads a Man directly to Ber­wick (if he that travels in it confi­dently believes he's right,) will cer­tainly bring him to Dover. Crede quod habes, et habes.

He had rather think (he says) with Origen, that the Divels them­selves by the excessive kindness of their Judge, shall at last be exempted from Damnation, than that he himself, shall be damn'd for that Opinion.

Undoubtedly, this shews the Au­thor [Page 23]to be a very Compassionate, and good Natur'd Man; but certainly that cannot be true Charity, which 'thwarts the irrevocable Decree of Heaven; and truly I do not see, why he may not (with as much Reason) doubt that the Glorify'd Bodyes may fall from their Beatitude, as think, that the Divels themselves shall at last be releas'd from their Damnation: but as, certainly, the former are past all hopes of Relaxation: from their Torments, so the latter are past all fear of being depriv'd of their Felicity and Eter­nal Jubilee. For that which truly makes Heaven and Hell, is not so much the excessive Greatness, as Infinity of their Joyes, and Tor­ments.

He thinkes, He may very well be­lieve, that there are Secret and Won­derful ways, by which GOD may be pleased to apply his Merits to Man­kind besides, those direct, open and or­dinary ones of Baptism, and Confession. This I must confess is very secret, wonderful, and dark Divinity, be­cause Diametrically opposite to the [Page 24]Divine Writ, where JESƲS an­swering Nicodemus his Question, said positively; Amen, Amen, I say to thee, Ʋnless a Man be born again of Water and the Spirit, he cannot enter into the Kingdom of GOD.

And therefore why this Author should advance a Beliet so palpably Anti-Christian; I cannot imagine, unless he supposes (which is Blasphe­my to think) that our Blessed Savi­our did not then fully understand his own mind. The Text clearly con­futes the Extravagancy, and impiety of such an imagination, and discovern this Authors Human Reason to be in this, (as in many other particu­lars,) but a fallacious Dream, from which if he would rouse, and thorow­ly awake himself, he would quickly perceive it to vanish into nothing, and prove a meer Illusion; For I leave any Prudent Christian to judge, whether he thinks it not onely abso­lutely necessary to walk towards Hea­ven, by those Direct, Open, and Or­dinary wayes of Baptism, &c. but also absolutely impossible, (unless in [Page 25]case of Martyrdom, which is still Bap­tism in Bloud), to cross over upon such a slight, and slippery Bridge as this, be­cause the Author think's (without proving) that there may be other secret, and wonderful ways of ger­ting thither: And he may (if he please) goe one Step farther, and believe, that there may be no other secret, and wonderful ways for a man to live, besides Breathing: Corruptio optimi pessima. And certainly that must need's be an impious excess of Charity, which not onely shakes the Foundation, but frustrates the whole Fabrick, and Designs of Christi­anity. GOD deliver all good Chri­stians from such gentle, and good-Natur'd Doctrine.

Our Blessed Saviour (that best knew) foretold, there must be Here­sies, which most Divines agree to be those Gates of Hell mentioned in Scripture, and consequently in-lets to Damnation: Contrary to which this Author contends, that scarce any Heresie (if at all discoverable) can be Damnable, and maintains such a [Page 26]Facility to avoid all dangerous Er­rours, that no Men of ordinary Sense, and Reason can possibly fall into them.

Haereticum hominem post unam, & secundam correptionem (the Scripture saith) devita. But how can he be shun'd, that is not knowable? And therefore, I must intreat this Author to correct Saint Paul's Admonition, or his own Human Reason (which, he thinks fit,) for one of them cer­tainly is very much in fault.

To obey in matters of Belief with­out being able to believe the thing com­manded, is no less (he says), and seems more a Contradiction, than sim­ply to obey without knowledge of a Com­mand. Certainly this Author thinks every Man's Reason has a secret, Mag­netick Power to attract, or draw down the high Mysteries of Faith with­in view of his Understanding, which is impossible: But if Men's Reasons are (as beyond Debate they may be) satisfy'd, that those who guide them, neither will, nor can deceive; what should make them start, or fly back? [Page 27]Their incapacity to understand can be no good, or sufficient Reason for them to disbelieve, and a much worse Argument to prove any thing (de fide) false, which they propose, who doe truly, and Naturally conveigh to us, the Will, and Pleasure of GOD; they are his Voice, (Qui vos audit me audit,) or at least the very Eccho of it The Church never Doctrinal­ly (but when, and what CHRIST) speaks, and if he, that hears one, hears both (which our Saviour him­self saith) Human Reason (which thus far ought to proceed, and we to follow) tells us, Our business, and duty then is to obey, and not dispute. Besides, if that saying be true, Fides est Argumentum non-apparentium, I do not see why Faith, and Obedience, should stand still, because Reason can­not go forward.

He says, The Ʋnity of the Christi­an Church is broken, not so much by them who differ in Opinions, as by them, who will not allow ef such a Dif­ference.

Cu [...]us contrarium verum est: By [Page 28]this I see, Reason has her Antipodes too; for, Can any thing be more di­rectly against it, than to call him the greatest Wrangler, who would pre­vent others from quarrelling? And to say, he that would reconcile Differen­ces, and hinder Men from going to­gether by the Eares, was the occasion of their falling out? Certainly 'tis as Rational to say, There can be no Or­der, where there's no Confusion, as to say, There can be no Unity, without Difference: 'Tis a Solecisme, and Paradox much above the reach of my Reason; but if be understands it, 'tis well enough.

Who knowes (saith he) whether that GOD, who liked best that no Men's Bodyes should have the same complexion, no Men's Faces the same Figures, no Hares the same Lines, no Voyces the same Sounds; nay, not so much but their Motions, and Ge­stures should be Distinguishable; has not likewise best pleased himself with no less Variety in the parts of Men, that are Immaterial, and even in the most Immaterial Actions of those parts, [Page 29]which is the Worship, and Adoration of a Deity.

This (though it look prettily up­on Paper) is a meer Quick-Sand, and easily answer'd with asking ano­ther Question, Who knows whether GOD is best pleased with such Vari­ety in the Faith, as in the Faces of Men? That which fortifies me, in­dubitably to believe the contrary, are those express Words of Scripture, One GOD, one Faith, one Baptism, which evidently inferre, that besides that General Impediment (viz. the Sinfulness, and Frailty of our Na­tures, (men, if sway'd solely by their own reason) easily may, and too fre­quently do, miscarry, for want of a Right Path.

Does GOD (says he) gain any thing by our Devotions? does he receive Hurt from one kind of Worship, and Advantage by another?

No surely, (say I) for he is an Unutterable Plenitude of Bliss, and Delectation to Himself; but 'tis as cer­tainly true, that he may be pleas'd with one kind of Worship, and abo­minate [Page 30]an other; unless Jeroboam (who, the Holy Scripture more than once saith, made Israel to sin) com­mitted no Crime, nor consequently offended GOD, in setting up the Calves in Dan and Bethel.

Without doubt (saith he, but that's no proof) He who gave Rules, which might accept of several Interpretations, when he might have made them as plain to all in one Sense, as they seem now to every man in his own, is likewise well contented, that they shall be Interpreted several­ly.

Truly, if our Blessed Saviour had not Constituted Select Judges, and Expositors of his Divine Laws (which no Laws ever were without) I might perhaps be of his mind too; but since (GOD be thanked) 'tis e­vidently otherwise; without doubt this Author is egregiously mistaken. Certainly GOD Almighty (if he had intended Reason to be absolute Lord Paramount, independently to Rule, and Instruct in every particular Emergen­cy, & Ambiguity), must have given all Men the same measure to compass the [Page 31]same end. For, as a Ship, though it lies in the Water, if it has not enough to make it Float, can no more move forward, than if it lay upon dry Land: So it can never sink into my Under­standing, How he, that has less Reason, should as safely, and effectually pro­ceed, as he that has more, unless this Author could prove a part of any thing to be as much as the whole, or demonstrate Reason to be of the Mi­raculous Nature of the Manna, a­mong the Israelites, whereof he who gather'd much had nothing over, and he who gather'd little, had no lack.

Were this seriously consider'd, I am confident upon second Thoughts, (and they are best), this Author would be convinc'd, that a Man's Rea­son alone can never doe the Work, I mean steer him securely (over that deep Ocean of Scripture), to the Port of Eternal Happiness, without Embarking in that Ecclesiastical Ship, the Church; in which (if they Con­form to her Doctrine), the Poor are as safe as the Richest, and the Weak­est [Page 32]as the Wise: and in this Reliance we doe no more desert our own Rea­son, than a Man does his Corporal Strength, in taking a Staffe to help, and support him in a dangerous, and slippery Passage: And whatever Ar­guments are advanc'd to enervate the solidity of this Ground, (let them never so briskly sally out,) they can be no better, than meer emp­ty Ebullitions or Bubblings of Rea­son.

As well (says he) the Mud by growing hard, as the Wax by Mel­ting, obeys the Sun; nor is it less glorify'd by the one, than by the o­ther.

It is true the same Sun (and I grant 'tis equally (though variously) o­bey'd by both,) softens Wax, and hardens Mud; (their Natures being by Heat to melt, and grow hard,) but I cannot conceive how the Parity holds exactly between those Inani­mate, material Substances, and our Immortal, and Immaterial Souls: For certainly the Divine Insuser of Faith, created them with Identical [Page 33]Capabilities, and fitted them Uni­formly for the Reception of their Pro­per Objects, viz. the Mysteries of Christianity, which whosoever Ob­stinately Dis-believes, or rejects, is deservedly Excommunicated, (because he wilfully exclude himself) from that Mysticall Ark the Church of GOD.

But, by the way (me-thinkes) this Author talkes very incongruously of more than one Religion, the very word bearing witness against him; for the Substantive Religio, I take to be deriv'd from the Verb Rebigo to Tye or Bind together; but his Lati­tudinarian, or Socinian Doctrine, does not onely Untie and Unbind, but Blends, and Shuffles all into a Chaos: Yet Faith with him must still be Pro­perly one, and the same; though ac­cording to the diverse Receptions (says he) it produces not only divense; but con­trary Effects.

This I shall believe, when he hath e­vinc'd, that, because all things, which are potable are comprehended under the Denomination of Liquour; there­fore, [Page 34]White-Wines, Rhenish, Cana­ry, Claret, Syder, and Muscadine; are Certainly, that Man would be cen­sur'd to have drunk too much of these, that could be brought to swallow so great a Contradiction: Yet this the Author must say, (if he speakes con­sequently to his own Arguments,) is as defensible as his Hyperbole, that the Diversity of Religious Opi­nions (because injuriously produc'd by him under the Venerable Name of Faith,) are not several, but one and the very self same belief: which certainly is as far from right Reason­ing, as a Confusion of Fancyes is from purely Divine Faith.

I should have found no fault with His comparing the Ʋnity of God's Church to Wed-lock; but that he spoyles the Similitude in allowing e­very Particular Member to believe contrary to one another, nay to themselves: by which he pulls down again what he built up; and makes that Conjunction-Disjunctive, by a new-found-Negative, or Counter-Creed.

No body at all questions, but that a Foot when it hath the Gout, (as he sayes,) or a Hand when it shakes with the Palsie, remain still Parts of the Bo­dy: but if they are Irrecoverably use­less, they are no otherwise so, than as a Dead Bough is a Member of a Li­ving Tree, there may be Continuity, but no Communication between them; and this Debility, or decay, must needs happen through some secret Perversity, or Obliquity in the Recipient, not any Defect or Deficiency in the Radical A­liment. The same I say of those that wilfully persist in Incredulity, and Errour; but yet withall must add this, that they are never Irrevoca­bly (GOD's Grace being ever bu­sie,) Anathematiz'd by this Church; which is much more willing, and rea­dy upon Submission, and Recantati­on to Re-embrace, than for Obstinacy to Excommunicate any.

There may certainly be (though he thinks otherwise,) a full, and intire agreement in all Points of Faith, of one Member with an other, either Actually or Votively, (which to [Page 36]GOD is Aequivalent,) or else the Athanasian Creed (admitted by most Protestants,) is not to be Credited, which, without Haesitation; begins thus;

Whosoever will be saved, it is need­ful before all things that he hold the Catholick Faith; The which unless each one shall keep whole and Inviolate, (mark that,) he shall without doubt eternally perish; now, if this be (as certainly it is) true, he that wilfully disbelieves any one Article, forfeits his whole Faith, and Consequently the least Defect therein is a total Priva­tion.

Now as for Controversie (at which he briefly touches,) like the Bloud (I know) it incessantly Circulates; but Alas! To no better purpose, that I can perceive, than to foment the Quarrel, and keep it still alive: For through the Immoderation, and Unnatural heat of some Polemick Writers, 'tis so far from effecting a Reconciliation or Union, (which ought to be the Principal Design and end of it,) that it do's nothing else [Page 37]but breed an Implacable, if not incu­rable Itch; the scratching whereof may, perhaps, afford some present Ti­tillation or Delight; but 'tis usually perform'd with so much violence, and rage, that it does not only not allay, but more inflame, and ferment the Hu­mour; to cure which, there is no Me­dicine more Effectual, or Balsome more Soveraign, than our Mutual, and Cordiall Prayers, for one a­nother. But, to pursue our Au­thor.

As for those Men (says he) who accuse us of Pride, and Vanity, for At­tributing so much to our own Reason, making Presumption. and Self-Flat­tery, the Fountain of this Opinion; it is a Scandal so false, and so Ridicu­lous, that without much Humility I should disdain to answer it. And tru­ly, in my Opinion, I have not heard a louder sound of Pride, than in that very Expression. But, letting this pass, (with his Subsequent, soft Ar­guments, for the Civility, and Gen­tleness of his Religion, which per­mits every man to have his full Swing, [Page 38]or Career) I am come to Master Hob's, for whom, though it is not my business, nor design to be Ad­vocate, nor in the least to diminish this Author's merit; (who, in some parts of his Discourse against him, and else­where, shewes great Fertility of Wit, and Pregnancy of Rhethorick): Yet I cannot but think Master Hobs's Ar­guments much more Conducing to Order, and Uniformity, than his Unreasonably-Rational, or Chimae­rical Method; which slighting all Ec­clesiastical Tribunals, authoriseth e­very Particular Person, in Spirituals to be his own Judge, and Pastor; and makes the Governours of the Church of CHRIST stand for meer Cyphers, which is directly against the Institution, Doctrine, and De­signe of CHRIST himself: But, that-Humane Reason, which exalts it­self above this Divine Jurisdiction, (be it never so full of Flourishes, and Astonishment) is but a glorious No­thing.

He is very apt to mistake, Concer­ning the Roman-Church: For al­though [Page 39]indeed her Publick Liturgie (the Mass) be Universally said in the Latine Tongue, yet all Preaching, and Catechizing, is performed in the Language of each respective Country; and all her Members without any re­straint, say their Prayers in their own Native Language.

I am not at all satisfy'd, With his endeavouring to Distinguish between Right Reason, and that which is falsty esteemed so; For, if in all matters of Faith, and Difficulty, every Man's Reason must be his Rule, and every man's Rule must be his Reason, with­out adhering or submitting to any other Superior Regulation or Judge, or Captivating his Understanding (as Scripture requires) in Obsequi­um Fidei: If this Rule (I say) can be thought Regular and safe, then I think this Author needs not to de­spair of bringing men by Degrees to believe, That nothing can be in so Rational or Credible, which is not evidently so to whom 'tis propos'd; especially since he has already affirm'd (which is pretty well towards it) [Page 40]that nothing can be dangerously Er­roneous, that a man firmly believes. But can any thing be more Illogical and distant from Reason? Unless it be this which (per Consequens) fol­lows; Every Orthodox Divine is a Rational Man; Ergo, every Rational Man is an Orthodox Divine, and ought not to be taught, but to teach himself. Contrary to which. Matth. 28.19, 20. our Blessed Saviour commanded his Disciples to goe Preach, Teach, and Baptize all Nations. But I never read that they sent the Scriptures a­lone to the Unconverted, that they might, by the Rules of their own Rea­son examine, and frame out the True Religion; but, withall, went them­selves, or sent Expositors: With­out which, I never heard of Turk, or Jew that ever chang'd his Alcoran, or Talmud for the Christian Bible; which evidently demonstrates against this Author, That Reason alone can be no Competent means, or security ei­ther of becoming, or remaining a good Christian. All Men therefore are, or should be, instructed: We are [Page 41]Taught, and they were Ttaught the same, who Teach us; and their Ma­sters had Teachers, and those Teach­ers Masters, till we come Gradually to the Supream, the Original Guides of the Present Church, which also re­ceives the Traditions of the former; and so orderly downward till we come to the Apostles; and at last to (our Ne plus ultra,) our Saviour CHRIST himself: So that 'tis no Contradiction but a certain Truth, that there is no going to CHRIST, but from CHRIST. à JESƲ ad CHRISTƲM: That Humane Reason, then, which unlinckes it self from this Divine, and Infallible Con­catenation, flyes giddily about, and can no more naturally settle, or fix, than a Feather in the Wind; and that a man, who stubbornly steps aside from this Universal, this General Track, will not onely lose his Way, but his Reason, and Himself too. But, now, to another Mat­ter.

Henry the Eighth, did certainly more than seem (as this Author says) [Page 42] to leave the Pope, because he would not consent to his Libidinous Desires; and assum'd therefore the Supremacy, that he might give himself leave to Marry, or Repudiate what Wives he fancy'd, or dislik'd. But although Abbeys, Monasteries, and Religi­ous-Houses were thereupon demoli­shed, and the Profits, and Revenues converted to Secular Uses. I cannot think, he got any great Advantage by the Bargain, (either to Body, or Soul,) who dy'd with a Perdidimus Omnia in his Mouth; and found by Wofull Experience, That in the end, ther's nothing got by Refor­ming. But to leave this Digres­sion.

The Author desires those, who would have his Ʋnderstanding capti­vated, to convince him, First, by theirs, that it ought to be so, and not to think to enslave his Reason, till they first overcome it; which when they have done, then they will lose what they contend for; For by our Reason's being Guided, Conquered, and Ensla­ved, Their's are become Guides, Con­querours, [Page 43]and Masters; so that it will appear at last impossible for Hu­man Reason to lose anything in one place, without gaining as much in some other.

Thus he. To which I answer in the first place, If Scripture be Reason, our Understandings ought to be cap­tivated to the Obedience of Faith. In the next, I would not have him think us so unreasonable, as to deprive men Totally of the Use of their Rea­son: by no means, but to check, and keep it within it's proper Sphear, and in this we abridge him of no Liberty, which we allow our selves.

But Humane Reason must have a large Mixture of Divinity in it, to be so Adorable as this Author seems to make it. I grant 'tis very pretious, and prizable in being given (though not Magisterially to rule) to guide us to those, that can Infallibly do it: And thus (I confess) we are Rul'd by Reason, though not in all things by our own; for all the Difficulties, and Obscurities of Scripture without [Page 44]the Churche's Light, are no more In­terpretable, or Discoverable by Pri­vate Reason, than our Eyes can see Objects without Day-Light, or a Candle; and yet neither our Reason, nor our Eyes are given us in vain: But he that, in Spiritual Affairs, which so neerly concern bis Soul, Assigns no Visible, no External, rule or Standard to measure Reason by, nor any Ge­neral Touch-Stone to try True, from False, Adulterated from Currant Coyne; That Man, I say (for all his pretended Light within,) fishes in the Dark with them, that labour'd all Night and caught nothing; or builds his Superstructure before he lays the Foundation. For 'tis as Irrational as if a Man should say, I can guesse so exactly of the Longitude, Latitude, Altitude, and Profunditie of any thing by my Eye, that no Demon­stration by any Mathematical In­struments can (or ever shall) Con­troul, or Convince me: And truly what better has this Author said from the beginning to the Ending of his Treatise than this, That Mens Rea­sons, [Page 45]and Judgements (as to the Regulation of their Faith) are so ve­ry Cleer, and Demonstrative, that there is no certain way, no possibility to know whether they be true, or false, right, or wrong: Turne it which way you will, this is all you shall find in it; which Unreasonable Rea­soning verifyes the Old Proverb, [All is not Gold that Glisters:] And in Truth, if each Man's Reason (Pro­misculously) must be Umpire in this Rational Strife, men may Play at this Sport to Perpetuity and never win nor lose: But certainly our Blessed Sa­viour has not left the Condition of Mankind in this endless Confusion, but has miraculously Founded, and Signaliz'd a Church to end all Con­troversyes, if Men (that talk so much of Reason,) would but rightly use it; for that Reason, which (as to Spirituality) does not take the Church for it's Rest, can never aim, or hit right, but must necessarily fly at Ran­dome, and spend it else without Advan­tage.

If that Authority (says he) which [Page 46]we Obey, prescribe Truth, we have Good Fortune in our Obedience, and meerly Good Fortune; but, if it draw us into Errours, we have nothing to say for our Excuse, because we have no­thing to Alledge for our Obedience to that Authority.

It seems then, that our Saviour's Commands are of no Validity, and, Hearken to, and Obey the Church meer Fopperies; but certain it is CHRIST our Lord has most ex­presly, and Emphatically enjoyn'd this; and therefore we may (nay must) without any If's, absolutely o­bey it; and this questionless will be a very good, and sufficient Plea for our Obedience at the Day of Judgement, How those, who slight it, would ex­cuse themselves, (were there to be any Pleading at that Grand-Assize;) cannot imagine, but am certain, if they come off well, they will have Extraordinary good Fortune in­deed.

His following Discourse, Of Mens Blind-folding themselves (as he blind­ly calls it,) in obeying Ecclesiasticall [Page 47]Superiours; and that those, who com­mit themselves to the Guidance of their own Ʋnderstanding, are as safe on the Left Hand, as on the Right; (but who can credit this, That knowes one Hand from the other?) As secure of Happiness in their Errours (very strange!) as others, who are other­wise guilded even in the Truths, which they happen to fall into; is so extra­vagantly Frivolous, and proofless, that it carryes it's own Con­futation with it. & sic Transeat to­tum.

God (says he) Commands no more but to search, and yet shall find whether the Truth or not, (Ipse Dix­it) the Reward of Searching. And truly I have endeavour'd, and narrow­ly search'd to find Reason in this. But after all my Diligence, can perceive no Reward of my Searching; which makes me conclude, That 'tis much more Rational to believe, that GOD gives Man not only a Will to search, but Power to find, and Ʋnderstanding to know the Truth when found; or else his Commands were vain. But what a [Page 48]Desperate, long Leap doe's this Au­thor leave between Searching, and Heaven! If it were as he imagines, I doe not see why a man's Heartily wish­ing himself there, might not bring him, or waft him thither, without more adoe, and Eternal Happinesse be given him as a reward of wishing. But undoubtedly finding the Truth is the reward of Searching, and Heaven the reward of finding the Truth; which those, who search where it is not, shall find nothing but anxiety, and in the end, that they wretchedly cheated themselves, and others with shippery Sophism's, and Chimaera's &c.

As no men are sav'd but through Mercy, so none unjustly Perish; for, Truth is missed, not so much through Difficulty of Finding, as Te­pidity, and Negligence in searching it.

I cannot possibly (says the Author) conceive it agreeable to the Goodness of the Divine Nature so to have hidden, and involved, and almost disguised the Truth from us, if he had intended to [Page 49]have censured the missing of it, with so heavy a Sentence, as that of Eternal Ruine; especially, seeing there is but one true Way, (I thought, All ways had been alike with him, as to the end) for one Hundred false ones, and no cer­tain Mark set upon the Entry of that One, to Distinguish it from the O­thers.

To which I answer; If GOD Al­mighty, had left us a Way without any Means or Marks, (as he strangely imagines) to find it out, it would be great Cruelty indeed in him, (which is far enough from his Nature,) to pu­nish Men Eternally, for what is not in their Power possibly to avoyd: But since 'tis most evident, that he hath left both sufficient means to find, and Marks to know it by; his Discourse upon this Point, is (in my Opinion) only just so many Words to no pur­pose. And since those Marks, which are set upon the Entry of this Way, are most clear, and conspicuous to all Men, that look not Obliquely upon them; if (after they are entred) they meet with any thing, that Reason may [Page 50]perhaps at first, Flinch, or Boggle at, the Consideration of it's, Inerrability takes away all doubt, and bids them confidently persevere.

As in Visible Objects, (says he) we Receive confidently, and rest in the Report of the Sight, &c. So ought we as entirely, and absolutely, to re­sign our Belief, to the Dictates of our own Understanding, in things intelli­gible, which are as Properly, and Naturally the Objects thereof, as things visible are of the Eye-Sight: and we might as well say, We will trust our Eyes in Green, White, and Black, but not in Red, or Yellow Collours: as affirm, That our Rea­son must Guide us in the Contemplati­on of Nature, the Search of Arts, the Government of Publick Societies, and the Begulation of Mens Lives, as far as the Bounds of Morality; but that it is not at all to be Followed, or O­bey'd in Matters that concern Religi­on.

Here I must confess, the Author has some Colour, but I think not much Reason, for what he says: For [Page 51]if he thinks the Objects of Faith, are as Naturally Intelligible by our Under­standing, as the Colours of the Rain-Bow, are visible to our Eyes; he makes no Distinction, or Difference at all, between the Faculties, Operati­ons, or Effects of Nature, and those of Grace, which certainly is a Grand Mistake. For although our own Reason or understanding tell us, There is a God, and He to be Worshipp'd, and Obey'd by us; yet they cannot by their own Light, or inward Forces in­form us, In what manner, that must be done by External Agents, by some thing which is without us. And what imaginably more probable, than the Church of Christ, which can shew a Lineal Succession, from the same Christ, and His Apostles; a Perpetu­al Visibility, Unity, Universality, Conversion of Nations, Fulfilling of Prophesies, (which baffles all Cavils, and strikes all Objections dumb,) a Miraculous Propagation. Now he who prefers the Dictates of his own Private and naked Reason, and Un­derstanding, in matters that concern [Page 52]Religion, before the Guidance of a Church thus Adorn'd, thus Mark'd, thus Signaliz'd, deserves not (nor truly has he) either the one, or the o­ther.

Nothing certainly can be more con­trary to Humane Reason, than to think we ought to believe nothing above it: For there are Truth's Un-intelligible, by the most Exalted, and Sublimated Souls in Heaven, viz. The Total, and Perfect Quality of the Divine Essence; which, nothing Created, nothing In­feriour to God himself, can Compre­hend. The Saints and Angels, enjoy Eternity without knowing what it is; the most Towring Wisdom, and De­purated Reason, can no more reach, or fathom, that Inscrutable Infinity, than Ten Millions of Oceans can be crowded into the smallest Cockle-Shell: For it drowns, or rather (as a Bottomless Abysse), swallows up all Philosophy and Learning. 'Tis the Philosophers-Stone in Divinity, too hard to be Penetrated, by the Know­ledge of Men or Angels: In fine, We know that such a thing there is, but [Page 53]never shall, it's full, and perfect Defi­nition, it being no less, than the E­ternal Tri-Une God; whose Deep. brief Character of Himself was, Sum qui Sum. Whence I inferr, That Men are not endued with Understanding, Pre­sumptuously to stretch beyond it's Strength, and Power, or to use it, as they themselves list: But according to the Will and Pleasure of the Di­vine Donor; who certainly gives Man Reason, not absolutely, but Conditi­onally; that in Matters of Faith (at least) it should retribute, and pay Homage to Him, I mean be Regula­ted by His Beloved Spouse, the Church. For as that is no true Liberty, which has no Limit, so that is no true Rea­son which has no Restriction. Be­sides, if most Men are allowed, and granted to have Reason, certainly the Church do's not want it, (Vis unita fortior), but has in it a more Ample, Perfect, and incorrigible manner, be­cause: more immediately, and perpetu­ally accompanyed and Assisted by the Holy Ghost. And this is true, nay in­fallibly true, if Scripture be not false. [Page 54]How those Headless-Members, the Acephalists, would answer here, I can­not tell; but am certain, that, As that is not true Reason, but Delusion, which flowes not from the right Foun­tain; So, a Visible Congregation, or Body of Men, without a Visible Head, or with more than one, is equally Mon­strous. But those Spiritual Priva­teers, who slight the Ecclesiastical Hie­rarchy, or Convoy, contemn the Do­ctrine of the Church; and resolve to believe no more, than their Understan­dings can Chew, and their Reason Di­gest, (there being many things in Na­ture, which pose Mortality; as the Flux, and Re-flux of the Sea, the Ef­fects of the Loud-Stone, &c.) will live Infidels, and dye Atheists. Nor is this said, To remove the Cognizance of Divine Truths, out of the Court of Reason; but to quell it's Pride and Arrogance, and bring it to (Submit, and stoop by an Humble Faith to those Divine Truths; (for certainly a mans Reason, may Rebell against his Faith, as well as his Passion, against Reason) and this Limitation or Coaction, does [Page 55]not at all deprive man of his Power, nor abridge him of the Liberty, and natural priviledge of Election, or Choice.

Religion, says he, appears (and what Christian dares deny it?) to be the Principal End of mans Creation; and therefore as if Horses are made for Bur­then, they have a Natural ability gi­ven, where-with to do it; If Birds do fly, they have Wings given them for that purpose; (because where an end is Natural, the means are so too:) So if Religion be the End of Man, as he is Partaker of a Rational Soul, that Rea­sonable Soul hath some Power naturally, placed in it, for the excercise, judgment, and choice of Religion.

All this is Undeniably true: But yet the Author may please to consider, That the Horse may be over-loaded, and the Bird fly too high; and so cer­tainly Reason may soar above it's Na­tural Pitch, Meridian Altitude, and Consequently into a Region, where 'tis a mere Stranger, and cannot subsist without some stronger Principle, than it's own proper Strength to support [Page 56]it: And so, granting the Antecedent, I deny the Consequence; That because GOD gives man Reason (as I have said) to light or introduce him into the right Entrance of Religion; there­fore (being once initiated) he needs not to ask any more questions, or be guided by others: but let him follow his own Reason, (I might as well have said his Nose.), and he cannot possibly go astray. Briefly; In the Search, or Choice of our Way, Reason (I grant) must rule, but that once found, Obey: For that private Spirit, which is not first quickned, or animated, and then constantly Actuated, by that of God's Church, (which was Authoriz'd, and Sanctify'd by the Divine Breath of JESUS) is a False Conception, no true, or lawful Issue of the Understan­ding, but a Spurious, or Abortive Em­brion of the Brain; a Falle Light, a De­ceitful Phantasm.

But the Author says, If this Do­ctrine (that is for every Man to believe ad libitum) were Generally planted in the Minds of men, both the Reality, and [Page 57]Pretence of Fighting for Religion, were utterly Cancell'd.

Truly so far I should like his Do­ctrine, especially if he could warrant men, that Intellectual or Religious Differences, should never come to Blowes: But Alas! Experience makes me more than doubt, 'tis but an Airy, or imaginary Notion: For, as I do not deny, but that those who endeavour an Establishment of Unity, and Uniformity in Faith, and Religi­on, may possibly occasion War; So those (I fear) of contrary Principles, can never long prevent it; But, I hope that GOD, who rules the unruly O­cean, will.

Thus far I do most willingly agree with him; That I would have none, who disturbe not the publick peace, & tran­quility of the Government, be persecu­ted upon a purely conscientious score: For, I think it a most uncharitable, and unreasonable method, (because impos­sible) to reduce mens Judgments, ('tis but one remove, from convincing them with Beetles, and Halters), by taking away their Estates, and Starving [Page 58]their Bodies; But against those, who are found any way machinating against our true, and lawful Governours, (e­specially the Supream), with all Seve­rity and Rigour, Currat Lex. But yer, let every man smart, for his proper Fault; and not a whole Community, or Body of men, be made the very Buttocks of the Nation, to be kick,, lash'd, and slander'd, for the Crimes of Particulars; For that certainly is as remote from Reason, Equity, and Ju­stice, as it would be, To Pistol a man, because his Nose stands awry, or knock his Brains our, because he Squints; Or indeed, because the Serpent sedu­ced Eve, and she Adam; whose Ori­ginal Guilt corrupted, and deprav'd their whole Progeny. By the very same Crooked Rule, the Apostles themselves might be call'd Traytors, because Judas betray'd his Lord and Master.

Nor can, or shall I ever believe it, either Pious, or Politick, to use any o­ther Force, but that of Arguments; for the Conviction, and Reduction of Disputers. One may as well try to [Page 59]tame a Tyger with Rational Argu­ments, as by Threats, or Violence; (for a man may be sooner frighted out of his Wits, than his Opinion); to conquer long-setled Judgments and therefore, as the best Physick, to cure a Quartane, is, To be kind to it; So if Rational Discourse, & gentle Per­swasions, cannot operate upon the inte­lect, & mind of man, rougher Applica­tions (for what's Reason to one, may be Non-Sense to another) shall never work a free, or plenary assent; for those that are perforce Proselyted, may be­come Dissembling Hypocrites, but never Real-Converts. What Wise, or Worthy Spirits therefore would proceed so Irrationally, so Ignobly? or what advantagious Acquisition, or Glory can there be in such a Con­quest? But this is a point, already most amply discuss'd, by much abler penns; [Reply to the Answer of the Catholick-Apology; and Advocate of Conscience-Liberty]: To them there­fore, I refer the Reader, and Ile re­turn to the Author.

Who maintains constantly, that [Page 60]sole Reason, in all Streights, and Ex­igences must Guide, and Steer us in our Course to our Haven, Heaven: For, says he, when I ask, Why you believe any Mystery of Faith, You will answer perhaps, Because the Pre­sent Church Commands you. If I pro­ceed and ask, Why do you believe, what the Present Church Commands you? You will say, Because the Former Church Teaches the same: Why do you believe the Former Church? Be­cause GOD Commands you so to do; Why do you believe, that God Commands it? Because you find it in the Scripture; Why do you believe the Scriptures to be the Word of GOD? Because they were confirm'd by Miracles; Why do Miracles confirm that? Because they are Workes which can proceed from nothing, but the Absolute, and Im­mediate Power, of the Deity: Why so? Because nothing contrary to, or above the Course of Nature can be done by Natural Agents.

And why should I, or any man else, say any thing against all this? Since he has so pertinently, and solidly an­swer'd [Page 61]all the Why's himself: but I suppose he imagin'd, that, Syllogisti­cally sounding the depth of the Ca­tholick method, or rule of Faith with this chain of Questions, and finding Reason at the bottom of it (which me­thinks should make him the sooner embrace it) therefore he had invinci­bly fortifi'd his own arguments for an absolute and independent guidance of private reason in all contingencies: but alas, 'tis triumphing before the Victo­ry, because as inconsequent, as if one should say, my Rulers are no more than rational men, and I being a man of reason too, therefore my obligation ceaseth to be rul'd by them, neither ought any man in rea­son to command, or obey others; but is not this cum ratione insanire? A Do­ctrine which (if prevalent) would in a short time destroy not only Ecclesi­astical, but all secular Oeconomy, and Jurisdictions! and, in the end, leave nothing but outward shape to di­stinguish Men from Beasts, which have no other Superiority, or Master­ship amongst them but what they get [Page 62] Vi & Armis, with their Horns and Heels. Certainly, this is very prodi­gious (I had almost said monstrous) Reason; and so truly, I think, is the greatest part of his discourse, which in effect teaches, that, Divinity cannot stand unless Philosophy support it; nor St. Peter and St. Paul instruct, un­less Aristotle and Plato comment; con­sequently no man can be a good Chri­stian, that is not a good Philosopher, which certainly is a very false and Anti-Christian assertion.

Authority and Obedience are Cor­relatives; there must be both or neither, and therefore his mysterious discourse of Obedience in Spirituals (which he calls the most pleasing smell in the Sacrifice) I shall never under­stand which totally invalidates all Ec­clesiastical Regiment and Power.

St. Augustine (who, I presume, wanted not for Humane Reason) said peremptorily, Ego verò Evangelio non crederem, nisi me Ecclesiae Catholicae commoveret Authoritas. And to the same Authority (leaving the Scep­ticks to their Identities, Idities, and [Page 63]Quiddities) will I ever submit both my understanding, & my reason; for, would it not be very pleasant to hear a man Catechise or Preach to him­self? and a pretty riddle for Master, Schollar, Preacher, and Auditour to be all in the same man? who, without some external conveyance, or out­ward aid can no more properly or safely indoctrinate himself, than he can possibly put his mouth to his own ear and whisper in it. Witty men (no doubt) may frame arguments a­gainst natural and experimental De­monstrations; as for example, Oral Loquution, or Local Motion: but cer­tainly none (though few perhaps can solve every particular objection) will be perswaded, that we can neither speak nor move: The same I say as to the Church; when men are (as certainly they may be) indisputably satisfi'd that it is (and must necessa­rily be) infallible in its Conciliar-De­finitions; whatsoever riseth in opposi­on, they consequently know (though perhaps not precisely How) must ne­cessarily be inconclusive, fictitious, [Page 64]and false, without descending to par­ticular disputes, which is not only a toilsome but endless labour. For I have often thought, that since our Revolt from Rome there have been written pro and con-books enough (I should not exceed, if I said) to fill ten Vaticans, and yet we are in the same, or a worse condition; the reason is, because Corrosives are apply'd in­stead of Lenitives, Vinegar instead of Oyle; wherefore I compare Contro­versie to Physick, which as it cures many that would have dy'd, so it kills more that would have recover'd and liv'd without it.

Whether what I have hitherto said will have the good or ill fortune to be thought Reason, or not, I am not Prophet enough to know, nor con­cern'd enough to care, the principal motive being to employ some spare hours; but if it be esteem'd wholly insignificant (Solamen miseris, &c.) I am not the first by forty, who have written to no purpose; yet this I'le boldly say is to some, whatever ar­guments or engins of Wit are inven­ted [Page 65]and directed to undermine and subvert the Power and Authority of God's Church will but deceive, and at last recoile and ruine the Inventor: And all these glittering words and gilded reasons (which I confess are drest in graceful language) this Au­thor has rally'd together against it, can be at most but Verisimilities; they may possibly delight some a­muze and puzle others, but solidly and indubitably can inform none; for I should take it very kindly from him, or any man else, that would tell me (candidly) what those imperative words (Feed my Sheep, feed my Lambs, spoken to St. Peter) signifie? if not, that there should constantly be in God's Church (which is essentially compos'd of Docentes & discentes) Pastors, i e. Instructors and Tea­chers, of others: For Christ our Lord (who never made, or said any thing in vain) did not speak plurally (as this Author interprets) Feed ye my Sheep, feed ye my Lambs, even where your selves like best; but, Pasce oves meas, &c. Feed thou my Sheep, Pe­ter, [Page 66] &c. But if all Men and Women (as this Author advises) should turn Sheepheards and Sheepheardesses, (and so become Pastors without Sheep, and Sheep without Pastors, both and neither, or somthing and nothing, straggling and feeding upon various tabifick pastures,) who should, or could feed and keep the whole Flock in order? when there would be no such thing as a Flock to be kept, if all Men, Women, and Chil­dren of all degrees and qualities were intended by our Blessed Saviour to feed (i. e, to Instruct and Teach) themselves; and therefore if the Au­thors doctrine (as to this particular) be reason, 'tis of that new sort of reasons, which for a while may tast sweetly and deliciously to licorish and licentious Palates, but in the end (I fear) they'l find 'twas but a bitter­sweet, a pleasant Poyson.

In a word, if his discourse (as it hath plausibility) had weight enough to make any deep impression in the minds of Men (though truly I do not think this was the Author's drift) [Page 67]it would necessarily by degrees intro­duce Anarchy and Confusion: for it evidently invades and disannuls all Ecclesiastical Rule and Power; An­nihilates the Pastoral Office, and makes all Clergy-Men totally Use­less and Superfluous; and how can a­ny Arguments (let them be never so Learnedly and Rhetorically adorn'd) have any real or intrinsecal good­ness or solidity in them, which draw such mis-shapen, and ill favour'd Consequences after them? Per ef­fectum Causa.

Finally, I compare his Treatise to a painted Feast, (for Non sunt om­nia, quae videntur) which may whet and encrease mens Appetites, but can never satisfie, their hunger; or rather to a Posie of Nettles and Roses, whereof a man cannot smell the sweet, without stinging his Nose; for although it be intermixt with a great deal of Scholarship and Wit, and carrys Reason in the Front, yet (according to my sentiment) 'tis so Aenigmatically (if not Implously rapt up, that, notwithstanding it be [Page 68]but a very small Volum, I cannot but think, There's a great deal too much of it; and lest the Reader (if it have any) should think so of mine, it shall not be long before I make an end.

Two passages upon a Review of his Treatise I thought convenient here to insert and speak to.

First: Where he says, That ever since the beginning of the Christian Be­lief, there has been the Authority of a­bove an hundred to one against it, and this Authority backt and strengthned with the Ʋniversal agreement of more than three thousand years before it.

This hundred to one, and these three thousand years, makes a very great noise indeed, but to as little purpose. For, what rational man knows not, that not the greatness of the number (for so every Rebellion and Usurpation might be justifi'd) but the legality of the Power and Autho­rity of men is that which justly exacts and requires (and to which we are [Page 69]in duty oblig'd to pay) our sub­mission and obedience.

Secondly: Where he acknowledges that the best and truest Humane Rea­son could not have found out of it self that Mystery (by which, I suppose, he means the Incarnation) of Jesus Christ, but it was necessary first to be reveal­ed, and as soon as the Spirit had re­vealed it (which it did by Mira­cles, &c.) even Humane Reason was also to behold, and to confess it: not that Grace had alter'd the eye-sight of Human-Reason, but drawn the object nearer to it; and till the object was brought so nigh, the Wisdom of man did as safely not discern it, as it does not now the new state of things which shall be revealed at the second Coming.

And what news is there in all this? or who-ever question'd the truth of it? but yet if that not-discerning, or non-credence had been accompany'd with an obstinate resolution to disbe­lieve or reject every thing but what [Page 70]Reason happen'd to find out by its own self-search (which would have been like a Man's denying to see a thing, though brought and set just before his eyes, because he did not first seek and spy it out himself); that nescience or non-discerning (I say) would not then have been safe, but highly cul­pable, because the things, which be­fore men might have been innocently ignorant of, after sufficient and due proposal, become (at least necessitate Praecepti) necessariè Credenda.

More than this, I know nothing he has material to be answer'd to.

These ensuing Verses (which have long lain dormant) I thought not altoge­ther improper to make the Epilogue of this little work.