Reason against raillery, or, A full answer to Dr. Tillotson's preface against J.S. with a further examination of his grounds of religion.
         Sergeant, John, 1622-1707.
      
       
         
           1672
        
      
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             Reason against raillery, or, A full answer to Dr. Tillotson's preface against J.S. with a further examination of his grounds of religion.
             Sergeant, John, 1622-1707.
          
           [48], 246, [11] p.
           
             s.n.],
             [London :
             1672.
          
           
             Errata: p. [11] at end.
             Attributed to John Sergeant. cf. NUC pre-1956.
             Reproduction of original in Huntington Library.
          
        
      
    
     
       
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         eng
      
       
         
           Tillotson, John, 1630-1694. -- Sixth Catholic letter.
        
      
    
     
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           Reason
           against
           Raillery
           :
           OR
           ,
           A
           Full
           Answer
           TO
           Dr.
           
           TILLOTSON's
           PREFACE
           Against
           
             J.
             S.
          
           With
           a
           farther
           EXAMINATION
           Of
           His
           Grounds
           of
           Religion
           .
        
         
           
             The
             gravest
             Book
             that
             ever
             was
             written
             may
             be
             made
             ridiculous
             ,
             by
             applying
             the
             Sayings
             of
             it
             to
             a
             foolish
             purpose
             .
          
           
             Dr.
             Tillot
             .
             
               Serm.
               p.
               121.
            
             
          
        
         
           Anno
           Dom.
           MDCLXXII
           .
        
      
       
         
         
         
           Advertisement
           .
        
         
           IT
           being
           the
           general
           Temper
           of
           Mankind
           to
           call
           any
           thing
           by
           an
           odious
           Name
           which
           themselves
           dislike
           ,
           and
           particularly
           the
           Humour
           of
           the
           Times
           to
           call
           every
           thing
           Popery
           which
           comes
           cross
           to
           their
           Interest
           ,
           I
           cannot
           expect
           my
           present
           Adversary
           ,
           whose
           Zeal
           (
           as
           will
           appear
           by
           the
           perusal
           of
           this
           Treatise
           )
           carries
           him
           much
           farther
           than
           his
           Reason
           ,
           should
           be
           exempt
           from
           a
           Failing
           so
           Epidemical
           ,
           and
           withal
           so
           Necessary
           for
           his
           Purpose
           .
           For
           nothing
           more
           easily
           solves
           all
           Arguments
           ,
           or
           more
           readily
           Answers
           any
           Book
           with
           the
           Vulgar
           than
           this
           short
           Method
           ;
           Inure
           them
           to
           a
           hideous
           apprehension
           of
           Popery
           ,
           then
           call
           any
           Production
           by
           that
           Name
           ,
           and
           all
           farther
           
           Confute
           is
           needless
           .
           With
           the
           Vulgar
           ,
           I
           say
           ;
           for
           I
           shall
           presume
           that
           whoever
           reads
           this
           Treatise
           will
           judge
           it
           Incredible
           Dr.
           T.
           should
           hereafter
           attempt
           to
           write
           to
           such
           as
           are
           truly
           Learned
           ,
           till
           he
           thinks
           fit
           to
           settle
           and
           pursue
           some
           Conclusive
           Method
           of
           Discoursing
           ;
           which
           I
           am
           sure
           he
           will
           not
           ,
           because
           his
           Cause
           will
           not
           bear
           it
           .
           I
           am
           to
           expect
           then
           from
           the
           Disingenuity
           of
           my
           Opposers
           ,
           that
           this
           Piece
           will
           be
           branded
           for
           Popery
           ,
           thence
           the
           publishing
           it
           made
           an
           Insolence
           ,
           and
           (
           to
           lay
           on
           more
           load
           )
           strain'd
           to
           an
           Immodest
           Abuse
           of
           the
           late
           Merciful
           Indulgence
           .
        
         
           I
           am
           forc'd
           therefore
           to
           stop
           the
           Reader
           at
           the
           very
           Entrance
           ,
           and
           to
           declare
           to
           him
           before-hand
           ,
           that
           in
           perusing
           this
           Treatise
           he
           shall
           find
           that
           the
           Points
           at
           present
           maintained
           by
           me
           are
           onely
           these
           ,
           That
           
             Christian
             Faith
          
           and
           the
           
             Tenet
             of
             a
             Deity
          
           are
           
             Absolutely
             Certain
          
           .
           If
           this
           be
           Popery
           ,
           all
           the
           Sober
           and
           Well-meaning
           Protestants
           ,
           Presbyterians
           ,
           and
           almost
           all
           England
           ,
           nay
           all
           True
           Christians
           are
           Papists
           ;
           for
           not
           one
           of
           them
           who
           uses
           or
           
           discourses
           of
           the
           word
           [
           FAITH
           ]
           but
           r●tains
           in
           his
           natural
           thoughts
           (
           unless
           bad
           Speculation
           have
           corrupted
           Nature
           )
           this
           hearty
           conceit
           of
           it
           ,
           that
           't
           is
           
             absolutely
             Impossible
             to
             be
             all
             a
             Ly
             for
             any
             thing
             any
             man
             living
             knows
          
           ;
           and
           abhor
           the
           contrary
           Tenet
           ;
           that
           is
           ,
           they
           are
           all
           on
           my
           side
           .
           If
           then
           Dr.
           T.
           does
           not
           in
           discoursing
           here
           the
           Grounds
           of
           Faith
           ,
           sustain
           this
           contrary
           Tenet
           ,
           and
           so
           violate
           the
           Nature
           of
           Faith
           ,
           I
           have
           at
           present
           no
           quarrel
           with
           him
           ,
           but
           he
           a
           very
           grievous
           one
           with
           me
           for
           wronging
           him
           ▪
           and
           I
           must
           acknowledge
           I
           owe
           him
           Satisfaction
           as
           publick
           as
           the
           Injury
           .
           If
           he
           does
           ,
           all
           Protestants
           ,
           Presbyterians
           ,
           &c.
           have
           the
           same
           Quarrel
           with
           him
           I
           have
           ,
           and
           so
           ought
           to
           joyn
           with
           me
           against
           him
           ;
           and
           he
           will
           owe
           Satisfaction
           to
           them
           all
           ,
           as
           well
           as
           to
           Catholicks
           ,
           for
           corrupting
           the
           Nature
           of
           Faith
           (
           which
           we
           all
           acknowledge
           necessary
           to
           Salvation
           )
           into
           Opinion
           ,
           and
           so
           quite
           enervating
           its
           force
           and
           influence
           towards
           bringing
           Souls
           to
           Heaven
           ,
           as
           will
           be
           shewn
           hereafter
           .
        
         
           I
           could
           alledge
           ,
           to
           justifie
           my
           Writing
           at
           present
           ,
           the
           earnest
           and
           daring
           
           provocations
           of
           Dr.
           T.
           and
           his
           Friend
           ,
           publickly
           in
           their
           late
           Books
           ;
           also
           that
           this
           Treatise
           was
           near
           Printed
           ere
           His
           Majesties
           Gracious
           Declaration
           was
           Published
           .
           But
           I
           shall
           make
           use
           of
           no
           other
           Justification
           but
           the
           nature
           of
           my
           Cause
           ,
           which
           is
           the
           Common
           Concern
           of
           all
           good
           Christians
           ,
           and
           can
           never
           be
           unseasonable
           to
           defend
           ,
           or
           be
           offensive
           to
           any
           who
           is
           heartily
           a
           Friend
           to
           Christianity
           ,
           to
           see
           it
           defended
           .
           And
           ,
           if
           any
           Clamours
           be
           rais'd
           against
           me
           for
           so
           doing
           ,
           't
           is
           abundantly
           satisfactory
           to
           me
           that
           the
           World
           before-hand
           understands
           how
           worthy
           the
           Cause
           is
           for
           the
           maintaining
           of
           which
           I
           suffer
           this
           reproach
           .
        
      
       
         
         
           TO
           The
           Knowing
           Candid
           WITS
           of
           This
           Nation
           :
           Especially
           Those
           who
           are
           an
           Ornament
           To
           the
           UNIVERSITIES
           ,
           And
           other
           Learned
           SOCIETIES
           .
        
         
           
             GENTLEMEN
             ,
          
        
         
           I
           Know
           not
           to
           whom
           all
           Attempts
           to
           advance
           Truth
           in
           any
           kind
           can
           more
           properly
           belong
           than
           to
           You
           ,
           to
           whom
           Knowledge
           gives
           Ability
           to
           discern
           ;
           the
           profest
           study
           of
           Truth
           ,
           Candour
           and
           Sincerity
           to
           own
           what
           You
           discern
           ,
           and
           both
           together
           a
           perfect
           Qualification
           to
           be
           Iudges
           in
           Affairs
           of
           this
           Nature
           .
           The
           Enemies
           to
           Learning
           are
           Ignorance
           ,
           and
           
           Passion
           ;
           and
           I
           take
           you
           to
           be
           as
           much
           above
           the
           later
           ,
           as
           the
           World
           will
           witness
           you
           are
           free
           from
           all
           suspicion
           of
           the
           former
           .
           I
           have
           great
           reason
           to
           believe
           I
           am
           not
           mistaken
           in
           the
           judgment
           I
           make
           of
           You
           ,
           and
           that
           few
           Nations
           can
           produce
           an
           equal
           number
           of
           Men
           so
           Acute
           to
           discover
           the
           Truth
           ,
           so
           Wise
           to
           judge
           of
           it
           ,
           and
           (
           speaking
           generally
           )
           so
           Unbyass'd
           to
           acknowledge
           it
           .
           This
           consideration
           gives
           me
           a
           high
           esteem
           for
           your
           Authority
           ,
           and
           that
           Esteem
           the
           Confidence
           to
           make
           choice
           of
           You
           for
           my
           Umpires
           .
           The
           wise
           Iustice
           of
           this
           Nation
           has
           provided
           that
           all
           differences
           betwixt
           contending
           Parties
           be
           try'd
           by
           their
           Peers
           ;
           and
           though
           your
           dissenting
           from
           me
           ,
           in
           some
           particular
           Points
           ,
           might
           possibly
           cause
           Iealousie
           in
           one
           who
           was
           not
           well
           assured
           of
           his
           own
           Cause
           or
           your
           Integrity
           ;
           yet
           the
           Interests
           of
           Learning
           are
           common
           to
           us
           both
           ,
           and
           of
           the
           Right
           or
           Injury
           done
           to
           That
           ,
           you
           are
           the
           Best
           ,
           and
           peradventure
           Onely
           Iudges
           ,
           and
           for
           that
           Point
           I
           confidently
           appeal
           to
           You.
           
        
         
           Having
           made
           my
           Address
           ,
           give
           me
           leave
           in
           the
           next
           place
           to
           declare
           my
           Case
           .
        
         
           I
           had
           observed
           with
           much
           grief
           the
           Swarms
           of
           new
           Sects
           (
           not
           to
           mention
           the
           declining
           of
           many
           good
           Wits
           towards
           Atheism
           )
           which
           pester
           
           our
           Country
           ,
           and
           looking
           into
           the
           Causes
           of
           such
           sad
           Effects
           ,
           it
           needed
           no
           great
           reach
           to
           discover
           ,
           that
           the
           Fancies
           of
           men
           being
           both
           by
           Nature
           and
           Circumstances
           fram'd
           to
           great
           variety
           ,
           it
           could
           not
           be
           expected
           but
           they
           should
           take
           their
           several
           Plies
           ,
           and
           sway
           mens
           Thoughts
           and
           Actions
           accordingly
           ,
           unless
           some
           Principle
           ,
           Evident
           ,
           in
           a
           manner
           ,
           to
           all
           ,
           should
           oblige
           the
           Judgment
           of
           the
           Wiser
           (
           at
           least
           )
           to
           adhere
           unanimously
           to
           the
           same
           Profession
           of
           Faith
           ,
           and
           satisfie
           by
           Motives
           within
           their
           own
           ken
           ,
           and
           even
           forestall
           ,
           by
           the
           way
           of
           Nature
           ,
           the
           irregular
           deviations
           to
           which
           weaker
           Fancies
           must
           of
           necessity
           be
           subject
           .
           Nor
           could
           I
           ,
           nor
           indeed
           can
           any
           man
           think
           ,
           but
           that
           as
           GOD
           ,
           the
           Author
           of
           every
           perfect
           Gift
           ,
           settled
           Faith
           most
           firmly
           at
           first
           in
           the
           hearts
           of
           the
           Primitive
           Believers
           by
           Evident
           Miracles
           ,
           so
           he
           intended
           ,
           and
           ordered
           ,
           as
           far
           as
           was
           on
           His
           part
           ,
           that
           it
           should
           continue
           all
           along
           the
           same
           ;
           or
           ,
           that
           his
           Church
           should
           persevere
           in
           Unity
           of
           Faith
           ;
           and
           ,
           consequently
           ,
           that
           he
           settled
           such
           a
           Rule
           to
           convey
           the
           knowledge
           of
           it
           to
           us
           ,
           as
           was
           of
           a
           nature
           able
           to
           establish
           it
           ,
           and
           satisfie
           ,
           according
           to
           their
           several
           capacities
           ,
           both
           the
           Wise
           and
           the
           Unwise
           .
           Whence
           necessarily
           follows
           that
           all
           division
           about
           Faith
           is
           to
           be
           refunded
           into
           the
           
           faulty
           unwariness
           of
           men
           who
           deflect
           from
           that
           Rule
           ,
           not
           into
           want
           of
           fore-sight
           in
           the
           All-wise
           Founder
           of
           the
           Church
           ,
           in
           leaving
           us
           such
           a
           
             Rule
             of
             Faith
          
           as
           should
           set
           us
           all
           on
           wrangling
           ,
           instead
           of
           keeping
           us
           at
           Unity
           .
           These
           considerations
           discover'd
           to
           me
           that
           I
           could
           not
           bestow
           my
           pains
           better
           on
           any
           subject
           than
           in
           making
           known
           what
           was
           the
           Right
           Rule
           of
           Faith
           ;
           and
           evidencing
           ,
           to
           men
           Capable
           of
           Evidence
           ,
           out
           of
           the
           Nature
           of
           the
           Thing
           in
           hand
           ,
           that
           It
           had
           indeed
           the
           qualities
           proper
           to
           a
           Rule
           of
           Faith
           ,
           that
           is
           ,
           Virtue
           or
           Power
           to
           acquaint
           us
           that
           live
           now
           (
           without
           the
           least
           danger
           of
           Errour
           )
           what
           Christ
           and
           his
           Apostles
           taught
           at
           first
           .
        
         
           To
           this
           end
           ,
           I
           shew'd
           first
           in
           Sure-footing
           that
           the
           
             Letter
             of
             Scripture
          
           had
           not
           this
           Virtue
           ,
           and
           by
           consequence
           could
           not
           be
           the
           Rule
           intended
           and
           left
           us
           by
           Christ.
           Many
           Arguments
           I
           us'd
           from
           p.
           1.
           to
           p.
           41.
           though
           these
           two
           short
           Discourses
           are
           sufficient
           to
           evince
           the
           point
           to
           any
           who
           is
           not
           before-hand
           resolv'd
           he
           will
           not
           be
           convinc'd
           .
           First
           ,
           that
           ,
           that
           can
           never
           be
           a
           Rule
           or
           Way
           to
           Faith
           ,
           which
           many
           follow
           to
           their
           power
           ,
           yet
           are
           misled
           ,
           and
           this
           in
           most
           Fundamental
           Points
           ;
           as
           we
           experience
           in
           the
           Socinians
           and
           others
           .
           For
           I
           see
           not
           how
           it
           
           can
           consist
           with
           Charity
           ,
           or
           even
           with
           Humanity
           ,
           to
           think
           that
           none
           amongst
           the
           Socinians
           or
           other
           erring
           Sects
           endeavour
           to
           find
           out
           the
           true
           sence
           of
           Scripture
           as
           far
           as
           they
           are
           able
           ,
           nor
           how
           it
           can
           be
           made
           out
           that
           all
           ,
           without
           exception
           ,
           either
           wilfully
           or
           negligently
           pervert
           it
           ;
           and
           yet
           ,
           unless
           it
           be
           shewn
           rational
           to
           believe
           this
           it
           can
           never
           be
           rational
           to
           believe
           that
           the
           Letter
           of
           Scripture
           ,
           as
           useful
           and
           as
           excellent
           as
           it
           is
           in
           other
           respects
           ,
           is
           the
           
             Rule
             of
             Faith
          
           ;
           for
           ,
           if
           They
           be
           not
           all
           wanting
           to
           themselves
           and
           their
           Rule
           ,
           't
           is
           unavoidable
           that
           their
           Rule
           is
           wanting
           to
           them
           .
           Next
           ,
           They
           who
           affirm
           the
           Letter
           is
           the
           Rule
           ,
           must
           either
           say
           that
           the
           bare
           Letter
           as
           it
           lies
           ,
           
             antecedently
             to
          
           and
           
             abstracting
             from
          
           all
           Interpretation
           whatsoever
           ,
           is
           the
           Rule
           ;
           and
           this
           cannot
           be
           with
           any
           sence
           maintained
           ,
           for
           so
           God
           must
           be
           held
           to
           have
           Hands
           ,
           Feet
           ,
           Passions
           ,
           &c.
           
           Or
           else
           ,
           that
           the
           Letter
           alone
           is
           not
           sufficient
           to
           give
           as
           Assurance
           of
           Gods
           sence
           in
           
             Dogmatical
             Points
          
           of
           high
           concern
           ,
           as
           the
           Trinity
           ,
           Incarnation
           ,
           &c.
           without
           the
           Assistance
           of
           some
           Interpretation
           ;
           and
           ,
           to
           say
           this
           ,
           is
           to
           say
           as
           expresly
           as
           can
           be
           said
           ,
           that
           the
           Letter
           of
           Scripture
           alone
           is
           not
           the
           Rule
           of
           Faith
           ,
           since
           it
           gives
           not
           the
           Certain
           Sence
           of
           Christ
           without
           that
           Interpretation
           adjoyned
           :
           
           Nay
           more
           ,
           since
           't
           is
           the
           nature
           of
           Interpretation
           to
           give
           the
           Sence
           of
           words
           ,
           and
           the
           nature
           of
           the
           Rule
           of
           Faith
           to
           give
           us
           the
           Sence
           of
           Christ
           ,
           this
           Interpretation
           manifestly
           is
           the
           Rule
           of
           Faith
           ,
           and
           the
           Revelation
           to
           us
           who
           live
           now
           ,
           of
           what
           is
           Christs
           Doctrine
           .
           I
           know
           it
           is
           sometimes
           said
           that
           the
           Letter
           may
           be
           interpreted
           by
           it self
           ,
           a
           clear
           place
           affording
           light
           to
           one
           more
           obscure
           :
           but
           ,
           taking
           the
           Letter
           as
           Antecedent
           to
           all
           Interpretation
           ,
           as
           in
           this
           case
           it
           ought
           ,
           I
           can
           see
           no
           reason
           for
           this
           Pretence
           .
           For
           let
           us
           take
           two
           such
           places
           ,
           
             e.
             g.
             It
             repented
             God
             that
             he
             had
             made
             man
             ,
          
           and
           ,
           
             God
             is
             not
             as
             man
             that
             he
             should
             repent
          
           ;
           abstract
           from
           all
           interpretation
           ,
           and
           let
           him
           tell
           me
           that
           can
           of
           the
           two
           places
           taken
           alone
           ,
           which
           is
           the
           clear
           ,
           and
           which
           is
           the
           obscure
           one
           .
           Atheists
           will
           be
           apt
           to
           take
           such
           pretences
           to
           reject
           the
           Scripture
           ,
           and
           impiously
           accuse
           it
           of
           Contradiction
           ;
           but
           how
           that
           method
           can
           assist
           a
           sincere
           man
           ,
           who
           hopes
           by
           the
           meer
           Letter
           to
           find
           his
           Faith
           ,
           and
           hinder
           the
           Obscure
           place
           from
           darkning
           the
           Clear
           place
           ,
           as
           much
           as
           the
           Clear
           one
           enlightens
           the
           Obscure
           one
           ,
           I
           understand
           not
           .
           In
           fine
           ,
           It
           exposes
           a
           man
           to
           the
           Scandal
           and
           Temptation
           of
           thinking
           there
           is
           no
           Truth
           in
           Scripture
           ,
           but
           Absolute
           
           assurance
           of
           Truth
           it
           gives
           no
           man.
           Besides
           ,
           the
           former
           of
           the
           Reasons
           Lately
           given
           returns
           again
           :
           For
           the
           Socinians
           compare
           place
           to
           place
           as
           well
           as
           others
           ;
           other
           Sects
           do
           so
           too
           ,
           and
           yet
           all
           err
           ,
           and
           some
           in
           most
           fundamental
           Points
           .
           Wherefore
           it
           must
           be
           either
           presum'd
           they
           all
           err
           wilfully
           ,
           or
           the
           Way
           cannot
           be
           presumed
           a
           Right
           Way
           .
           Farther
           ,
           it
           may
           be
           ask'd
           when
           one
           pitches
           upon
           a
           determinate
           sence
           of
           any
           place
           beyond
           what
           the
           Letter
           inforces
           ,
           by
           what
           light
           he
           guides
           himself
           in
           that
           determination
           ;
           and
           then
           shewn
           that
           that
           Light
           ,
           whatever
           it
           is
           ,
           and
           not
           the
           Letter
           ,
           is
           indeed
           the
           Formal
           Revealer
           or
           Rule
           of
           Faith.
           Much
           more
           might
           be
           said
           on
           this
           occasion
           ,
           but
           my
           business
           now
           is
           to
           state
           my
           Case
           ,
           not
           to
           plead
           it
           .
        
         
           The
           Letter
           Rule
           secluded
           ,
           I
           advanc'd
           to
           prove
           that
           Tradition
           ,
           or
           that
           Body
           call'd
           the
           Church
           ,
           which
           Christ
           by
           himself
           and
           his
           Apostles
           constituted
           ,
           taken
           as
           delivering
           her
           thoughts
           by
           a
           constant
           Tenor
           of
           
             living
             Voice
          
           and
           Practise
           visible
           to
           the
           whole
           World
           ,
           is
           the
           absolutely-certain
           way
           of
           conveying
           down
           the
           Doctrine
           taught
           at
           first
           ,
           from
           Age
           to
           Age
           ,
           nay
           Year
           to
           Year
           ,
           and
           so
           to
           our
           time
           ;
           which
           is
           in
           other
           Terms
           to
           say
           ,
           that
           Pastors
           ,
           and
           Fathers
           ,
           and
           the
           conversant
           Faithful
           ,
           by
           discoursing
           ,
           
           preaching
           ,
           teaching
           ,
           and
           catechising
           ,
           and
           living
           and
           practising
           ,
           could
           from
           the
           very
           first
           ,
           and
           so
           all
           along
           ,
           better
           and
           more
           certainly
           make
           their
           thoughts
           or
           Christs
           Doctrine
           be
           understood
           by
           those
           whom
           they
           instruct
           ,
           than
           a
           Book
           which
           lies
           before
           them
           ,
           and
           cannot
           accommodate
           it self
           to
           the
           arising
           Difficulties
           of
           the
           Reader
           .
           I
           am
           not
           here
           to
           repeat
           my
           Reasons
           ,
           they
           are
           contain'd
           in
           my
           Book
           which
           I
           called
           
             Sure
             footing
             in
             Christianity
          
           .
           And
           because
           I
           observ'd
           our
           improving
           Age
           had
           in
           this
           last
           half
           Century
           exceedingly
           ripen'd
           ,
           and
           advanc'd
           in
           manly
           Reason
           ,
           straining
           towards
           Perfect
           Satisfaction
           ,
           and
           unwillingly
           resting
           on
           any
           thing
           in
           which
           appear'd
           a
           possibility
           to
           be
           otherwise
           ;
           or
           ,
           to
           express
           the
           same
           in
           other
           words
           ,
           bent
           their
           thoughts
           and
           hopeful
           endeavours
           to
           perfect
           Science
           ;
           I
           endeavoured
           in
           that
           Treatise
           rigorously
           to
           pursue
           the
           way
           of
           Science
           ,
           both
           in
           disproving
           the
           Letter-Rule
           ,
           and
           proving
           the
           Living
           Rule
           of
           Faith
           :
           beginning
           with
           some
           plain
           Attributes
           belonging
           to
           the
           natures
           of
           Rule
           and
           Faith
           ,
           and
           building
           my
           whole
           discourse
           upon
           them
           ,
           with
           care
           not
           to
           swerve
           from
           them
           in
           the
           least
           .
           And
           being
           conscious
           to
           my self
           that
           I
           had
           ,
           as
           I
           proposed
           to
           do
           ,
           closely
           held
           to
           the
           natures
           of
           the
           Things
           in
           hand
           ,
           I
           had
           good
           reason
           to
           hold
           my
           first
           five
           
           Discourses
           demonstrative
           ,
           which
           is
           all
           I
           needed
           have
           done
           ,
           as
           appears
           p.
           57
           ,
           and
           58.
           the
           rest
           that
           follow'd
           being
           added
           
             ex
             abundanti
          
           ,
           and
           exprest
           by
           me
           
             An
             endeavour
             to
             demonstrate
          
           ,
           as
           by
           the
           Titles
           of
           the
           Sixth
           and
           Eighth
           Discourse
           is
           manifest
           ,
           though
           I
           do
           not
           perceive
           by
           the
           opposition
           of
           my
           Answerers
           why
           I
           should
           not
           have
           better
           thoughts
           of
           them
           than
           at
           first
           I
           pretended
           .
        
         
           This
           is
           the
           matter
           of
           Fact
           concerning
           that
           Book
           ,
           as
           far
           as
           it
           related
           to
           me
           ,
           and
           a
           true
           account
           why
           I
           writ
           on
           that
           Subject
           ,
           and
           in
           that
           manner
           :
           What
           thoughts
           I
           had
           of
           its
           usefulness
           ,
           and
           hopes
           it
           might
           prove
           serviceable
           towards
           composing
           the
           differences
           in
           Religion
           ,
           of
           which
           the
           World
           has
           so
           long
           complained
           ,
           though
           from
           the
           long
           and
           deep
           meditation
           I
           must
           necessarily
           have
           made
           upon
           those
           Principles
           ,
           I
           may
           reasonably
           be
           judg'd
           to
           see
           farther
           into
           them
           ,
           and
           know
           better
           whether
           they
           will
           carry
           ,
           than
           those
           who
           look
           not
           so
           well
           thorow
           them
           ;
           yet
           it
           being
           an
           universal
           Temptation
           to
           flatter
           our selves
           with
           our
           own
           Productions
           ,
           I
           think
           best
           to
           omit
           .
           I
           am
           next
           to
           declare
           what
           reception
           it
           found
           in
           the
           World.
           Men
           are
           subject
           to
           several
           Tempers
           ,
           and
           Learned
           Men
           not
           exempt
           from
           the
           weaknesses
           of
           Humanity
           .
           Candour
           and
           Obstinacy
           
           divide
           Mankind
           :
           Some
           are
           fixt
           to
           nothing
           but
           Reason
           ,
           and
           whenever
           that
           appears
           ,
           whether
           Conformable
           or
           Opposite
           to
           their
           former
           Perswasions
           ,
           they
           always
           follow
           It
           ,
           striving
           to
           accommodate
           their
           Iudgments
           to
           Reason
           ,
           not
           Reason
           to
           their
           Iudgments
           ,
           and
           resolute
           to
           be
           of
           the
           party
           of
           Reason
           ,
           of
           whatever
           party
           Reason
           be
           .
           Others
           are
           so
           fixt
           to
           their
           Perswasions
           that
           they
           can
           hardly
           be
           induced
           to
           believe
           what
           is
           Contrary
           to
           Themselves
           can
           be
           Agreeable
           to
           Reason
           ,
           and
           will
           sooner
           believe
           Reason
           not
           to
           be
           Reason
           ,
           than
           their
           own
           thoughts
           not
           reasonable
           .
           This
           crosness
           of
           nature
           is
           heightned
           by
           the
           unhappy
           circumstances
           of
           our
           Country
           ,
           where
           the
           mixture
           of
           several
           Opinions
           ,
           so
           strangely
           blended
           together
           ,
           breeds
           a
           great
           partiality
           to
           those
           Perswasions
           which
           Men
           have
           taken
           up
           ,
           and
           renders
           Reason
           less
           welcom
           and
           less
           effectual
           .
           My
           Book
           it
           seems
           ,
           as
           it
           needs
           must
           ,
           encountred
           with
           some
           of
           this
           Spirit
           ,
           and
           immediately
           a
           loud
           noise
           was
           made
           against
           it
           ,
           and
           a
           complaint
           of
           it
           to
           a
           Great
           Magistrate
           ,
           as
           of
           a
           most
           pernicious
           Treatise
           .
           He
           believing
           his
           Information
           ,
           testify'd
           much
           resentment
           ,
           and
           exprest
           an
           intention
           of
           much
           severity
           against
           the
           Author
           ;
           first
           Banishment
           ,
           then
           Imprisonment
           in
           that
           Banishment
           ,
           and
           the
           liberty
           of
           ever
           writing
           
           more
           to
           be
           debarr'd
           in
           that
           Imprisonment
           ,
           for
           so
           far
           the
           Instigators
           prest
           it
           .
           And
           this
           was
           the
           First
           attempt
           to
           answer
           the
           Book
           ,
           and
           I
           must
           confess
           a
           very
           strong
           one
           ,
           and
           which
           oblig'd
           me
           to
           a
           very
           secret
           retirement
           .
           But
           it
           happened
           that
           a
           Person
           of
           Quality
           who
           had
           read
           the
           Book
           ,
           gave
           a
           character
           of
           it
           that
           it
           was
           a
           serious
           Piece
           ,
           that
           it
           took
           the
           way
           of
           sober
           Reason
           ,
           and
           was
           far
           from
           the
           Information
           he
           had
           received
           of
           it
           ,
           leaving
           one
           with
           him
           for
           his
           own
           perusal
           .
           From
           which
           time
           I
           heard
           no
           more
           of
           his
           resentment
           .
           I
           conceive
           it
           was
           not
           thought
           honourable
           to
           employ
           Authority
           against
           that
           which
           bore
           a
           semblance
           of
           Reason
           ,
           and
           permit
           Power
           to
           be
           abus'd
           in
           defence
           of
           other
           mens
           heats
           ,
           and
           possibly
           the
           less
           ,
           where
           there
           was
           found
           a
           loyal
           deferrence
           to
           the
           State
           ,
           p.
           73.
           and
           elsewhere
           .
           Whatever
           the
           reasons
           were
           ,
           the
           Threats
           were
           chang'd
           into
           a
           desire
           of
           a
           solid
           and
           home
           Answer
           ,
           and
           this
           he
           recommended
           and
           prest
           often
           and
           earnestly
           .
           Hereupon
           five
           choice
           Persons
           whom
           I
           could
           name
           ,
           met
           constantly
           on
           Mundays
           (
           as
           I
           was
           inform'd
           )
           to
           consult
           and
           consider
           of
           it
           ;
           which
           being
           all
           men
           of
           Parts
           and
           Business
           ,
           was
           found
           to
           be
           the
           day
           of
           greatest
           leisure
           .
        
         
           Mean
           time
           I
           became
           acquainted
           with
           several
           
           Excellent
           Wits
           ,
           to
           whose
           Civility
           I
           am
           as
           much
           obliged
           as
           I
           was
           satisfied
           of
           their
           Parts
           ;
           particularly
           with
           Mr.
           Felton
           of
           Gonvil
           and
           Caies
           Colledge
           in
           Cambridge
           ,
           in
           whom
           (
           not
           to
           speak
           of
           others
           )
           I
           found
           such
           a
           concourse
           of
           Excellent
           Endowments
           ,
           that
           I
           cannot
           but
           lament
           the
           loss
           of
           him
           as
           a
           great
           loss
           to
           Learning
           and
           the
           Nation
           ;
           his
           Temper
           was
           sweet
           and
           friendly
           ,
           his
           Discourse
           calm
           and
           unpassionate
           ,
           his
           Wit
           acute
           and
           throughly
           penetrative
           ,
           his
           Iudgment
           ,
           by
           attending
           heedfully
           to
           Principles
           ,
           solid
           and
           steady
           ,
           his
           Expression
           clear
           and
           natural
           ;
           and
           to
           all
           this
           he
           joyn'd
           a
           Sincerity
           and
           Candour
           which
           none
           could
           see
           without
           Esteem
           .
           From
           him
           I
           receiv'd
           some
           Objections
           to
           my
           Book
           ,
           of
           a
           strain
           far
           beyond
           what
           has
           since
           appeared
           ;
           wherefore
           finding
           in
           him
           Ability
           to
           say
           all
           that
           could
           be
           said
           ,
           and
           yet
           so
           much
           Candour
           as
           not
           to
           say
           what
           was
           not
           to
           purpose
           ,
           I
           earnestly
           courted
           him
           by
           Letters
           to
           undertake
           the
           Answer
           ,
           that
           the
           World
           might
           have
           the
           satisfaction
           of
           seeing
           the
           Truth
           impartially
           try'd
           ,
           and
           my self
           secur'd
           from
           the
           fear
           of
           indirect
           dealing
           ,
           and
           all
           pass
           without
           bitterness
           ,
           and
           as
           a
           Great
           Man
           would
           have
           it
           ,
           with
           the
           sweetness
           of
           Love-Letters
           .
           His
           modesty
           refus'd
           at
           first
           ;
           yet
           second
           thoughts
           prevail'd
           with
           him
           .
           But
           Providence
           over-rul'd
           
           my
           Hopes
           and
           Expectations
           of
           so
           learned
           and
           fair
           an
           Adversary
           ,
           and
           to
           the
           grief
           of
           all
           that
           knew
           him
           ,
           and
           the
           value
           due
           to
           learned
           Worth
           ,
           particularly
           mine
           ,
           took
           him
           soon
           after
           away
           ;
           though
           ,
           if
           I
           be
           rightly
           informed
           ,
           not
           before
           he
           had
           preach'd
           at
           St.
           
           Mary's
           of
           the
           Absolute
           Certainty
           of
           Tradition
           ,
           and
           ordered
           his
           Executors
           to
           burn
           all
           his
           Papers
           ;
           among
           which
           I
           conceive
           were
           those
           against
           me
           .
        
         
           Being
           thus
           defeated
           of
           my
           best
           hopes
           ,
           and
           inform'd
           of
           the
           Iunto
           of
           Five
           ,
           I
           began
           to
           consider
           if
           I
           could
           by
           any
           means
           contribute
           to
           their
           Endeavours
           ,
           and
           provide
           that
           the
           World
           might
           reap
           the
           benefit
           of
           a
           solid
           Satisfaction
           from
           our
           common
           labours
           .
           Wherefore
           I
           writ
           and
           printed
           a
           little
           Piece
           which
           I
           intitled
           ,
           
             A
             Letter
             from
             the
             Author
             of
             Sure-footing
             to
             his
             Answerer
          
           ;
           not
           out
           of
           vain
           glory
           to
           boast
           my self
           Author
           of
           that
           Book
           ,
           as
           Dr.
           T.
           whose
           zealous
           Nature
           and
           Education
           ,
           inclining
           him
           still
           to
           unhandsome
           misconstructions
           ,
           puts
           upon
           me
           ;
           but
           because
           ,
           not
           knowing
           yet
           the
           Persons
           name
           ,
           I
           could
           onely
           call
           him
           by
           
             the
             Answerer
             of
             Sure-footing
          
           ,
           and
           so
           was
           to
           express
           my self
           by
           the
           opposite
           Relation
           I
           had
           to
           him
           as
           such
           .
           This
           Letter
           was
           full
           of
           Civility
           to
           the
           Protestant
           Party
           ,
           though
           I
           said
           no
           more
           than
           I
           truly
           meant
           ,
           and
           unoffensive
           to
           
           any
           .
           The
           sum
           of
           it
           was
           to
           desire
           that
           we
           might
           not
           abuse
           the
           World
           and
           our selves
           by
           Discourses
           not
           pertinent
           ,
           but
           closely
           pursue
           the
           Point
           in
           hand
           in
           a
           method
           which
           might
           be
           truly
           Conclusive
           and
           Satisfactory
           ;
           and
           if
           he
           lik'd
           not
           the
           way
           which
           I
           had
           proposed
           ,
           I
           humbly
           requested
           he
           would
           assign
           any
           other
           ,
           with
           which
           ,
           provided
           he
           would
           shew
           it
           was
           Conclusive
           ,
           I
           should
           be
           content
           .
           I
           heard
           some
           Queries
           were
           to
           be
           antecedently
           propos'd
           to
           me
           ,
           either
           in
           Writing
           or
           in
           Print
           ;
           but
           instead
           ,
           as
           I
           conceive
           ,
           thereof
           ,
           a
           personal
           Conference
           was
           desired
           with
           Dr.
           Tillotson
           ,
           and
           another
           worthy
           Gentleman
           ;
           to
           which
           I
           consented
           readily
           ,
           and
           when
           we
           met
           ,
           discoursed
           freely
           ,
           little
           suspecting
           the
           Return
           would
           prove
           so
           unsuitable
           to
           my
           open
           plainness
           .
           The
           next
           News
           I
           heard
           was
           the
           Answer
           it self
           ,
           which
           came
           forth
           under
           the
           name
           of
           Dr.
           Tillotson
           ,
           who
           whether
           he
           foresaw
           the
           unlucky
           success
           of
           a
           Rigorous
           Method
           ,
           or
           that
           his
           Genius
           lay
           more
           for
           smart
           Irony
           than
           blunt
           Demonstration
           ,
           or
           for
           whatever
           reason
           ,
           He
           rejects
           the
           Method
           I
           had
           propos'd
           ,
           and
           establishes
           no
           other
           instead
           of
           it
           ,
           not
           assigning
           any
           reason
           why
           he
           did
           so
           ,
           but
           that
           he
           had
           
             the
             same
             liberty
             to
             manage
             his
             Answer
             ,
             which
             I
             had
             assum'd
             to
             prescribe
             Laws
             to
             it
          
           ;
           whereas
           I
           had
           beforehand
           
           disclaimed
           any
           authority
           of
           prescribing
           ,
           and
           onely
           shew'd
           that
           Reason
           and
           the
           Satisfaction
           of
           the
           World
           requir'd
           it
           .
           Much
           Wit
           there
           was
           in
           his
           Book
           ,
           and
           much
           Art
           ,
           and
           much
           good
           Language
           ,
           but
           so
           little
           to
           the
           purpose
           ,
           that
           People
           could
           not
           but
           suspect
           ,
           as
           he
           handled
           the
           matter
           ,
           his
           purpose
           was
           not
           to
           speak
           to
           purpose
           .
           Generally
           he
           neglects
           the
           import
           of
           my
           Discourse
           ,
           and
           picks
           out
           here
           and
           there
           something
           from
           its
           fellows
           ,
           perverts
           and
           makes
           it
           fit
           to
           be
           laugh'd
           at
           ,
           and
           then
           laughs
           exquisitely
           at
           it
           .
           As
           if
           
             any
             degree
             of
             wit
             will
             not
             serve
             to
             abuse
             and
             find
             fault
             ,
             and
             a
             little
             wit
             furnish
             a
             man
             for
             Satyr
             ,
          
           as
           he
           has
           since
           taught
           the
           World
           himself
           ,
           Serm.
           p.
           123.
           
           'T
           is
           common
           with
           him
           to
           deny
           the
           Conclusion
           ,
           and
           alledge
           some
           pretty
           plausible
           thing
           against
           It
           ,
           and
           never
           take
           notice
           of
           the
           Premises
           ,
           or
           attempt
           the
           Proof
           on
           which
           't
           is
           built
           ;
           a
           method
           against
           which
           Euclid
           himself
           has
           said
           nothing
           strong
           enough
           to
           be
           secure
           .
           Neer
           three
           parts
           of
           his
           Book
           impose
           wrong
           Tenets
           on
           me
           ,
           changing
           constantly
           my
           Sence
           ,
           and
           sometimes
           my
           Words
           :
           And
           ,
           whereas
           in
           things
           subject
           to
           Reason
           no
           Scholar
           is
           bound
           to
           defend
           more
           than
           himself
           maintains
           ,
           He
           often
           puts
           me
           to
           defend
           the
           Reasonings
           of
           
             other
             men
          
           .
           As
           for
           Omissions
           and
           dextrous
           waving
           the
           
           Principal
           Difficulty
           ,
           they
           are
           endless
           ;
           And
           these
           and
           some
           other
           Prevarications
           of
           the
           like
           strain
           ,
           are
           the
           Ingredients
           of
           that
           highly-applauded
           Book
           .
           The
           rest
           of
           its
           commendations
           are
           a
           delicate
           Style
           ,
           a
           fair
           Print
           ,
           and
           good
           Paper
           ;
           whereof
           as
           the
           two
           last
           are
           of
           credit
           with
           the
           Vulgar
           ,
           so
           I
           wonder
           to
           see
           the
           number
           of
           those
           who
           are
           carried
           away
           with
           the
           first
           .
           Yet
           it
           suits
           well
           with
           a
           prudential
           pitch
           ,
           and
           such
           who
           are
           not
           much
           used
           to
           the
           strength
           of
           Reason
           ;
           especially
           being
           accompanied
           with
           the
           advantage
           of
           being
           truly
           victorious
           over
           counterfeit
           Tenets
           ;
           for
           in
           truth
           what
           he
           sets
           up
           most
           artificially
           ,
           he
           pulls
           down
           most
           irrecoverably
           .
        
         
           I
           was
           griev'd
           to
           see
           my
           well-meaning
           ,
           and
           the
           pains
           I
           had
           taken
           for
           the
           benefit
           of
           my
           Country
           ,
           so
           crosly
           checkt
           ,
           and
           the
           more
           ,
           to
           perceive
           by
           the
           loud
           applause
           given
           to
           such
           a
           Piece
           ,
           that
           the
           peevishness
           whether
           of
           humour
           or
           faction
           ,
           was
           either
           more
           numerous
           or
           more
           active
           than
           the
           sincerity
           of
           those
           who
           meant
           well
           .
           I
           thought
           fit
           to
           give
           a
           stop
           to
           this
           wild
           carreer
           of
           Passion
           and
           Partiality
           ,
           and
           not
           being
           then
           in
           circumstances
           to
           make
           a
           full
           answer
           ,
           principally
           for
           want
           of
           health
           ,
           which
           was
           then
           so
           bad
           that
           I
           thought
           I
           should
           soon
           have
           ended
           this
           Dispute
           with
           my
           Life
           ,
           I
           cursorily
           noted
           some
           few
           of
           its
           defects
           
           in
           a
           little
           Treatise
           ,
           which
           ,
           as
           Dr.
           Stillingfleet
           had
           advis'd
           me
           ,
           I
           call'd
           a
           
             Letter
             of
             Thanks
          
           .
           In
           that
           I
           laid
           open
           in
           some
           signal
           passages
           of
           universal
           concern
           that
           he
           quite
           mistook
           the
           question
           ,
           and
           so
           insincerely
           mis-represented
           in
           a
           manner
           the
           Whole
           ,
           that
           his
           much-applauded
           Endeavours
           were
           indeed
           no
           better
           than
           a
           
             well-worded
             Prevarication
          
           ;
           and
           in
           short
           ,
           by
           instancing
           in
           several
           particulars
           I
           made
           good
           that
           charge
           of
           divers
           faults
           which
           I
           have
           here
           laid
           against
           his
           Book
           .
           And
           being
           then
           in
           the
           heat
           of
           my
           first
           Resentments
           ,
           and
           not
           judging
           it
           due
           to
           him
           who
           had
           provok'd
           me
           without
           occasion
           to
           conceal
           or
           diminish
           the
           faults
           of
           his
           Writing
           ,
           I
           could
           not
           restrain
           the
           inclination
           of
           my
           Genius
           ,
           which
           leads
           me
           to
           shew
           little
           respect
           to
           Those
           who
           shew
           none
           for
           Truth
           ,
           but
           call'd
           his
           faults
           by
           their
           own
           course
           though
           true
           names
           .
           But
           I
           had
           soon
           occasion
           to
           be
           sorry
           my
           nature
           was
           not
           fram'd
           to
           more
           wariness
           .
           For
           letting
           my
           Book
           alone
           ,
           an
           Argument
           
             ad
             hominem
          
           was
           us'd
           ,
           of
           a
           temper
           much
           stronger
           than
           those
           which
           are
           forg'd
           in
           the
           Schools
           .
           I
           know
           not
           by
           what
           suggestions
           ,
           but
           I
           know
           without
           other
           demerit
           more
           than
           I
           have
           here
           express'd
           ,
           an
           Order
           was
           procur'd
           by
           his
           best
           Friends
           to
           seiz
           upon
           my
           person
           ,
           and
           my
           Friends
           were
           inform'd
           by
           some
           
           Great
           Men
           ,
           that
           if
           I
           were
           apprehended
           it
           was
           not
           possible
           to
           save
           my
           life
           .
           To
           inforce
           this
           Project
           ,
           besides
           divers
           extravagant
           Calumnies
           ,
           Information
           was
           given
           to
           Magistrates
           making
           me
           Guilty
           of
           doing
           more
           Good
           than
           it
           was
           almost
           possible
           any
           one
           single
           man
           should
           commit
           .
           I
           cannot
           accuse
           Dr.
           T.
           of
           having
           a
           particular
           hand
           in
           this
           unhandsome
           malice
           ;
           onely
           I
           can
           with
           truth
           aver
           ,
           that
           the
           laying
           open
           in
           my
           
             Letter
             of
             Thanks
          
           his
           Faults
           as
           a
           Writer
           ,
           was
           (
           as
           appears
           by
           the
           circumstance
           )
           the
           immediate
           occasion
           of
           it
           ;
           and
           that
           about
           that
           time
           I
           was
           told
           by
           an
           honest
           Protestant
           who
           convers'd
           with
           all
           three
           ,
           that
           he
           judg'd
           in
           his
           conscience
           D.
           W.
           was
           civiler
           than
           to
           take
           such
           ungentile
           ways
           ,
           and
           Dr.
           St.
           soberer
           or
           warier
           ,
           but
           that
           I
           should
           have
           a
           care
           of
           Dr.
           T.
           for
           it
           was
           easie
           to
           discern
           by
           his
           words
           that
           ,
           if
           it
           lay
           in
           his
           power
           to
           ruine
           me
           ,
           he
           would
           do
           it
           .
           To
           the
           belief
           of
           which
           Information
           his
           known
           Genius
           and
           Humour
           contributes
           too
           much
           ;
           which
           is
           (
           poor
           man
           !
           )
           to
           be
           a
           great
           Papist-hater
           ;
           so
           that
           had
           Rome
           but
           one
           Neck
           ,
           I
           know
           no
           man
           living
           more
           fit
           to
           be
           the
           Executioner
           and
           strike
           a
           speeding
           blow
           .
        
         
           Against
           this
           Storm
           I
           had
           no
           shelter
           but
           a
           lurking
           hole
           ;
           into
           which
           I
           retir'd
           the
           second
           time
           ,
           and
           plac'd
           stricter
           Centinels
           of
           Care
           upon
           
           my
           Security
           .
           In
           this
           Confinement
           I
           began
           to
           write
           a
           very
           particular
           Answer
           to
           Dr.
           T's
           Book
           ;
           intending
           when
           the
           conjuncture
           was
           more
           seasonable
           ,
           and
           my
           ability
           sufficient
           ,
           to
           publish
           it
           .
           But
           no
           favourable
           Crisis
           of
           this
           
             Morbus
             Animi
          
           appear'd
           .
           Time
           had
           not
           its
           usual
           influence
           upon
           Spirits
           implacably
           exulcerated
           ,
           and
           the
           motion
           continued
           very
           violent
           ,
           though
           the
           first
           Impulse
           were
           long
           past
           .
           When
           my
           Person
           appeared
           not
           ,
           my
           Friends
           were
           found
           out
           ,
           and
           a
           Family
           with
           which
           't
           was
           suspected
           I
           conversed
           ,
           design'd
           for
           ruine
           :
           So
           exemplary
           virtuous
           and
           in
           all
           respects
           worthy
           ,
           that
           should
           I
           speak
           what
           I
           know
           ,
           I
           might
           perhaps
           be
           thought
           to
           flatter
           .
           Against
           these
           ,
           while
           the
           rest
           of
           the
           Nation
           sat
           quiet
           in
           the
           undisturbed
           comfort
           of
           the
           general
           Mercy
           ,
           the
           severity
           of
           the
           Law
           was
           prosecuted
           ,
           and
           urged
           almost
           to
           the
           extremity
           before
           they
           could
           find
           out
           the
           reason
           of
           the
           partiality
           us'd
           to
           them
           ,
           for
           they
           were
           very
           far
           from
           giving
           particular
           offence
           .
           At
           last
           ,
           upon
           strict
           inquiry
           ,
           they
           found
           that
           all
           this
           Anger
           sprung
           from
           my
           being
           seen
           at
           their
           House
           ,
           though
           that
           was
           both
           a
           very
           little
           space
           ,
           and
           long
           before
           ;
           and
           that
           the
           same
           was
           intended
           against
           all
           who
           should
           entertain
           me
           .
        
         
           The
           apprehension
           of
           the
           like
           inconvenience
           
           drove
           me
           from
           the
           circumstances
           in
           which
           I
           was
           ,
           and
           which
           were
           all
           my
           Livelihood
           ,
           nor
           could
           I
           easily
           find
           admittance
           any
           where
           .
           I
           understood
           this
           to
           signifie
           I
           was
           to
           be
           aw'd
           ,
           at
           least
           by
           the
           apprehension
           of
           my
           Friends
           danger
           ,
           if
           I
           were
           more
           careless
           of
           my self
           ,
           from
           printing
           the
           Answer
           I
           had
           promised
           ,
           was
           preparing
           ,
           and
           was
           expected
           .
           However
           ,
           I
           proceeded
           in
           it
           ,
           though
           I
           must
           confess
           I
           found
           the
           Task
           sufficiently
           troublesome
           .
           For
           there
           being
           few
           passages
           in
           which
           my
           sence
           was
           not
           voluntarily
           perverted
           ,
           and
           not
           one
           in
           which
           the
           nature
           of
           the
           thing
           in
           debate
           was
           rightly
           stated
           ,
           and
           solidly
           prosecuted
           ,
           my
           business
           still
           was
           by
           frequent
           repetition
           of
           my
           own
           words
           to
           set
           the
           discourse
           right
           again
           ,
           which
           had
           been
           so
           industriously
           disordered
           :
           An
           employment
           which
           how
           wearisom
           and
           distasteful
           it
           is
           ,
           those
           know
           who
           have
           been
           condemn'd
           to
           the
           like
           drudgery
           .
           My
           Papers
           were
           grown
           pretty
           bulky
           ,
           when
           divers
           of
           my
           most
           Iudicious
           Friends
           ,
           solicitous
           of
           my
           Safety
           ,
           dealt
           earnestly
           with
           me
           to
           surcease
           .
           They
           alledged
           that
           unpassionate
           Examiners
           might
           easily
           discover
           ,
           by
           what
           had
           been
           done
           already
           ,
           how
           frivolous
           and
           insignificant
           the
           whole
           way
           was
           which
           my
           Adversary
           took
           ,
           and
           that
           another
           and
           more
           convictive
           Reply
           might
           possibly
           heighten
           the
           anger
           to
           
           fatal
           extremities
           .
           That
           if
           I
           were
           less
           sensible
           of
           my
           own
           safety
           ,
           I
           should
           yet
           have
           regard
           to
           my
           Friends
           and
           all
           Catholicks
           ;
           that
           it
           was
           to
           be
           feared
           that
           an
           exception
           against
           a
           particular
           person
           ,
           might
           in
           that
           Iuncture
           be
           enhanc'd
           to
           a
           Crime
           of
           the
           Whole
           ,
           and
           the
           crossing
           the
           humour
           or
           interest
           of
           that
           implacable
           Party
           ,
           raise
           the
           storm
           of
           the
           
             Great
             Diana
             of
             the
             Ephesians
          
           ,
           and
           give
           the
           Gospel-Trumpeters
           occasion
           to
           sound
           out
           aloud
           
             Papa
             ad
             Portas
          
           .
           To
           this
           was
           joyned
           (
           for
           why
           should
           I
           be
           ashamed
           to
           acknowledge
           my
           Poverty
           ,
           into
           which
           that
           Persecution
           had
           driven
           me
           ?
           )
           that
           I
           had
           written
           more
           then
           I
           was
           able
           to
           print
           .
           In
           fine
           ,
           Authority
           and
           Reason
           ,
           and
           Necessity
           prevail'd
           with
           me
           ,
           and
           I
           forbore
           to
           finish
           what
           I
           had
           begun
           ,
           and
           to
           publish
           what
           I
           had
           finish'd
           .
           But
           yet
           the
           desire
           I
           had
           to
           be
           instrumental
           in
           settling
           so
           important
           a
           Truth
           ,
           suggested
           to
           me
           a
           middle
           way
           ,
           which
           ,
           as
           I
           hoped
           ,
           would
           be
           incapable
           to
           be
           wrested
           into
           offence
           ,
           so
           I
           saw
           plainly
           would
           be
           much
           more
           beneficial
           to
           the
           world
           ,
           and
           to
           the
           Learned
           more
           satisfactory
           .
        
         
           I
           had
           observ'd
           in
           the
           Sermon
           which
           Dr.
           T.
           call'd
           the
           
             Wisdom
             of
             being
             Religious
          
           ,
           a
           Concession
           which
           amounted
           to
           this
           ,
           that
           the
           very
           Tenet
           of
           a
           Deity
           might
           possibly
           be
           false
           .
           I
           saw
           
           the
           same
           sence
           often
           imply'd
           in
           his
           
             Rule
             of
             Faith
          
           ,
           and
           p.
           1●8
           .
           plainly
           own'd
           .
           I
           perceiv'd
           and
           knew
           all
           men
           of
           insight
           must
           needs
           perceive
           with
           me
           ,
           that
           ,
           as
           this
           was
           the
           onely
           material
           ,
           so
           't
           was
           a
           full
           Answer
           to
           my
           Book
           ;
           and
           rendred
           the
           disquisition
           whether
           this
           or
           that
           be
           the
           
             Rule
             of
             Faith
          
           very
           superfluous
           ,
           if
           it
           might
           be
           maintained
           It
           had
           
             no
             Rule
          
           at
           all
           ,
           nor
           was
           capable
           of
           any
           .
           For
           a
           Rule
           (
           speaking
           of
           an
           Intellectual
           Rule
           as
           both
           of
           us
           do
           )
           being
           a
           means
           to
           make
           us
           certainly
           know
           something
           to
           be
           a
           Truth
           ,
           He
           who
           says
           that
           thing
           
             may
             possibly
             be
             false
          
           ,
           or
           not
           be
           a
           Truth
           ,
           says
           it
           neither
           has
           nor
           can
           have
           any
           Rule
           .
           I
           resolved
           therefore
           to
           write
           a
           Treatise
           in
           behalf
           of
           
             Christian
             Faith
          
           in
           common
           ,
           in
           which
           I
           endeavoured
           to
           demonstrate
           from
           all
           Heads
           I
           could
           invent
           that
           the
           Generality
           of
           Christians
           ,
           or
           those
           who
           rely
           
             on
             the
             common
             Motives
             left
             by
             God
             to
             the
             Church
          
           (
           as
           I
           exprest
           my self
           in
           my
           Introduction
           )
           the
           assent
           called
           
             [
             Faith
          
           ]
           must
           be
           
             Impossible
             to
             be
             False
          
           or
           Erroneous
           .
           And
           applying
           this
           to
           Dr.
           T.
           and
           his
           Adherents
           ,
           who
           as
           I
           shew'd
           from
           his
           own
           words
           ,
           granted
           his
           Assent
           built
           on
           that
           which
           he
           esteems
           his
           onely
           Rule
           of
           Faith
           ,
           
             possible
             to
             be
             false
          
           ,
           I
           concluded
           them
           beyond
           all
           possibility
           
           of
           evasion
           not
           to
           have
           
             true
             Faith
          
           ,
           nor
           be
           
             truly
             Faithful
          
           .
           And
           this
           I
           conceive
           was
           to
           
             follow
             on
             my
             blow
          
           ,
           as
           I
           had
           promised
           ;
           it
           being
           unimaginable
           how
           the
           Controversie
           could
           be
           prest
           more
           home
           ,
           than
           to
           conclude
           my
           Adversary
           and
           his
           whole
           Cause
           from
           the
           very
           
             An
             Est
          
           of
           Faith
           ,
           the
           Subject
           of
           our
           Dispute
           ;
           nor
           how
           his
           whole
           Book
           ,
           which
           he
           calls
           the
           
             Rule
             of
             Faith
          
           ,
           can
           be
           more
           fundamentally
           overthrown
           than
           by
           shewing
           from
           his
           own
           words
           and
           the
           Nature
           of
           the
           Thing
           ,
           that
           his
           mis-called
           Faith
           has
           no
           Rule
           at
           all
           ,
           nor
           can
           have
           any
           .
           I
           conceiv'd
           too
           that
           this
           was
           to
           make
           good
           the
           engagement
           into
           which
           I
           had
           enter'd
           ,
           
             to
             force
             them
             either
             to
             lay
             Principles
             which
             would
             bear
             the
             Test
             ,
             or
             let
             all
             the
             world
             see
             they
             had
             none
             .
          
           For
           ,
           in
           case
           they
           did
           manifest
           their
           Faith
           
             Impossible
             to
             be
             False
          
           ,
           they
           must
           of
           necessity
           build
           it
           upon
           such
           Grounds
           as
           would
           sustain
           such
           a
           Building
           ;
           if
           they
           did
           not
           ,
           the
           World
           must
           needs
           judge
           by
           their
           silence
           that
           they
           had
           none
           ,
           and
           that
           they
           knew
           and
           confest
           they
           could
           not
           evidence
           themselves
           truly
           Faithful
           and
           right
           Christians
           .
           I
           saw
           besides
           that
           this
           method
           permitted
           me
           to
           pursue
           a
           rational
           close
           way
           of
           Discourse
           ,
           without
           the
           continual
           interruption
           which
           the
           insisting
           upon
           my
           Adversaries
           mistakes
           must
           needs
           
           occasion
           ;
           which
           ,
           as
           it
           was
           more
           satisfactory
           to
           me
           ,
           and
           more
           creditable
           to
           my
           Cause
           ,
           so
           I
           judg'd
           it
           more
           beneficial
           to
           the
           intelligent
           Reader
           ;
           for
           a
           particular
           Answer
           must
           of
           necessity
           be
           made
           up
           for
           the
           greatest
           part
           of
           accusations
           ,
           where
           the
           Answerer
           thinks
           it
           his
           best
           play
           to
           mistake
           all
           along
           ,
           instead
           of
           direct
           confuting
           :
           I
           cannot
           say
           I
           am
           in
           the
           right
           ,
           but
           I
           must
           say
           likewise
           that
           who
           says
           otherwise
           is
           in
           the
           wrong
           ,
           and
           that
           he
           either
           misunderstands
           or
           misrepresents
           ,
           and
           this
           either
           ignorantly
           or
           wilfully
           ;
           to
           show
           which
           is
           a
           task
           no
           more
           pleasant
           to
           the
           Reader
           than
           the
           Writer
           ,
           People
           being
           of
           opinion
           ,
           and
           I
           think
           they
           have
           great
           reason
           ,
           that
           the
           time
           and
           pains
           spent
           in
           such
           wranglings
           might
           with
           much
           more
           advantage
           be
           employ'd
           in
           convincing
           the
           Truth
           in
           question
           .
           Lastly
           ,
           my
           aim
           was
           from
           the
           beginning
           to
           bring
           Controversies
           to
           a
           Conclusion
           ,
           in
           order
           to
           which
           I
           had
           proposed
           a
           
             Conclusive
             Method
          
           ;
           my
           Adversary
           neither
           accepted
           of
           mine
           ,
           nor
           proposed
           any
           other
           of
           his
           own
           ,
           as
           I
           had
           desired
           ;
           And
           I
           saw
           that
           by
           proceeding
           with
           him
           in
           his
           talking
           fashion
           ,
           the
           Point
           might
           come
           to
           be
           lost
           in
           a
           Wilderness
           of
           Unconnected
           Words
           :
           Wherefore
           I
           judg'd
           it
           better
           to
           pursue
           my
           design
           more
           closely
           ,
           and
           by
           the
           bare
           stating
           the
           Nature
           of
           Christian
           
           Faith
           ,
           to
           reduce
           all
           Disputes
           to
           this
           short
           Period
           ,
           Either
           produce
           and
           vouch
           such
           Grounds
           for
           your
           Faith
           as
           are
           
             Impossible
             to
             be
             False
          
           ,
           or
           't
           is
           evident
           you
           have
           none
           .
           It
           seemed
           by
           the
           Event
           the
           way
           I
           took
           was
           not
           ill
           chosen
           .
           Dr.
           T.
           being
           still
           able
           to
           boast
           his
           Book
           was
           not
           particularly
           answer'd
           ,
           and
           so
           uphold
           his
           Credit
           with
           those
           who
           look
           not
           deeply
           into
           Things
           ,
           seem'd
           by
           his
           silence
           well-appay'd
           ;
           and
           I
           heard
           of
           no
           more
           extraordinary
           Anger
           against
           me
           ;
           And
           for
           my
           part
           I
           was
           contented
           that
           superficial
           People
           should
           judge
           as
           their
           wit
           serv'd
           them
           ;
           it
           being
           abundant
           satisfaction
           to
           my
           Labours
           that
           Intelligent
           and
           Insighted
           Persons
           might
           perceive
           by
           them
           how
           matters
           stood
           ,
           and
           into
           how
           narrow
           a
           compass
           Controversie
           was
           reduced
           .
           And
           of
           this
           I
           have
           ample
           experience
           from
           the
           most
           Iudicious
           of
           our
           Nation
           ,
           who
           unanimously
           assur'd
           me
           that
           it
           was
           impossible
           to
           carry
           things
           farther
           ,
           or
           bring
           Controversie
           to
           a
           shorter
           Method
           ,
           since
           now
           the
           whole
           Cause
           depended
           upon
           one
           single
           Proposition
           ,
           by
           the
           sole
           examination
           of
           which
           it
           was
           to
           be
           decided
           .
        
         
           Thus
           stood
           the
           Controversie
           ,
           and
           thus
           for
           some
           years
           it
           rested
           .
           For
           the
           future
           I
           intended
           when
           it
           might
           be
           seasonable
           to
           write
           onely
           such
           Grounds
           as
           I
           judged
           might
           be
           a
           solid
           Foundation
           
           for
           Union
           ,
           which
           as
           I
           have
           always
           look'd
           upon
           as
           the
           best
           of
           Works
           ,
           so
           I
           know
           't
           is
           Impossible
           ,
           till
           order
           be
           first
           taken
           to
           secure
           the
           Absolute
           and
           Immoveable
           Certainty
           of
           Faith
           it self
           ,
           which
           I
           think
           is
           not
           otherwise
           to
           be
           done
           ,
           then
           by
           shewing
           how
           and
           
             which
             way
          
           it
           comes
           to
           be
           Certain
           .
        
         
           In
           this
           Calm
           I
           heard
           several
           reports
           that
           the
           two
           Doctors
           wondred
           at
           my
           silence
           ,
           which
           they
           interpreted
           weakness
           ,
           and
           despair
           of
           an
           Unmaintainable
           Cause
           ;
           and
           that
           I
           might
           not
           pretend
           want
           of
           means
           for
           my
           disability
           ,
           some
           of
           their
           Friends
           offered
           to
           get
           any
           thing
           printed
           which
           should
           concern
           either
           of
           them
           .
           But
           I
           was
           not
           stirred
           ,
           till
           a
           Gentleman
           of
           Quality
           and
           Worth
           ,
           who
           ,
           for
           his
           friendship
           ,
           as
           I
           conceive
           ,
           to
           Dr.
           T.
           believ'd
           his
           Book
           truly
           unanswerable
           ,
           offer'd
           a
           Friend
           of
           mine
           to
           prevail
           with
           him
           to
           get
           Licence
           for
           me
           to
           print
           an
           Answer
           ,
           if
           I
           would
           or
           could
           make
           any
           .
           So
           fair
           an
           invitation
           mov'd
           me
           to
           accept
           of
           it
           ,
           and
           I
           sollicited
           ,
           with
           as
           much
           earnestness
           as
           I
           could
           ,
           the
           performance
           .
           But
           the
           Gentleman
           it
           seems
           mistook
           the
           Doctors
           Humour
           as
           much
           as
           his
           Book
           ,
           for
           his
           Credit
           prevail'd
           not
           .
           All
           seem'd
           bush'd
           and
           quiet
           ,
           when
           Dr.
           St.
           publishes
           a
           private
           Paper
           writ
           two
           years
           and
           an
           half
           before
           ,
           with
           a
           Reply
           swell'd
           into
           a
           
           large
           Book
           ,
           intitled
           ,
           
             A
             Discourse
             concerning
             the
             Idolatry
          
           ,
           &c.
           
           In
           the
           Preface
           to
           which
           ,
           and
           elsewhere
           ,
           he
           insults
           over
           my
           silence
           ,
           which
           he
           calls
           
             leaving
             my
             poor
             Demonstrations
             alone
             to
             defend
             themselves
             ,
          
           and
           with
           keen
           Ironies
           upbraids
           my
           pretence
           to
           Principles
           and
           Demonstration
           ,
           which
           in
           his
           language
           is
           but
           Canting
           .
           Of
           all
           things
           in
           the
           world
           I
           should
           not
           have
           expected
           such
           an
           Objection
           from
           a
           Scholar
           .
           For
           ,
           certainly
           ,
           whoever
           writes
           on
           a
           serious
           subject
           so
           as
           to
           confess
           he
           has
           
             not
             concluded
          
           what
           he
           maintains
           ,
           is
           an
           impudent
           Trifler
           ;
           and
           how
           to
           Conclude
           without
           Principles
           and
           Demonstration
           ,
           is
           a
           thing
           not
           known
           to
           any
           Logick
           which
           has
           hitherto
           appear'd
           in
           the
           World.
           Dr.
           St.
           would
           deserve
           wonderfully
           of
           Learning
           and
           the
           World
           ,
           if
           he
           would
           please
           to
           teach
           us
           this
           admirable
           new
           Logick
           of
           Concluding
           without
           demonstrating
           ,
           and
           demonstrating
           without
           Principles
           ,
           for
           in
           the
           dull
           way
           of
           Learning
           hitherto
           in
           use
           ,
           't
           is
           so
           far
           from
           shameful
           in
           a
           Scholar
           to
           own
           he
           has
           demonstrated
           what
           he
           pretends
           should
           be
           assented
           to
           ,
           that
           't
           is
           unpardonably
           shameful
           to
           pretend
           another
           mans
           assent
           to
           that
           which
           he
           does
           not
           pretend
           and
           judge
           to
           have
           demonstrated
           .
        
         
           I
           had
           not
           time
           to
           settle
           the
           thoughts
           which
           
           these
           and
           the
           like
           passages
           stirr'd
           up
           ,
           when
           I
           met
           with
           the
           
             Preface
             to
             Dr.
          
           T
           
             's
             Sermons
          
           ,
           directed
           particularly
           to
           me
           ,
           and
           meant
           ,
           as
           far
           as
           I
           can
           guess
           ,
           for
           an
           Answer
           to
           two
           or
           three
           Books
           .
           I
           must
           confess
           the
           bitter
           smartness
           I
           found
           there
           ,
           and
           the
           piquant
           upbraiding
           me
           with
           deserting
           the
           defence
           of
           Sure-footing
           (
           though
           all
           men
           that
           car'd
           to
           consider
           any
           thing
           ,
           saw
           I
           had
           already
           writ
           two
           Books
           in
           defence
           of
           it
           )
           stirred
           me
           sufficiently
           ;
           but
           I
           know
           not
           whether
           all
           this
           provoking
           Raillery
           would
           have
           prevail'd
           with
           me
           to
           Answer
           particularly
           ,
           if
           I
           had
           not
           thought
           they
           would
           not
           have
           urged
           me
           so
           pressingly
           ,
           if
           their
           Friends
           had
           not
           indeed
           desired
           I
           should
           write
           ,
           and
           that
           certainly
           I
           should
           not
           offend
           sober
           Men
           of
           what
           Perswasion
           soever
           ,
           by
           doing
           onely
           what
           themselves
           so
           prest
           .
           Warier
           People
           have
           indeed
           suggested
           to
           me
           that
           the
           desires
           of
           Adversaries
           are
           suspicious
           ,
           and
           the
           more
           because
           of
           the
           Time
           they
           had
           both
           chosen
           ,
           since
           they
           could
           not
           but
           fore-see
           mine
           and
           others
           Answers
           would
           in
           likelihood
           come
           out
           about
           the
           time
           when
           the
           Parliament
           was
           designed
           to
           sit
           ,
           which
           might
           be
           look'd
           upon
           as
           a
           proper
           season
           to
           inflame
           the
           minds
           of
           such
           as
           were
           apt
           to
           believe
           them
           ,
           and
           stir
           up
           a
           new
           Persecution
           by
           making
           those
           Answers
           which
           themselves
           had
           so
           provokingly
           
           and
           peremptorily
           prest
           for
           ,
           an
           argument
           of
           the
           Insolency
           of
           Papists
           ,
           and
           the
           growth
           of
           Popery
           .
           At
           least
           I
           see
           there
           can
           be
           no
           greater
           security
           for
           one
           in
           my
           circumstances
           ,
           than
           to
           mean
           uprightly
           ;
           and
           I
           hope
           every
           Body
           will
           see
           by
           my
           long
           silence
           I
           have
           used
           all
           the
           caution
           I
           can
           not
           to
           give
           just
           cause
           of
           offence
           ,
           and
           will
           acknowledge
           that
           't
           is
           none
           to
           write
           ,
           vvhen
           I
           am
           pressingly
           and
           publickly
           solicited
           ,
           and
           this
           with
           no
           other
           design
           than
           to
           contribute
           ,
           if
           I
           can
           ,
           to
           the
           long
           desired
           happiness
           of
           bringing
           Disputes
           and
           Disagreements
           in
           Religion
           to
           a
           period
           .
           If
           this
           be
           Insolence
           or
           Crime
           ,
           I
           think
           there
           is
           no
           honest
           man
           in
           this
           Nation
           or
           World
           who
           is
           innocent
           .
           Once
           more
           then
           I
           take
           my
           Pen
           in
           hand
           ,
           with
           this
           promise
           to
           Dr.
           T.
           and
           his
           Friend
           ,
           that
           if
           it
           be
           not
           stopt
           again
           by
           their
           indirect
           proceedings
           (
           as
           I
           have
           reason
           to
           judge
           the
           Printing
           of
           this
           has
           been
           already
           by
           the
           diligent
           Searching
           for
           it
           )
           they
           shall
           have
           no
           reason
           to
           complain
           of
           any
           Arrears
           of
           mine
           .
        
         
           But
           what
           needs
           any
           Apologizing
           at
           present
           to
           prevent
           a
           sinister
           character
           of
           my
           Writing
           .
           The
           Point
           in
           hand
           now
           is
           neither
           the
           defending
           any
           Tenet
           of
           Protestant
           or
           Presbyterian
           on
           Dr.
           T's
           side
           ,
           nor
           the
           impugning
           them
           ,
           on
           mine
           .
           The
           main
           business
           controverted
           between
           him
           
           and
           me
           at
           present
           ,
           is
           ,
           whether
           Faith
           be
           Absolutely-Certain
           ,
           or
           rather
           (
           as
           he
           calls
           it
           )
           onely
           Morally
           such
           .
           In
           which
           Point
           I
           doubt
           not
           but
           to
           have
           all
           unprejudic'd
           conscientious
           men
           of
           both
           those
           Parties
           now
           nam'd
           
             on
             my
             side
          
           ,
           and
           
             against
             Him.
          
           There
           is
           creeping
           into
           tho
           World
           insensibly
           ,
           and
           Scepticism
           is
           now
           hatching
           it
           ,
           a
           Sect
           more
           dangerous
           than
           any
           that
           has
           hitherto
           dissented
           from
           the
           Church
           in
           particular
           points
           :
           They
           go
           as
           yet
           under
           the
           name
           of
           Christians
           ,
           because
           they
           profess
           many
           perhaps
           most
           Points
           of
           Christianity
           ,
           but
           yet
           ,
           if
           we
           may
           trust
           their
           own
           Expressions
           so
           as
           thence
           to
           frame
           a
           Iudgment
           of
           them
           ,
           have
           notwithstanding
           no
           Faith
           at
           all
           ,
           or
           no
           hearty
           firm
           immoveable
           Assent
           to
           those
           Points
           ,
           or
           any
           of
           them
           ,
           as
           Certain
           Truths
           ,
           but
           onely
           a
           dwindling
           Apprehension
           ,
           or
           at
           most
           ▪
           a
           good
           lusty
           Hope
           that
           by
           the
           grace
           of
           GOD
           they
           
             are
             True
          
           ,
           or
           at
           least
           
             may
             be
             True.
          
           Now
           these
           men
           ,
           on
           the
           one
           side
           owning
           no
           Infallible
           or
           Absolutely-Certain
           Authority
           ,
           so
           to
           preserve
           the
           Nature
           of
           Faith
           inviolate
           ,
           or
           defend
           it
           from
           the
           weakness
           of
           their
           Speculation
           ▪
           that
           is
           ,
           to
           protect
           it
           from
           Possibility
           of
           being
           an
           Errour
           ;
           on
           the
           other
           side
           ,
           relying
           either
           on
           some
           Authority
           
             hic
             &
             nunc
          
           Fallible
           ,
           that
           is
           ,
           which
           they
           see
           may
           perhaps
           be
           
             actually
             deceiv'd
          
           
           in
           all
           it
           proposes
           ,
           or
           else
           on
           their
           own
           Speculation
           and
           Wit
           ,
           whether
           exercis'd
           in
           arguing
           from
           things
           ,
           or
           in
           interpreting
           Scriptures
           Letter
           ;
           and
           withal
           being
           men
           of
           some
           parts
           ,
           and
           so
           ,
           seeing
           it
           impossible
           to
           make
           out
           that
           either
           those
           Reasons
           are
           Conclusive
           or
           Demonstrative
           ,
           or
           that
           their
           Interpretation
           of
           Scriptures
           Letter
           is
           not
           possibly
           a
           Mistake
           ;
           hence
           they
           are
           forc'd
           to
           confess
           in
           equivalent
           Terms
           ,
           
             all
             Christian
             Faith
             may
             possibly
             be
             a
             Ly
          
           ;
           though
           they
           express
           it
           warily
           and
           craftily
           ,
           because
           they
           see
           the
           nature
           of
           Faith
           in
           the
           conceit
           of
           the
           Generality
           who
           use
           that
           word
           ,
           and
           the
           whole
           Genius
           of
           Christianity
           is
           opposite
           to
           their
           Sentiments
           in
           that
           point
           .
           Nature
           therefore
           standing
           against
           them
           ,
           necessitates
           them
           (
           contrary
           perhaps
           to
           their
           intention
           ,
           taking
           them
           in
           other
           circumstances
           )
           to
           pursue
           indirect
           ways
           ;
           and
           so
           at
           unawares
           ,
           though
           certainly
           not
           without
           some
           mixture
           of
           carelesness
           and
           precipitant
           passion
           ,
           to
           undermine
           the
           solid
           Foundation
           of
           Faith.
           The
           means
           by
           which
           they
           work
           this
           mischief
           ,
           is
           ,
           First
           ,
           to
           laugh
           at
           Principles
           and
           Demonstration
           ,
           that
           is
           at
           
             all
             absolutely-Certain
             Grounds
          
           and
           Conclusions
           ;
           which
           if
           they
           can
           bring
           into
           disgrace
           and
           contempt
           (
           as
           they
           hope
           they
           may
           because
           such
           reflexions
           are
           unusual
           and
           unsuitable
           
           to
           the
           Fancies
           of
           the
           Generality
           )
           they
           see
           plainly
           their
           work
           is
           done
           ,
           and
           that
           all
           Infallibility
           and
           
             Absolute
             Certainty
          
           which
           stands
           against
           them
           because
           they
           can
           with
           no
           show
           of
           Reason
           pretend
           to
           it
           ,
           must
           be
           quite
           overthrown
           .
           The
           next
           way
           they
           take
           ,
           is
           ,
           to
           abuse
           with
           Ironies
           any
           man
           who
           offers
           or
           attempts
           to
           settle
           Faith
           on
           immovably
           Certain
           Grounds
           ,
           as
           
             Confident
             Swaggering
             men
          
           ,
           or
           vapouring
           Dogmatists
           ;
           as
           if
           it
           were
           such
           a
           piece
           of
           Confidence
           to
           say
           and
           go
           about
           to
           maintain
           ,
           that
           
             Christian
             Faith
             cannot
             possibly
             be
             a
             lying
             Imposture
             ,
          
           or
           that
           
             God
             cannot
             deceive
             us
             in
             the
             Grounds
             he
             has
             laid
             for
             his
             Church
             to
             embrace
             Faith.
          
           A
           third
           means
           they
           use
           ,
           is
           ,
           to
           abuse
           and
           baffle
           the
           nature
           of
           
             True
             Certainty
          
           ,
           by
           clapping
           to
           it
           the
           Epithet
           of
           Moral
           ,
           and
           then
           proposing
           that
           to
           the
           World
           ,
           dilating
           upon
           it
           ,
           and
           fitting
           it
           to
           Faith
           as
           well
           as
           they
           are
           able
           ;
           which
           conception
           being
           suitable
           to
           the
           Fancies
           even
           of
           the
           weakest
           ,
           they
           hope
           it
           will
           take
           with
           those
           who
           reflect
           not
           that
           the
           Basis
           of
           Mankind's
           Salvation
           must
           be
           incomparably
           more
           secure
           than
           that
           which
           we
           usually
           have
           for
           the
           attainment
           of
           a
           Bag
           of
           Money
           ,
           a
           Place
           at
           Court
           ,
           Merchandise
           from
           the
           Indies
           ,
           and
           such
           like
           trivial
           Concerns
           .
           Fourthly
           ,
           they
           avoid
           by
           all
           means
           
           looking
           narrowly
           into
           the
           Natures
           of
           
             Faith
             ,
             Truth
             ,
             Assent
             ,
             Demonstration
             ,
             Principles
             ,
          
           or
           shewing
           the
           
             necessity
             of
             Consequence
          
           for
           any
           thing
           they
           produce
           ,
           and
           above
           all
           settling
           themselves
           ,
           or
           yielding
           to
           any
           
             Conclusive
             Method
          
           of
           Discoursing
           propos'd
           by
           others
           ,
           or
           any
           other
           things
           equivalent
           to
           these
           ;
           and
           in
           their
           stead
           they
           are
           given
           to
           talk
           much
           of
           
             Probabilities
             ,
             Fair
             Proofs
             ,
             Great
             Likelihoods
             ,
             More
             Credible
             Opinions
             ,
             Prudential
             Reasons
             ,
          
           or
           such
           as
           are
           
             fit
             to
             satisfie
             prudent
             men
             in
             Humane
             Affairs
             ,
          
           of
           
             not-doubting
             ,
             seeing
             no
             just
             cause
             of
             doubt
             ,
          
           and
           such-like
           bashful
           and
           feeble
           expressions
           ,
           which
           they
           dress
           up
           plausibly
           ,
           and
           talk
           prettily
           ,
           and
           doubt
           not
           but
           by
           this
           means
           to
           find
           Understandings
           enow
           so
           shallow
           as
           to
           admire
           their
           superficial
           gayness
           .
           This
           is
           the
           Character
           of
           this
           dangerous
           Sect
           ,
           of
           which
           what
           opinion
           we
           are
           to
           have
           ,
           or
           by
           what
           name
           to
           to
           call
           them
           ,
           this
           short
           Discourse
           will
           inform
           us
           .
        
         
           If
           we
           know
           any
           thing
           of
           Christianity
           ,
           or
           have
           any
           notion
           of
           what
           is
           meant
           by
           that
           word
           ,
           't
           is
           questionless
           this
           ,
           that
           't
           is
           
             a
             means
             to
             attain
             Bliss
             or
             Heaven
             by
          
           ;
           nor
           does
           any
           Christian
           doubt
           but
           that
           it
           performs
           this
           by
           raising
           us
           to
           a
           vigorous
           Hope
           of
           it
           as
           a
           thing
           attainable
           ,
           
           and
           to
           an
           ardent
           and
           over
           powering
           Love
           of
           it
           ,
           in
           Christian
           Language
           call'd
           Charity
           ,
           as
           also
           that
           both
           these
           excellent
           Virtues
           are
           built
           upon
           the
           Basis
           of
           Faith
           ,
           this
           being
           as
           S.
           Paul
           calls
           it
           ,
           the
           
             substance
             of
             things
             to
             be
             hoped
             for
             ,
             the
             Argument
          
           (
           that
           is
           ,
           the
           Conviction
           )
           
             of
             things
             unseen
          
           :
           Again
           ,
           common
           Reason
           informs
           us
           that
           the
           Assent
           of
           Faith
           depends
           on
           its
           Grounds
           ;
           and
           consequently
           cannot
           be
           stronger
           than
           They
           are
           .
           These
           things
           understood
           ,
           let
           us
           consider
           how
           Impossible
           't
           is
           that
           any
           one
           should
           have
           an
           efficacious
           Hope
           and
           a
           Love
           of
           Heaven
           ,
           while
           he
           judges
           himself
           capable
           to
           understand
           all
           the
           Grounds
           of
           it
           as
           to
           our
           knowledge
           ,
           and
           yet
           sees
           they
           may
           be
           all
           False
           ,
           and
           consequently
           that
           perhaps
           there
           is
           no
           such
           thing
           as
           this
           thing
           call'd
           Heaven
           .
           Can
           any
           one
           that
           is
           not
           Frantick
           ,
           connaturally
           
             hope
             for
          
           and
           
             love
             effectually
          
           a
           thing
           which
           he
           sees
           perhaps
           
             is
             not
          
           ,
           or
           has
           not
           absolute
           Certainty
           of
           its
           Existence
           ?
           A
           Merchant
           hopes
           and
           desires
           Wealth
           from
           the
           Indies
           ,
           but
           then
           he
           holds
           it
           absolutely
           True
           ,
           that
           there
           is
           in
           Nature
           such
           a
           Thing
           as
           Wealth
           ,
           and
           that
           it
           is
           not
           a
           Chimera
           ,
           else
           he
           were
           mad
           either
           to
           hope
           or
           desire
           it
           :
           and
           stark
           mad
           to
           love
           it
           
             above
             all
             things
          
           ,
           (
           as
           we
           must
           do
           Heaven
           )
           even
           above
           the
           dearest
           Goods
           he
           at
           present
           sees
           ,
           
           experiences
           ,
           possesses
           and
           actually
           enjoys
           .
           Wherefore
           ,
           (
           to
           omit
           diverse
           Arguments
           produc'd
           for
           this
           point
           in
           
             Faith
             vindicated
          
           ,
           from
           p.
           144.
           to
           p.
           164.
           )
           't
           is
           concluded
           that
           the
           denying
           any
           Grounds
           for
           Faith
           ,
           but
           what
           we
           see
           are
           
             onely-morally
             Certain
          
           ,
           that
           is
           ,
           
             possible
             to
             be
             false
          
           ,
           is
           unable
           to
           breed
           that
           disposition
           in
           the
           Soul
           as
           fits
           it
           for
           Heaven
           ,
           and
           so
           (
           as
           far
           as
           is
           on
           its
           part
           )
           destroys
           the
           nature
           of
           Christianity
           ,
           (
           or
           the
           means
           to
           carry
           Souls
           to
           Heaven
           )
           in
           those
           men
           who
           see
           that
           what
           they
           are
           to
           love
           above
           all
           things
           is
           perhaps
           a
           Chimera
           ;
           wherefore
           ,
           being
           by
           this
           means
           destitute
           of
           the
           nature
           of
           Faith
           and
           Christianity
           ,
           they
           are
           concluded
           (
           taking
           them
           precisely
           as
           holding
           this
           Tenet
           of
           Faiths
           possible
           Falsehood
           )
           to
           be
           in
           reality
           
             no
             Christians
          
           ,
           though
           they
           should
           profess
           all
           the
           points
           of
           Faith
           that
           are
           .
           How
           Catholicks
           that
           Speculate
           amiss
           ,
           become
           not
           liable
           to
           this
           Note
           ,
           I
           have
           shown
           in
           
             Faith
             Vindicated
          
           ,
           p.
           
             129
             ,
             130.
          
           and
           elsewhere
           in
           this
           present
           Treatise
           .
        
         
           If
           these
           men
           then
           be
           not
           indeed
           or
           in
           True
           Speech
           ,
           Christians
           ,
           what
           must
           we
           call
           them
           ?
           Seekers
           !
           No
           :
           For
           these
           ,
           though
           they
           judge
           they
           have
           
             not
             yet
          
           found
           out
           certainly
           what
           is
           Truth
           ,
           yet
           they
           hold
           
             't
             is
             to
             be
             found
          
           ,
           and
           
           thence
           continue
           to
           enquire
           after
           it
           :
           Whereas
           these
           men
           are
           doubly
           Irrational
           ;
           First
           in
           resting
           satisfied
           when
           as
           they
           see
           they
           
             have
             not
             yet
          
           found
           out
           certainly
           that
           what
           they
           hold
           to
           is
           Truth
           ;
           and
           ,
           which
           is
           much
           worse
           ,
           equivalently
           say
           that
           it
           cannot
           be
           found
           out
           to
           be
           Truth
           ,
           by
           saying
           
             the
             nature
             of
             the
             thing
             cannot
             bear
             it
             .
          
           Atheists
           or
           Iews
           they
           are
           not
           ,
           because
           they
           
             deny
             not
          
           the
           Tenet
           of
           a
           Deity
           ,
           or
           Christianity
           ,
           though
           they
           do
           not
           hold
           them
           absolutely
           Certain
           .
           Nor
           yet
           are
           they
           ,
           taken
           under
           this
           notion
           ,
           Hereticks
           ;
           For
           those
           deny
           still
           
             some
             point
          
           of
           Faith
           or
           other
           ;
           whereas
           these
           men
           may
           
             deny
             none
          
           ,
           but
           hold
           all
           ,
           and
           yet
           be
           what
           they
           are
           ;
           their
           Errour
           consisting
           in
           a
           wrong
           apprehension
           concerning
           the
           Grounds
           or
           Certainty
           of
           Faith
           ,
           which
           renders
           all
           the
           Points
           of
           Faith
           Ineffectual
           for
           for
           what
           they
           were
           intended
           .
           Whence
           the
           malice
           of
           this
           Tenet
           is
           something
           above
           that
           of
           Heresie
           ,
           as
           not
           destroying
           some
           one
           or
           a
           few
           Points
           ,
           but
           quite
           enervating
           all
           Faith.
           Nor
           yet
           are
           they
           
             meer
             Scepticks
          
           in
           Religion
           ,
           or
           hovering
           indifferently
           between
           the
           opposite
           sides
           of
           the
           Contradiction
           ;
           but
           they
           
             bend
             strongly
          
           towards
           thinking
           it
           True.
           They
           are
           therefore
           certain
           Incliners
           to
           Christianity
           ,
           or
           Deemers
           that
           't
           is
           True
           ;
           and
           ,
           not
           of
           the
           
             [
             FAITHFUL
          
           ]
           that
           is
           ,
           
           Holders
           of
           a
           Deity
           or
           Christs-Doctrine
           ,
           but
           rather
           of
           the
           
             [
             HOPEFUL
             .
          
           ]
           For
           ,
           whereas
           Faith
           being
           a
           firm
           Belief
           or
           Assent
           that
           Christs
           Doctrine
           is
           True
           ,
           and
           so
           settles
           the
           existence
           of
           of
           it
           (
           and
           particularly
           of
           a
           Heaven
           )
           in
           our
           minds
           antecedently
           to
           Hope
           of
           attaining
           Heaven
           ,
           these
           men
           substitute
           Hope
           to
           Faith
           ,
           and
           onely
           Hope
           those
           Points
           
             are
             true
          
           ,
           or
           in
           all
           likelihood
           
             may
             be
             true
          
           :
           Whence
           ,
           though
           this
           be
           a
           good
           name
           (
           I
           must
           not
           say
           to
           Christen
           them
           ,
           but
           )
           to
           call
           them
           by
           ,
           yet
           perhaps
           their
           own
           dear
           word
           Moral
           will
           best
           suit
           with
           their
           Genius
           ;
           and
           so
           we
           may
           call
           them
           
             Moral
             Christians
          
           ;
           which
           Epithet
           being
           opposite
           to
           Absolute
           ,
           signifies
           they
           are
           
             not
             absolutely
          
           Christians
           ;
           and
           since
           nothing
           is
           
             indeed
             that
          
           which
           't
           is
           not
           absolutely
           ,
           it
           's
           true
           sence
           is
           ,
           that
           they
           are
           indeed
           
             no
             Christians
          
           ;
           yet
           since
           they
           like
           the
           word
           
             [
             Moral
          
           ]
           so
           extremely
           well
           when
           they
           are
           to
           express
           the
           certainty
           due
           to
           Faith
           ,
           't
           is
           but
           fitting
           they
           should
           wear
           it
           when
           we
           express
           them
           as
           Faithful
           .
           Though
           then
           
             [
             The
             Hopeful
          
           ]
           seems
           very
           well
           to
           represent
           their
           humour
           ,
           yet
           't
           is
           but
           fitting
           they
           should
           have
           the
           Priviledge
           of
           naming
           themselves
           ,
           and
           
             Moral
             Christians
          
           let
           them
           be
           .
        
         
           Against
           these
           
             Moral
             Christians
          
           ,
           and
           Them
           onely
           ,
           I
           discourse
           in
           this
           present
           Treatise
           .
           But
           
           what
           have
           I
           to
           do
           with
           the
           Persons
           ?
           I
           doubt
           not
           ,
           but
           Gods
           Goodness
           (
           the
           Method
           of
           whose
           Gracious
           Providence
           is
           to
           support
           the
           Failings
           of
           his
           Creatures
           as
           far
           as
           the
           Natures
           of
           Particular
           Things
           and
           the
           Order
           of
           the
           World
           will
           permit
           )
           very
           often
           supplies
           the
           Defects
           of
           Mens
           Speculations
           with
           Connatural
           ways
           of
           Knowledge
           ,
           fixing
           them
           thus
           in
           a
           strong
           Adherence
           to
           the
           most
           Concerning
           Truths
           ,
           by
           ways
           which
           even
           their
           unreflecting
           selves
           are
           not
           aware
           of
           :
           Whence
           ,
           I
           am
           the
           farthest
           from
           judging
           any
           Mans
           Person
           perhaps
           of
           any
           living
           ,
           and
           endeavour
           all
           I
           can
           to
           retain
           a
           Charitable
           Opinion
           even
           of
           Dr.
           T's
           Personal
           Intentions
           in
           common
           ,
           and
           excuse
           him
           diverse
           times
           in
           this
           very
           Treatise
           where
           I
           write
           against
           him
           ,
           as
           far
           as
           Evidence
           of
           the
           contrary
           will
           give
           me
           leave
           .
           'T
           is
           this
           wicked
           Tenet
           then
           (
           and
           It
           onely
           )
           which
           I
           combat
           at
           present
           ,
           and
           which
           I
           see
           plainly
           so
           unsettles
           ,
           unhinges
           ,
           and
           renders
           useless
           and
           ineffectual
           all
           Christianity
           ,
           that
           I
           ought
           to
           declare
           an
           utter
           and
           irreconcileable
           Enmity
           against
           It
           ;
           and
           that
           I
           shall
           ,
           through
           GOD's
           Assistance
           ,
           prosecute
           it
           home
           to
           the
           very
           doors
           of
           Scepticism
           ,
           (
           the
           Bane
           of
           all
           
             Humane
             Science
          
           as
           well
           as
           Faith
           )
           in
           whose
           gloomy
           Grott
           ,
           situate
           in
           the
           Confines
           of
           dark
           Ignorance
           ,
           (
           Mankind's
           
           Natural
           Hell
           )
           they
           first
           saw
           the
           twilight
           ,
           or
           rather
           indeed
           were
           
             born
             blind
          
           .
        
         
           Yet
           it
           cannot
           be
           expected
           that
           ,
           declaring
           ,
           as
           I
           do
           ,
           a
           just
           Indignation
           against
           this
           wicked
           Tenet
           ,
           I
           should
           treat
           a
           Writer
           favourably
           ,
           considering
           him
           precisely
           as
           a
           Maintainer
           of
           it
           ;
           or
           bear
           my self
           respectfully
           to
           those
           insincere
           and
           unhandsome
           Methods
           and
           Ways
           which
           he
           makes
           use
           of
           to
           abet
           It
           ,
           and
           prejudice
           the
           Sacred
           Truth
           it
           opposes
           ;
           whether
           those
           ways
           be
           Sophisms
           in
           Reasoning
           ,
           or
           else
           Scurrility
           supplying
           the
           place
           of
           Reason
           ,
           the
           main
           Engine
           employ'd
           in
           this
           Preface
           .
           I
           shall
           then
           take
           a
           little
           of
           that
           much
           liberty
           he
           uses
           ,
           to
           give
           them
           the
           Entertainment
           and
           Return
           due
           in
           Iustice
           to
           their
           Demerits
           .
           Yet
           ,
           that
           I
           may
           avoid
           all
           just
           occasion
           of
           offence
           ,
           I
           shall
           endeavour
           for
           the
           most
           part
           to
           use
           his
           
             own
             words
          
           ,
           (
           omitting
           still
           the
           rudest
           )
           hoping
           he
           will
           have
           less
           Reason
           to
           be
           angry
           at
           his
           own
           Eccho
           ;
           since
           if
           he
           had
           not
           Originiz'd
           it
           ,
           it
           had
           not
           reflected
           .
           And
           if
           he
           assum'd
           to
           himself
           the
           freedom
           to
           abound
           so
           with
           Irony
           ,
           and
           wholly
           neglect
           speaking
           to
           my
           Reasons
           ,
           of
           which
           (
           whatever
           they
           be
           )
           none
           can
           deny
           but
           that
           I
           use
           to
           have
           good
           store
           in
           my
           Writings
           ;
           I
           hope
           it
           will
           not
           be
           indecent
           if
           now
           and
           then
           I
           speak
           to
           those
           plausible
           
             Ironies
             themselves
          
           ,
           there
           being
           nothing
           else
           
           to
           refute
           ;
           otherwise
           ,
           since
           according
           to
           Dr.
           T's
           Method
           of
           Disputing
           ,
           these
           are
           my
           onely
           Confuters
           ,
           and
           full
           of
           Brag
           and
           Triumph
           ,
           he
           and
           his
           Friends
           would
           most
           certainly
           have
           pretended
           ,
           as
           they
           did
           formerly
           on
           the
           like
           occasion
           ,
           that
           Inability
           to
           reply
           had
           caus'd
           my
           desistance
           .
           I
           come
           then
           to
           examine
           this
           spruce
           Preface
           ;
           in
           doing
           which
           ,
           I
           must
           be
           forc'd
           to
           lay
           open
           at
           large
           his
           knack
           of
           answering
           Books
           ,
           that
           so
           I
           may
           have
           just
           Title
           to
           make
           some
           Requests
           to
           You
           our
           Umpires
           ,
           in
           behalf
           of
           the
           Rights
           proper
           to
           Learning
           :
           Declaring
           before-hand
           ,
           that
           where-ever
           I
           am
           large
           in
           any
           Discourse
           becoming
           a
           Scholar
           ,
           't
           is
           not
           a
           Duty
           paid
           to
           his
           Preface
           ,
           which
           has
           nothing
           like
           a
           show
           of
           solid
           Scholarship
           in
           it
           ,
           but
           a
           Respect
           due
           to
           You
           ,
           our
           Learned
           Iudges
           ,
           to
           whom
           I
           Appeal
           .
        
      
       
         
         
           INDEX
           .
        
         
           
             ASsent
             ,
             Dissent
             ,
             and
             Suspense
             ,
             pag.
             81
             ,
             82
             ,
             &c.
             
          
           
             Catholick
             Divines
             
               vindicated
               ,
               p.
            
             18
             ,
             179.
             
          
           
             Certainty
             of
             Scriptures
             Letter
             and
             Sense
             
               deny'd
               by
               Dr.
            
             T.
             p.
             120
             ,
             121
             ,
             151.
             
               asserted
               by
            
             J.
             S.
             p.
             121
             ,
             122.
             
          
           
             Definitions
             
               of
               General
               Councils
               ,
               why
               necessary
               ,
               p.
            
             181
             ,
             182.
             
          
           
             Demonstration
             ,
             p.
             41
             ,
             42
             ,
             43
             ,
             119
             ,
             120
             ,
             174.
             
               found
               in
               Ethicks
               and
               Physicks
               ,
               p.
            
             57.
             to
             63.
             
          
           
             First
             Principles
             
               Identical
               Propositions
               ,
               p.
            
             7.
             to
             41.
             
             Dr.
             T
             's
             Firm
             Principle
             
               shown
               weak
               ,
               p.
            
             71
             ,
             72
             ,
             &c.
             
          
           
             Freedom
             from
             doubt
             
               not
               sufficient
               for
               Faith
               ,
               p.
            
             84.
             to
             94.
             p.
             124.
             to
             128.
             
          
           
             Infallibility
             
               asserted
               ,
               p.
            
             64.
             to
             67.112
             .
             to
             116.
             
               requisite
               to
               Assent
               and
               Faith
               ,
               p.
            
             68
             ,
             69.
             
             
               In
               what
               sence
               it
               admits
               of
               degrees
               ,
               p.
            
             138.
             to
             
             ●
             141.
             
             
               Unlearned
               Believers
               how
            
             Infallible
             ,
             p.
             134
             ,
             135
             ,
             136
             ,
             181.
             
          
           
             Moral
             Certainty
             ,
             p.
             141.
             to
             147.
             
          
           
             Objections
             from
             Catholick
             Divines
             
               refuted
               ,
               p.
            
             175.
             to
             179.
             
          
           
             Practical
             Self-evidence
             ,
             p.
             4
             ,
             5
             ,
             6
             ,
             116
             ,
             117.
             
          
           
             Prudential
             Grounds
             
               incompetent
               for
               Faith
               ,
               p.
            
             142
             ,
             to
             146.
             
          
           
             Scriptures
             Letter
             
               no
               Rule
            
             ,
             Pref.
             p.
             5
             ,
             6
             ,
             7.199
             ,
             200.
             
          
           
             Tradition
             
               the
               Rule
               of
               Faith
               ,
               p.
            
             32
             ,
             33
             ,
             183.
             
             
               Granted
               to
               be
               such
               by
               Dr.
            
             T.
             p.
             192.
             
               to
               p.
            
             200.
             
             
               Held
               by
               other
               Catholick
               Divines
               in
            
             J.
             S.
             
               his
               sense
               ,
               p.
            
             212.
             to
             216.
             
             
               Explained
               ,
               p.
            
             202.
             to
             212.
             
             
               It
               s
               Certainty
               ,
               how
               a
               First
               Principle
               and
               Self-evident
               ,
               p.
            
             3
             ,
             4.
             
          
        
      
    
     
       
         
         
           A
           Full
           Answer
           to
           Dr.
           T's
           Preface
           ,
           with
           an
           Examination
           of
           his
           Grounds
           of
           Religion
           .
        
         
           DISCOURSE
           I.
           
        
         
           
             Clearing
             the
             way
             to
             the
             following
             ones
             by
             manifesting
             his
             two
             Fundamental
             Exceptions
             to
             be
             perfectly
             Injust
             ,
             and
             voluntarily
             Insincere
             .
          
        
         
           §
           1.
           
           HIs
           Preface
           begins
           (
           p.
           3.
           )
           with
           two
           Charges
           ,
           viz.
           That
           
             I
             still
             persist
             to
             maintain
             after
             so
             fair
             an
             Admonition
             ,
             that
             first
             and
             self
             evident
             Principles
             are
             fit
             to
             be
             demonstrated
          
           ;
           to
           which
           he
           addes
           a
           Third
           ,
           that
           I
           make
           
             Identical
             Propositions
          
           to
           be
           
             First
             Principles
          
           in
           the
           matter
           under
           dispute
           .
           He
           argues
           too
           against
           the
           two
           former
           imaginary
           Assertions
           of
           mine
           (
           which
           in
           this
           Preface
           is
           a
           rare
           thing
           )
           thus
           ,
           p.
           37.
           
           
             There
             can
             be
             nothing
             to
             make
             First
             Principles
             more
             Evident
             ,
             because
             there
             is
             nothing
             before
             them
             to
             demonstrate
             them
             by
             .
          
           And
           I
           acknowledge
           the
           reason
           given
           to
           be
           as
           victorious
           as
           any
           passage
           in
           his
           
             Rule
             of
             Faith
          
           ,
           where
           he
           has
           
           multitudes
           of
           such
           wrong-aim'd
           Arguments
           ;
           intended
           ,
           I
           conceive
           ,
           to
           shew
           how
           far
           his
           Reason
           can
           carry
           when
           it
           shoots
           at
           rovers
           ,
           for
           't
           is
           levell'd
           at
           no
           mark
           .
           But
           observe
           ,
           I
           beseech
           you
           ,
           Gentlemen
           ,
           how
           I
           am
           dealt
           with
           ,
           and
           let
           these
           two
           leading
           Cases
           ,
           discovering
           his
           way
           of
           Confute
           ,
           obtain
           a
           just
           suspence
           of
           your
           Judgments
           concerning
           all
           his
           other
           performances
           till
           you
           see
           them
           examined
           .
        
         
           §
           2.
           
           In
           
             Sure
             footing
          
           p.
           114.
           2d
           Edit
           .
           (
           which
           I
           st●ll
           quote
           )
           I
           deduc'd
           two
           Propositions
           ;
           the
           former
           that
           
             Tradition
             is
             the
             First
             Principle
             IN
             WAY
             OF
             AVTHORITY
             as
             it
             engages
             for
             matter
             of
             Fact
             long
             ago
             past
          
           ;
           or
           ,
           as
           in
           other
           places
           I
           therefore
           name
           it
           ,
           FIRST
           AUTHORITY
           ;
           because
           't
           is
           manifest
           that
           the
           Authentication
           of
           Books
           and
           Monuments
           all
           depend
           upon
           Tradition
           .
           The
           other
           was
           this
           ,
           
             Tradition
             in
             the
             matter
             of
             Tradition
             ,
             or
             matter
             of
             Fact
             before
             our
             time
             ,
             is
             self-evident
             to
             all
             those
             who
             can
             need
             the
             knowledge
             of
             such
             things
             ,
             that
             is
             to
             all
             Mankind
             who
             use
             Common
             Reason
          
           :
           that
           is
           ,
           
             self-evident
             Practically
          
           ,
           or
           by
           ordinary
           converse
           with
           the
           world
           (
           See
           
             Sure
             f.
          
           Disc.
           1.
           
           §
           .
           12.
           )
           it
           being
           impossible
           to
           conceive
           that
           those
           words
           [
           
             all
             Mankind
             who
             use
             Common
             Reason
          
           ]
           should
           mean
           Speculaters
           .
           And
           it
           seems
           very
           consonant
           to
           Reason
           ,
           that
           if
           the
           Vulgar
           must
           rely
           on
           and
           use
           Attestation
           ,
           as
           't
           is
           manifest
           they
           must
           ,
           they
           should
           (
           since
           they
           are
           not
           Schol●ars
           )
           know
           by
           a
           natural
           means
           that
           't
           is
           to
           be
           rely'd
           on
           .
           The
           fair
           Admonition
           which
           he
           speaks
           of
           for
           these
           two
           Faults
           of
           mine
           ,
           is
           found
           
             Rule
             of
             Faith
          
           p.
           47.
           where
           I
           am
           soberly
           warn'd
           to
           
             take
             heed
             
             how
             I
             go
             about
             to
             demonstrate
             First
             and
             Self-evident
             Principles
             .
          
           Which
           ,
           first
           ,
           is
           no
           fair
           return
           to
           a
           Scholar
           ,
           to
           fall
           to
           exhort
           him
           with
           Fatherly
           Admonitions
           not
           to
           hold
           his
           Conclusion
           (
           I
           mean
           that
           which
           is
           suppos'd
           his
           Conclusion
           )
           without
           speaking
           at
           all
           to
           his
           Premises
           :
           Next
           ,
           't
           is
           far
           from
           fair
           in
           another
           regard
           which
           I
           am
           loth
           to
           mention
           ,
           to
           pick
           out
           of
           those
           two
           Propositions
           now
           mentioned
           those
           two
           words
           
             First
             Principle
          
           and
           Self-evident
           ,
           so
           closely
           woven
           there
           with
           other
           words
           to
           make
           up
           that
           one
           notion
           call'd
           the
           Predicate
           in
           either
           of
           them
           ;
           by
           this
           means
           making
           the
           Readers
           apprehend
           that
           I
           made
           Tradition
           not
           first
           [
           IN
           WAY
           OF
           AUTHORITY
           ]
           onely
           ,
           as
           I
           had
           exprest
           my self
           ,
           but
           one
           of
           those
           Principles
           which
           are
           the
           
             very
             first
          
           of
           all
           ,
           or
           ,
           as
           himself
           expresses
           it
           ,
           such
           as
           
             have
             nothing
             before
             them
          
           ;
           as
           also
           that
           I
           made
           Tradition
           (
           or
           the
           Attestation
           of
           a
           visible
           matter
           of
           Fact
           by
           so
           great
           multitudes
           as
           nothing
           can
           be
           imaginable
           to
           have
           byass'd
           them
           ,
           as
           I
           had
           often
           exprest
           my
           meaning
           )
           not
           self-known
           Practically
           ,
           but
           Speculatively
           ;
           that
           is
           ,
           of
           the
           self-same
           nature
           with
           the
           very
           First
           Principles
           of
           all
           ;
           such
           as
           are
           
             'T
             is
             impossible
             the
             same
             thing
             should
             be
             and
             not
             be
             ,
             A
             whole
             is
             greater
             than
             a
             part
             ,
          
           and
           such-like
           .
           Observe
           next
           I
           beseech
           you
           ,
           that
           all
           his
           confute
           is
           intirely
           built
           on
           his
           carriage
           here
           laid
           open
           ;
           for
           he
           attempts
           not
           to
           shew
           that
           Tradition
           is
           not
           that
           which
           Principles
           ,
           Grounds
           ,
           or
           which
           is
           all
           one
           Authenticates
           all
           other
           Authority
           ,
           or
           that
           't
           is
           not
           
             self-known
             practically
          
           ,
           but
           all
           the
           Cry
           and
           Irony
           is
           spent
           upon
           my
           ridiculousness
           in
           proving
           First
           and
           self-evident
           
           Principles
           ,
           and
           this
           because
           they
           have
           
             nothing
             before
             them
          
           and
           
             need
             no
             evidencing
          
           .
           How
           ?
           NOTHING
           
             before
             them
          
           !
           Does
           not
           every
           Scholar
           who
           ever
           read
           or
           studied
           the
           
             Subordination
             of
             Sciences
          
           know
           very
           well
           that
           what
           is
           a
           
             First
             Principle
          
           to
           the
           Inferiour
           Science
           ,
           is
           a
           Conclusion
           to
           the
           Superiour
           !
           Does
           not
           all
           Mankind
           know
           that
           Maxims
           of
           Reason
           are
           before
           Authority
           ,
           and
           that
           
             No
             Authority
             deserves
             Assent
             farther
             than
             Right
             Reason
             gives
             it
             to
             deserve
             ?
          
           Does
           not
           the
           meanest
           Speculater
           know
           that
           most
           of
           the
           employment
           of
           learned
           men
           is
           to
           make
           out
           speculatively
           ,
           by
           looking
           into
           
             Proper
             Causes
          
           ,
           what
           is
           naturally
           or
           practically
           known
           to
           the
           Vulgar
           ?
           An
           old
           Wife
           knows
           by
           practice
           that
           such
           an
           herb
           cures
           such
           a
           malady
           ;
           are
           Naturalists
           therefore
           forbid
           to
           make
           out
           according
           to
           the
           nature
           of
           Causes
           how
           or
           
             by
             what
             virtue
          
           it
           performs
           that
           effect
           ?
           The
           vulgar
           have
           a
           rude
           yet
           true
           knowledge
           of
           what
           is
           meant
           by
           Hot
           and
           
             Cold
             ,
             Moist
          
           and
           Dry
           ;
           Is
           it
           needless
           therefore
           for
           Philosophers
           to
           define
           them
           artificially
           ,
           and
           so
           gain
           a
           
             more
             express
          
           notion
           of
           their
           natures
           ?
           Is
           it
           needless
           for
           Picture-drawers
           to
           delineate
           with
           curiosity
           and
           exactness
           ,
           because
           some
           Country-fellow
           can
           draw
           a
           rude
           ,
           yet
           right
           ,
           resemblance
           of
           a
           face
           upon
           a
           wall
           with
           a
           piece
           of
           charcoal
           ?
           Or
           for
           learned
           men
           to
           polish
           their
           knowledge
           and
           make
           it
           accurate
           and
           distinct
           ,
           because
           the
           vulgar
           know
           the
           same
           thing
           bluntly
           ,
           confusedly
           and
           in
           gross
           ?
           Lastly
           ,
           Is
           Are
           needless
           because
           there
           is
           Nature
           ?
           Yet
           this
           is
           the
           very
           case
           :
           The
           vulgar
           know
           practically
           that
           there
           was
           such
           a
           one
           as
           K.
           James
           ;
           yet
           't
           is
           not
           needless
           
           for
           one
           who
           is
           treating
           of
           the
           nature
           of
           Authority
           to
           make
           out
           speculatively
           that
           their
           knowledge
           is
           rightly
           grounded
           on
           the
           nature
           of
           Mankind
           ,
           and
           how
           this
           assurance
           is
           wrought
           in
           them
           out
           of
           the
           practically-instill'd
           knowledge
           of
           that
           nature
           .
        
         
           §
           .
           3.
           
           But
           what
           I
           most
           complain
           of
           ,
           because
           (
           which
           I
           am
           loth
           to
           say
           )
           it
           argues
           a
           perfect
           wilfulness
           of
           Insincerity
           ,
           is
           this
           ;
           that
           after
           I
           had
           in
           my
           
             Letter
             of
             Thanks
          
           p.
           10.
           offered
           my
           Proof
           that
           First
           Principles
           were
           Identical
           Propositions
           ,
           and
           could
           be
           no
           other
           ;
           Also
           after
           that
           p.
           24
           ,
           25.
           
           I
           had
           shown
           that
           things
           
             practically
             self-evident
          
           may
           be
           demonstrated
           ,
           and
           produc'd
           divers
           instances
           ,
           as
           that
           the
           vulgar
           know
           the
           Diameter
           of
           the
           Square
           is
           a
           nearer
           way
           than
           to
           go
           by
           the
           two
           sides
           ▪
           that
           things
           seen
           afar
           off
           are
           not
           so
           little
           as
           they
           seem
           ,
           which
           yet
           Mathematicians
           demonstrate
           ,
           and
           none
           apprehends
           them
           to
           do
           a
           needless
           action
           :
           Dr.
           T.
           not
           so
           much
           as
           attempts
           to
           answer
           either
           my
           Instances
           or
           my
           Reasons
           ,
           but
           perfectly
           conceals
           them
           from
           his
           Reader
           ,
           and
           bears
           himself
           all
           along
           triumphantly
           ,
           as
           if
           I
           had
           produc'd
           none
           at
           all
           ,
           barely
           says
           over
           again
           his
           own
           raw
           sayings
           a
           little
           more
           merrily
           ,
           and
           there
           's
           an
           end
           .
           I
           beseech
           you
           ,
           Gentlemen
           ,
           would
           this
           be
           held
           a
           competent
           Answer
           in
           the
           University-Schools
           ;
           First
           ,
           to
           admonish
           the
           Defendant
           to
           relinquish
           his
           Conclusion
           instead
           of
           beating
           him
           from
           it
           by
           Reason
           ;
           then
           to
           combat
           the
           Conclusion
           instead
           of
           invalidating
           the
           Premises
           on
           which
           't
           is
           built
           ;
           next
           to
           pick
           a
           word
           or
           two
           out
           of
           those
           Conclusions
           which
           taken
           alone
           alter
           
           their
           whole
           sence
           ,
           and
           then
           confute
           onely
           that
           new
           sence
           his
           designed
           alteration
           had
           given
           them
           ;
           and
           lastly
           ,
           when
           he
           was
           told
           of
           it
           ,
           his
           mistakes
           rectified
           ,
           Reasons
           and
           Instances
           brought
           to
           make
           good
           the
           true
           point
           ,
           to
           neglect
           them
           all
           ,
           say
           over
           again
           barely
           what
           he
           had
           said
           before
           ,
           break
           a
           jest
           or
           two
           upon
           a
           ridiculous
           point
           meerly
           invented
           by
           himself
           ,
           and
           then
           cry
           victory
           !
           Certainly
           ,
           though
           such
           performances
           may
           serve
           a
           Prevaricator
           or
           a
           
             Terrae
             Filius
          
           ,
           yet
           some
           wiser
           kinde
           of
           return
           ought
           in
           reason
           to
           be
           expected
           from
           a
           Scholar
           and
           a
           sober
           man.
           
        
         
           As
           for
           that
           point
           which
           he
           most
           confutes
           with
           laughter
           ,
           viz.
           That
           First
           Principles
           are
           Identical
           Propositions
           ,
           though
           something
           has
           been
           produc'd
           in
           my
           Letter
           of
           Thanks
           in
           the
           place
           cited
           ,
           and
           not
           yet
           answered
           ,
           and
           so
           no
           farther
           proof
           is
           due
           or
           needful
           ;
           yet
           because
           the
           clearing
           this
           point
           fundamentally
           conduces
           to
           settle
           the
           way
           to
           Science
           ,
           therefore
           for
           their
           sakes
           who
           are
           truly
           learned
           and
           aim
           at
           solid
           improvement
           of
           their
           minds
           by
           
             exact
             knowledge
          
           ,
           more
           than
           at
           pleasing
           their
           ears
           by
           
             pretty
             expressions
             ,
             I
          
           shall
           treat
           the
           point
           more
           accurately
           .
           The
           stating
           the
           nature
           of
           First
           Principles
           must
           needs
           be
           Speculative
           ,
           therefore
           those
           Readers
           who
           pretend
           not
           to
           Science
           may
           please
           to
           pass
           over
           these
           two
           Discourses
           ,
           and
           go
           on
           to
           what
           follows
           :
           though
           I
           shall
           endeavour
           as
           well
           as
           the
           matter
           will
           bear
           ,
           to
           deliver
           it
           so
           ,
           that
           a
           good
           natural
           Wit
           may
           in
           great
           part
           comprehend
           it
           .
        
      
       
         
         
           DISCOURSE
           II.
           
        
         
           
             Shewing
             by
             Reason
             that
             every
             First
             Principle
             is
             an
             Identical
             Proposition
             .
          
        
         
           THe
           great
           Architect
           of
           the
           Universe
           knew
           in
           Himself
           ,
           or
           saw
           clearly
           and
           distinctly
           in
           his
           own
           Divine
           Understanding
           ,
           what
           he
           intended
           to
           make
           ,
           and
           this
           to
           the
           least
           thing
           in
           Nature
           ,
           as
           is
           granted
           by
           all
           who
           hold
           such
           a
           Soveraign
           Being
           :
           Also
           ,
           there
           being
           nothing
           able
           to
           check
           or
           cross
           his
           omnipotent
           Efficiency
           ,
           we
           cannot
           doubt
           but
           they
           flow'd
           from
           that
           First
           Source
           of
           all
           Essence
           and
           Being
           without
           any
           Errour
           ,
           Mistake
           ,
           or
           (
           as
           we
           may
           say
           )
           monstrous
           Abortion
           ,
           but
           perfectly
           adjusted
           and
           proportion'd
           according
           to
           their
           several
           degrees
           of
           Being
           ,
           to
           the
           
           Idea's
           in
           the
           Divine
           Understanding
           of
           their
           Creator
           .
           Hence
           each
           of
           them
           gain
           an
           Establishment
           in
           their
           Peculiar
           Natures
           or
           the
           respective
           Portions
           of
           Being
           assign'd
           them
           ,
           (
           or
           rather
           which
           they
           essentially
           are
           )
           and
           a
           kind
           of
           participated
           Immutability
           and
           Eternity
           by
           their
           Conformity
           ,
           Proportion
           or
           Essential
           Relation
           to
           those
           Divine
           Ideas
           .
           Wherefore
           since
           all
           our
           Knowledge
           is
           either
           taken
           from
           the
           Things
           ,
           or
           else
           proportion'd
           to
           them
           ;
           also
           since
           there
           neither
           is
           nor
           can
           be
           any
           consideration
           in
           things
           so
           primary
           ,
           so
           fundamental
           or
           immoveably
           grounded
           as
           is
           this
           ,
           't
           is
           manifest
           that
           the
           First
           ,
           most
           firm
           and
           
           most
           deeply
           grounded
           Truth
           which
           can
           be
           conceived
           or
           spoken
           of
           any
           thing
           ,
           is
           ,
           that
           't
           is
           establisht
           thus
           immutably
           in
           its
           proper
           Nature
           by
           this
           Soveraign
           Relation
           to
           what
           's
           essentially
           Immutable
           .
           Wherefore
           ,
           if
           the
           First
           Principles
           of
           all
           ,
           must
           be
           the
           most
           Primary
           ,
           most
           Fundamental
           ,
           and
           most
           immoveably-grounded
           Truths
           of
           all
           other
           ,
           't
           is
           most
           evidently
           concluded
           that
           the
           very
           First
           Principles
           can
           be
           no
           other
           but
           those
           Propositions
           which
           express
           the
           establishment
           of
           Things
           in
           their
           very
           natures
           ,
           or
           their
           
             being
             what
             they
             are
          
           ,
           which
           can
           no
           
             other
             way
          
           be
           exprest
           but
           by
           
             Identical
             Propositions
          
           .
        
         
           §
           .
           2.
           
           Also
           ,
           a
           Definition
           being
           granted
           by
           all
           the
           learned
           world
           a
           chief
           Instrument
           to
           Science
           ;
           if
           any
           thing
           could
           maintain
           a
           competition
           with
           Identical
           Propositions
           to
           be
           ●he
           very
           first
           Principles
           ,
           certainly
           Definitions
           ,
           of
           all
           other
           ,
           seem
           to
           have
           the
           best
           claim
           .
           But
           what
           I
           contend
           is
           ,
           that
           there
           is
           some
           consideration
           taken
           from
           things
           antecedent
           to
           their
           Definitions
           ,
           viz.
           their
           Capableness
           or
           Possibility
           of
           being
           defin'd
           ;
           Common
           sence
           teaching
           us
           that
           the
           Power
           to
           be
           such
           ,
           naturally
           goes
           before
           Actually
           being
           such
           .
           To
           declare
           this
           ,
           I
           desire
           the
           nature
           of
           a
           Definition
           may
           be
           look'd
           into
           ,
           which
           is
           to
           assign
           by
           way
           of
           expression
           the
           certain
           bounds
           and
           limits
           of
           such
           a
           Nature
           ,
           that
           so
           way
           may
           be
           made
           to
           Science
           :
           But
           in
           case
           the
           Thing
           could
           bear
           two
           disparate
           Definitions
           ,
           first
           a
           Contradiction
           would
           follow
           ,
           for
           neither
           of
           these
           two
           imagin'd
           Definitions
           would
           be
           in
           reality
           any
           at
           all
           ,
           since
           neither
           of
           them
           would
           describe
           the
           
             certain
             limits
          
           of
           that
           nature
           ;
           Next
           if
           the
           Thing
           
           could
           bear
           more
           Definitions
           than
           one
           ,
           the
           Discourser
           about
           it
           would
           be
           never
           the
           nearer
           to
           Science
           ,
           but
           in
           a
           perfect
           Confusion
           ;
           now
           considering
           it
           thus
           ,
           now
           
             not
             thus
          
           ,
           but
           otherwise
           ;
           so
           that
           no
           Discourse
           could
           proceed
           for
           want
           of
           a
           steady
           Basis
           to
           ground
           it
           ,
           and
           make
           its
           several
           parts
           center
           in
           one
           point
           ,
           or
           tend
           to
           one
           end
           .
           Wherefore
           the
           Thing
           must
           be
           antecedently
           establish'd
           to
           be
           incapable
           to
           bear
           more
           Definitions
           than
           one
           ,
           else
           no
           right
           Definition
           could
           be
           made
           of
           it
           ,
           nor
           any
           thing
           be
           known
           concerning
           it
           :
           Now
           that
           which
           establishes
           the
           Thing
           in
           an
           Impossibility
           to
           bear
           but
           one
           true
           Definition
           ,
           is
           its
           
             Metaphysical
             Verity
          
           and
           Vnity
           ,
           or
           its
           
             being
             what
             it
             is
          
           ;
           which
           frees
           its
           nature
           from
           Chimericalness
           and
           Division
           in
           its
           self
           ,
           whence
           it
           becomes
           intelligible
           ,
           or
           capable
           to
           be
           known
           ,
           exprest
           ,
           defin'd
           ,
           and
           discours'd
           of
           .
           Wherefore
           the
           Things
           
             being
             what
             it
             is
          
           ,
           is
           that
           which
           not
           onely
           Grounds
           all
           Definitions
           ,
           but
           even
           all
           Possibility
           of
           defining
           ;
           and
           this
           it
           participates
           (
           as
           was
           said
           )
           from
           its
           Essential
           Relation
           and
           Dependance
           on
           the
           Immutable
           Ideas
           or
           Forms
           in
           his
           Divine
           Understanding
           who
           is
           Unchangeable
           Truth
           it self
           .
           'T
           is
           concluded
           therefore
           that
           
             Identical
             Propositions
          
           ,
           which
           express
           a
           Things
           
             being
             what
             it
             is
          
           ,
           are
           antecedent
           in
           priority
           of
           nature
           to
           Definitions
           ,
           and
           consequently
           the
           very
           
             bottom
             Principles
          
           of
           all
           Science
           .
           Nay
           Definitions
           themselves
           ,
           which
           all
           the
           world
           admits
           for
           Principles
           of
           our
           Discourses
           about
           the
           thing
           defined
           ,
           are
           in
           reality
           nothing
           else
           ,
           setting
           apart
           the
           manner
           of
           expression
           ,
           but
           Identical
           Propositions
           ;
           for
           't
           is
           the
           self-same
           
           sence
           to
           say
           ,
           
             A
             Man
             is
             a
             Rational
             Creature
             ,
          
           as
           to
           say
           ,
           
             A
             Man
             is
             a
             Man
          
           ;
           nor
           were
           the
           Definition
           as
           it
           should
           be
           ,
           if
           it
           were
           not
           Identical
           in
           sence
           .
           So
           that
           ,
           if
           he
           quarrel
           with
           First
           Principles
           for
           being
           Identical
           ,
           or
           for
           having
           a
           Subject
           and
           Predicate
           which
           are
           of
           the
           same
           notion
           ,
           and
           not
           for
           being
           worded
           alike
           (
           the
           reason
           of
           which
           shall
           be
           given
           anon
           )
           he
           must
           deny
           the
           use
           of
           Definitions
           too
           ,
           and
           by
           so
           doing
           oppose
           all
           the
           learned
           men
           in
           the
           world
           .
        
         
           §
           .
           3.
           
           Thus
           far
           Metaphysicks
           .
           Let
           us
           see
           next
           what
           Logick
           says
           to
           the
           Point
           .
           To
           Conclude
           ,
           is
           to
           show
           evidently
           that
           
             two
             notions
          
           we
           call
           the
           Subject
           and
           Predicate
           are
           identify'd
           or
           truly
           connected
           in
           that
           Proposition
           we
           call
           the
           Conclusion
           .
           To
           do
           this
           ,
           we
           find
           a
           Third
           notion
           call'd
           a
           
             Middle
             Term
          
           ,
           to
           be
           identify'd
           with
           those
           two
           in
           the
           Premisses
           ,
           whence
           we
           infer
           them
           to
           be
           the
           same
           with
           one
           another
           ,
           and
           consequently
           assert
           the
           Truth
           of
           the
           Conclusion
           .
           But
           ,
           how
           shall
           we
           know
           that
           third
           notion
           to
           be
           t●uly
           connected
           with
           those
           two
           others
           ;
           that
           is
           ,
           how
           shall
           we
           know
           the
           
             Major
             and
             Minor
          
           Propositions
           to
           be
           true
           ?
           By
           finding
           (
           if
           they
           need
           proof
           )
           another
           Medium
           connected
           with
           the
           two
           Terms
           found
           in
           each
           of
           Them.
           And
           how
           far
           must
           this
           go
           on
           ?
           Endlesly
           ,
           or
           no
           ?
           If
           endlesly
           ,
           then
           ,
           since
           every
           following
           Connexion
           is
           proved
           by
           some
           foregoing
           ones
           ,
           in
           case
           we
           cannot
           come
           to
           see
           some
           First
           Connexion
           (
           or
           
             First
             Principle
          
           )
           we
           could
           conclude
           or
           evidence
           nothing
           .
           And
           how
           must
           we
           evidence
           the
           Connexion
           of
           the
           Terms
           (
           or
           of
           the
           Subject
           and
           Predicate
           )
           in
           these
           
           First
           Principles
           ?
           By
           another
           Antecedent
           Connexion
           of
           their
           Terms
           with
           a
           Third
           ?
           No
           :
           for
           these
           are
           suppos'd
           the
           First
           Connexions
           :
           Wherefore
           since
           they
           cannot
           be
           evidenc'd
           by
           any
           thing
           
             out
             of
             themselves
          
           ,
           and
           yet
           must
           be
           evident
           ,
           else
           nothing
           could
           be
           evidenc'd
           by
           them
           ,
           it
           follows
           that
           they
           must
           be
           evident
           
             of
             themselves
          
           ,
           or
           self-evident
           .
           And
           in
           what
           consists
           this
           self-evidence
           ?
           Manifestly
           in
           this
           ,
           that
           no
           
             Middle
             Term
          
           can
           come
           between
           the
           notions
           of
           their
           Subject
           and
           Predicate
           ;
           which
           devolves
           finally
           into
           this
           ,
           that
           the
           Subject
           and
           Predicate
           are
           the
           self-same
           notion
           ,
           or
           that
           the
           Proposition
           is
           Identical
           :
           and
           this
           not
           onely
           materially
           ,
           or
           found
           in
           the
           same
           Thing
           ,
           for
           so
           are
           the
           Terms
           of
           every
           Remote
           Conclusion
           if
           it
           be
           True
           ;
           but
           Formally
           ;
           and
           this
           either
           simply
           in
           notion
           onely
           ,
           as
           are
           the
           Definition
           and
           the
           Thing
           defin'd
           ;
           or
           else
           most
           formally
           and
           in
           expression
           also
           ,
           as
           in
           those
           I
           alledg'd
           .
        
         
           §
           .
           4.
           
           Again
           ,
           we
           experience
           that
           the
           most
           immediate
           notions
           ,
           if
           they
           in
           the
           least
           differ
           ,
           (
           such
           are
           ,
           Proper
           Causes
           and
           Effects
           )
           can
           be
           connected
           with
           the
           Subject
           to
           which
           they
           belong
           in
           a
           Conclusion
           of
           a
           Syllogism
           ,
           that
           is
           ,
           they
           can
           be
           concluded
           ,
           or
           admit
           of
           Proof
           :
           Wherefore
           ▪
           since
           't
           is
           a
           contradiction
           to
           say
           that
           the
           Prime
           Verities
           can
           admit
           Proof
           ,
           their
           Terms
           must
           be
           farthest
           from
           having
           any
           Middle
           Term
           coming
           between
           them
           that
           is
           imaginable
           ,
           that
           is
           ,
           must
           be
           of
           the
           
             self-same
             notion
          
           ;
           and
           so
           they
           must
           be
           Identical
           Propositions
           .
           The
           former
           of
           these
           Discourses
           was
           put
           down
           by
           me
           (
           
             Letter
             of
             Thanks
          
           p.
           10
           ,
           11
           ,
           12.
           )
           which
           one
           
           would
           think
           it
           became
           a
           Logician
           to
           speak
           to
           .
           But
           my
           Adversary
           is
           of
           another
           metal
           ,
           not
           the
           very
           same
           but
           near
           akin
           to
           
             aes
             sonans
             aut
             cymbalum
             tinniens
          
           :
           He
           never
           meddles
           willingly
           with
           Premisses
           or
           Proofs
           ,
           but
           denies
           the
           Conclusion
           stoutly
           ,
           never
           acknowledging
           what
           was
           said
           in
           its
           behalf
           ,
           and
           tinkles
           a
           little
           Rhetorick
           against
           it
           ;
           which
           done
           ,
           (
           who
           would
           think
           it
           ?
           )
           immediately
           ,
           as
           with
           some
           Charm
           ,
           the
           Terms
           unconnect
           of
           themselves
           ,
           and
           miraculously
           fly
           asunder
           ;
           and
           though
           before
           it
           look'd
           like
           good
           honest
           Reason
           ,
           yet
           by
           his
           giving
           it
           a
           Disguise
           instead
           of
           a
           Confute
           ,
           't
           is
           turn'd
           perfect
           Nonsence
           .
           But
           to
           return
           to
           our
           Argument
           .
        
         
           §
           .
           5.
           
           Logick
           tells
           us
           moreover
           ,
           that
           (
           whatever
           accidental
           considerations
           may
           enhance
           Opposition
           )
           't
           is
           agreed
           by
           all
           that
           a
           Contradiction
           is
           formally
           and
           intrinsecally
           the
           greatest
           or
           First
           of
           Falshoods
           ;
           also
           that
           a
           Contradiction
           is
           An
           affirming
           and
           denying
           the
           
             same
             of
             the
             same
             according
             to
             all
             the
             same
             respects
          
           ;
           wherefore
           the
           
             very
             First
             Principles
          
           being
           the
           First
           of
           Truths
           ,
           ought
           to
           be
           diametrically
           opposite
           to
           Those
           ,
           that
           is
           ,
           
             an
             Affirming
          
           (
           or
           denying
           )
           
             the
             same
             of
             the
             same
             according
             to
             all
             the
             same
             respects
             ,
          
           which
           is
           impossible
           to
           be
           exprest
           but
           by
           an
           Identical
           Proposition
           .
        
         
           §
           .
           6.
           
           Add
           that
           ,
           since
           Contradiction
           is
           Faulty
           ,
           and
           all
           Fault
           is
           a
           Privation
           of
           the
           opposite
           Good
           which
           it
           violates
           ,
           it
           follows
           that
           a
           Contradiction
           were
           innocent
           did
           it
           not
           violate
           some
           opposite
           Truth
           :
           Since
           then
           the
           Light
           of
           Nature
           teaches
           every
           Reflecter
           that
           't
           is
           impossible
           to
           assign
           any
           Truth
           Opposite
           to
           a
           Contradiction
           but
           an
           
             Identical
             
             Proposition
          
           ,
           it
           follows
           that
           
             First
             Truths
          
           or
           
             First
             Principles
          
           must
           be
           
             Identical
             Propositions
          
           .
        
         
           §
           .
           7.
           
           To
           explain
           this
           better
           ,
           we
           shall
           find
           by
           reflexion
           that
           two
           Contradictory
           Propositions
           are
           comprisable
           into
           One
           equivalent
           to
           both
           ,
           whose
           Subject
           and
           Predicate
           contradict
           one
           another
           ,
           as
           [
           
             Peter
             here
             and
             now
             runs
             ,
             Peter
             here
             and
             now
             runs
             not
          
           ]
           are
           necessarily
           equivalent
           to
           this
           ,
           [
           
             What
             here
             and
             now
             runs
             ,
             here
             and
             now
             runs
             not
             .
          
           ]
           So
           likewise
           [
           
             Scripture's
             Letter
             is
             a
             Rule
             ,
             Scripture's
             Letter
             is
             not
             a
             Rule
          
           ]
           is
           equivalent
           to
           this
           [
           
             Something
             which
             is
             a
             Rule
             ,
             is
             not
             a
             Rule
          
           ]
           and
           so
           of
           the
           rest
           .
           By
           which
           't
           is
           easie
           to
           discern
           how
           clear
           a
           Truth
           it
           is
           ,
           that
           Identical
           Propositions
           are
           the
           proper
           opposites
           to
           Contradictions
           ,
           or
           the
           Truths
           they
           directly
           and
           immediately
           violate
           ,
           and
           consequently
           .
           
             First
             Principles
          
           :
           Since
           't
           is
           impossible
           mans
           wit
           rack'd
           to
           its
           utmost
           can
           invent
           any
           Opposite
           to
           [
           
             What
             runs
             ,
             runs
             not
          
           ]
           but
           [
           
             What
             runs
             ,
             runs
          
           ]
           or
           to
           [
           
             What
             is
             a
             Rule
             ,
             is
             not
             a
             Rule
          
           ]
           but
           [
           
             What
             is
             a
             Rule
             ,
             is
             a
             Rule
             .
          
           ]
           Lastly
           ,
           The
           nature
           of
           Contradiction
           in
           common
           puts
           a
           thing
           to
           be
           and
           
             not
             be
          
           at
           once
           ,
           and
           consequently
           puts
           this
           Proposition
           ,
           [
           
             What
             is
             not
             ,
             is
          
           ]
           to
           which
           the
           onely
           opposite
           Truth
           is
           ,
           [
           
             What
             is
             ,
             is
          
           ]
           which
           is
           therefore
           the
           First
           Standard
           of
           all
           Truth
           ,
           and
           all
           other
           
             First
             Principles
          
           ,
           as
           [
           
             A
             Rule
             is
             a
             Rule
             ,
             A
             Man
             a
             Man
             ,
          
           &c.
           ]
           are
           but
           particulars
           subsuming
           under
           it
           ,
           and
           partaking
           in
           the
           most
           perfect
           manner
           of
           its
           clearest
           Light.
           
        
         
           §
           .
           8.
           
           Farther
           ,
           't
           is
           observable
           that
           the
           more
           remote
           the
           Terms
           of
           a
           Proposition
           are
           from
           Formal
           Identity
           ,
           the
           less
           evident
           they
           are
           ,
           and
           the
           
           more
           proof
           they
           require
           ;
           as
           also
           that
           they
           still
           grow
           nearer
           and
           nearer
           to
           evidence
           ,
           according
           to
           the
           degree
           of
           their
           approach
           toward
           the
           said
           Identity
           .
           Wherefore
           ,
           since
           all
           Approach
           of
           distant
           things
           ,
           if
           pursu'd
           ,
           ends
           in
           a
           conjoyning
           and
           centering
           in
           the
           same
           ;
           't
           is
           manifest
           that
           all
           distance
           in
           notion
           amongst
           Terms
           ,
           ends
           in
           their
           being
           the
           same
           in
           notion
           ,
           that
           is
           ,
           in
           an
           Identical
           Proposition
           ;
           as
           also
           that
           such
           Propositions
           are
           for
           the
           reason
           given
           the
           most
           evident
           that
           may
           be
           ;
           and
           so
           in
           both
           regards
           the
           very
           First
           Principles
           .
        
         
           §
           .
           9.
           
           Farther
           ,
           All
           Propositions
           which
           are
           capable
           of
           proof
           ,
           or
           all
           Conclusions
           ,
           must
           have
           their
           Terms
           materially
           Identical
           ;
           that
           is
           ,
           what
           corresponds
           to
           both
           their
           notions
           must
           be
           found
           in
           the
           
             same
             Thing
          
           ,
           else
           they
           could
           not
           be
           True
           ,
           nor
           capable
           to
           be
           proved
           :
           wherefore
           the
           Terms
           in
           First
           Principles
           must
           be
           formally
           such
           ,
           nay
           the
           most
           formally
           that
           is
           possible
           ;
           but
           nothing
           is
           or
           can
           be
           more
           formally
           Identical
           than
           to
           have
           the
           Predicate
           and
           Subject
           every
           way
           the
           same
           ;
           such
           therefore
           the
           very
           First
           Principles
           ought
           necessarily
           to
           be
           .
        
         
           §
           .
           10.
           
           There
           is
           also
           in
           Logick
           a
           way
           of
           arguing
           by
           bringing
           one
           to
           an
           Absurdity
           or
           Contradiction
           .
           And
           this
           is
           performed
           two
           manner
           of
           ways
           .
           One
           ,
           by
           forcing
           the
           Defendant
           to
           contradict
           himself
           ;
           The
           other
           ,
           by
           obliging
           him
           to
           contradict
           the
           nature
           of
           the
           Subject
           in
           question
           .
           The
           former
           of
           these
           is
           available
           as
           an
           Argument
           
             ad
             hominem
          
           ;
           but
           the
           latter
           attempt
           ,
           if
           brought
           to
           effect
           ,
           is
           a
           perfect
           Conquest
           :
           And
           why
           ,
           but
           because
           it
           puts
           
           the
           Defendant
           to
           violate
           the
           nature
           of
           the
           Thing
           under
           debate
           ;
           that
           is
           ,
           to
           thwart
           this
           First
           Principle
           ,
           
             The
             same
             is
             the
             same
             with
             it self
          
           :
           for
           example
           ,
           to
           make
           Quantity
           
             not
             to
             be
          
           Quantity
           ,
           a
           Rule
           
             not
             to
             be
          
           a
           Rule
           ,
           Faith
           
             not
             to
             be
          
           Faith
           ,
           as
           shall
           be
           shewn
           hereafter
           more
           clearly
           ,
           when
           we
           come
           to
           see
           the
           use
           of
           the
           First
           Principles
           in
           particular
           Instances
           .
        
         
           §
           .
           11.
           
           Moreover
           ,
           if
           it
           be
           well
           examin'd
           ,
           't
           will
           be
           found
           that
           all
           Efficiency
           and
           Passiveness
           ,
           that
           is
           ,
           all
           kind
           of
           Operation
           ,
           is
           nothing
           but
           the
           existence
           of
           such
           a
           Nature
           exerting
           or
           (
           as
           it
           were
           )
           imprinting
           it self
           upon
           the
           Subject
           in
           which
           it
           works
           its
           Effect
           :
           For
           example
           ,
           when
           a
           Brass
           Seal
           makes
           an
           Impression
           upon
           soft
           Wax
           ,
           no
           account
           can
           be
           given
           of
           this
           Effect
           (
           abstracting
           from
           Motion
           which
           is
           caus'd
           by
           a
           Nature
           superiour
           to
           Body
           )
           but
           onely
           this
           ,
           that
           the
           Agent
           is
           of
           such
           a
           degree
           of
           Density
           or
           Hardness
           ,
           as
           ,
           if
           mov'd
           or
           apply'd
           to
           that
           matter
           ,
           is
           apt
           to
           alter
           the
           figure
           of
           its
           parts
           according
           to
           its
           own
           mould
           ;
           and
           the
           Patient
           of
           such
           a
           yielding
           nature
           in
           comparison
           of
           the
           other
           ,
           as
           to
           receive
           its
           Impression
           ;
           and
           yet
           not
           to
           that
           degree
           Rare
           ,
           as
           to
           lose
           it
           again
           by
           the
           Action
           of
           the
           common
           Causes
           in
           Nature
           ,
           till
           some
           more
           particular
           Agent
           comes
           to
           efface
           it
           .
           'T
           is
           manifest
           then
           ,
           that
           all
           Causality
           essentially
           depends
           on
           ,
           and
           is
           finally
           resolv'd
           into
           this
           Truth
           ,
           that
           Things
           are
           
             such
             as
             they
             are
          
           ,
           which
           is
           
             their
             being
          
           (
           in
           part
           )
           
             what
             they
             are
          
           .
           All
           knowledge
           then
           of
           Cause
           and
           Effect
           ,
           and
           consequently
           all
           Demonstration
           is
           ultimately
           refunded
           ,
           that
           is
           ,
           primarily
           built
           on
           
           those
           Propositions
           which
           express
           Things
           
             being
             what
             they
             are
          
           ,
           that
           is
           ,
           into
           Identical
           Ones
           .
        
         
           §
           .
           12.
           
           Lastly
           ,
           He
           who
           is
           Essential
           Wisdom
           and
           Truth
           it self
           ,
           has
           propos'd
           to
           us
           an
           Identical
           Proposition
           in
           those
           words
           [
           
             I
             am
             what
             I
             am
          
           ]
           which
           is
           the
           First
           Increated
           Truth
           ,
           as
           't
           is
           the
           first
           Created
           one
           ,
           or
           the
           First
           Principle
           in
           discoursing
           about
           Creatures
           as
           to
           their
           Natures
           or
           Ess●nces
           ,
           that
           
             Every
             Thing
             is
             what
             it
             is
          
           ;
           which
           is
           therefore
           True
           because
           God
           is
           what
           He
           is
           ,
           or
           because
           
             Self-existence
             is
             Self-existence
          
           ,
           as
           was
           explicated
           above
           ,
           §
           .
           1.
           
           &
           2.
           which
           I
           hope
           Dr.
           T's
           Goodness
           will
           so
           much
           prevail
           above
           his
           Ignorance
           as
           not
           to
           judge
           ridiculous
           ,
           whatever
           he
           thinks
           of
           the
           first
           Created
           Truths
           which
           immediately
           depend
           on
           the
           Other
           .
        
         
           §
           .
           13.
           
           But
           why
           must
           First
           Principles
           be
           necessarily
           exprest
           with
           that
           most
           perfectly-formal
           Identity
           ?
           Or
           the
           Subject
           and
           Predicate
           be
           put
           in
           the
           self-same
           words
           ?
           Is
           it
           not
           enough
           the
           Sence
           be
           the
           same
           ,
           as
           is
           found
           in
           Definitions
           ,
           but
           the
           Words
           must
           be
           the
           same
           also
           ?
           Which
           bears
           a
           show
           of
           ridiculousness
           ,
           and
           seems
           to
           admit
           of
           no
           possibility
           of
           advance
           towards
           new
           Knowledges
           ?
           Why
           cannot
           then
           the
           Definition
           serve
           to
           principle
           all
           our
           Discourses
           about
           the
           Thing
           defin'd
           ,
           without
           recurring
           to
           such
           Propositions
           as
           appear
           little
           better
           than
           fl●t
           and
           insignificant
           as
           to
           that
           purpose
           ?
        
         
           I
           answer
           :
           The
           Objection
           ,
           in
           great
           part
           ,
           demands
           what
           Use
           can
           be
           made
           of
           First
           Principles
           ;
           which
           shall
           be
           spoken
           to
           in
           the
           next
           Discourse
           .
           But
           that
           Definitions
           are
           not
           the
           very
           Prime
           Verities
           
           of
           all
           ,
           appears
           evidently
           already
           ;
           because
           those
           Propositions
           which
           express
           the
           Things
           Possibility
           to
           be
           defin'd
           ,
           must
           necessarily
           antecede
           the
           Definition
           .
        
         
           And
           the
           same
           will
           be
           farther
           clear'd
           by
           these
           following
           Considerations
           .
        
         
           1.
           
           That
           Definitions
           are
           often
           liable
           to
           dispute
           ,
           but
           Identical
           Propositions
           never
           .
           I
           have
           heard
           a
           certain
           learned
           and
           ingenuous
           person
           disallow
           [
           
             A
             Rational
             Creature
          
           ]
           to
           be
           a
           right
           definition
           of
           a
           Man
           ,
           and
           discourse
           very
           soberly
           how
           proud
           a
           thing
           Mankind
           was
           ,
           to
           arrogate
           all
           the
           Reason
           to
           himself
           ,
           whereas
           diverse
           Birds
           and
           Beasts
           in
           their
           several
           spheres
           have
           as
           much
           or
           more
           Reason
           than
           He.
           And
           yet
           I
           dare
           say
           the
           same
           Gentleman
           would
           heartily
           allow
           the
           Truth
           of
           this
           Proposition
           [
           
             A
             man
             is
             a
             man.
          
           ]
           Nay
           ,
           indeed
           all
           the
           Scepticks
           in
           the
           world
           admit
           
             Identical
             Propositions
          
           to
           be
           True
           ,
           yet
           the
           same
           men
           quarrel
           every
           Definition
           extant
           .
           Since
           then
           't
           is
           directly
           against
           the
           nature
           of
           the
           very
           first
           Principles
           to
           be
           dlsputable
           ,
           't
           is
           evident
           that
           Definitions
           cannot
           be
           the
           very
           First
           Principles
           of
           all
           .
        
         
           2.
           
           First
           Principles
           ought
           to
           be
           
             Principia
             Intellectus
          
           and
           naturally
           ingrafted
           in
           us
           ,
           that
           so
           they
           may
           oblige
           all
           under
           forfeiture
           of
           their
           nature
           to
           acquiesce
           to
           their
           verity
           ;
           whereas
           Definitions
           are
           not
           such
           ,
           but
           acquir'd
           by
           Practical
           self-evidence
           ▪
           For
           example
           ;
           by
           a
           long
           course
           of
           observation
           heedfu●ly
           attending
           to
           the
           actions
           of
           men
           as
           men
           ,
           and
           thence
           (
           by
           means
           of
           some
           First
           Principle
           evidencing
           so
           constant
           a
           hitting
           in
           so
           many
           particulars
           
           to
           be
           beyond
           Chance
           or
           Accident
           )
           gathering
           his
           primary
           and
           proper
           Operation
           ,
           we
           come
           to
           know
           the
           Definition
           of
           Man
           ,
           none
           of
           which
           needs
           to
           know
           the
           Truth
           of
           this
           nature-taught
           Proposition
           ,
           [
           
             A
             Man
             is
             a
             Man
          
           ]
           or
           [
           
             A
             Rational
             Creature
             is
             a
             Rational
             Creature
             .
          
           ]
           Moreover
           ,
           Definitions
           generally
           need
           some
           skill
           of
           Art
           to
           make
           them
           ,
           and
           all
           Art
           presupposes
           some
           First
           Principles
           ;
           whence
           't
           is
           impossible
           Definitions
           should
           be
           the
           First
           Principles
           of
           all
           .
        
         
           3.
           
           Experience
           teaches
           us
           that
           words
           being
           liable
           to
           Equivocation
           ,
           where
           there
           are
           fewer
           words
           there
           is
           less
           room
           for
           Equivocating
           ;
           wherefore
           since
           First
           Principles
           ought
           to
           be
           the
           c●earest
           ,
           and
           consequently
           the
           most
           unequivocal
           that
           can
           be
           imagin'd
           ,
           Definitions
           ,
           which
           explicate
           the
           notion
           in
           
             more
             words
          
           ,
           afford
           more
           room
           for
           Equivocation
           ,
           and
           consequently
           are
           even
           in
           this
           regard
           ,
           less
           fit
           to
           be
           First
           Principles
           .
        
         
           4.
           
           Lastly
           ,
           Logical
           tricks
           of
           nicely
           distinguishing
           ,
           sometimes
           elude
           the
           Truth
           of
           a
           Proposition
           ,
           at
           least
           darken
           it
           ;
           from
           which
           Inconveniences
           First
           Principles
           ought
           to
           be
           the
           most
           Free
           that
           may
           be
           :
           Now
           Definitions
           yielding
           more
           room
           for
           Equivoca●ness
           ,
           do
           by
           consequence
           give
           more
           occasion
           of
           distinguishing
           :
           whereas
           
             Identical
             Propositions
          
           afford
           not
           the
           least
           :
           For
           example
           ,
           this
           Proposition
           ,
           [
           
             A
             Man
             is
             a
             Rational
             Creature
          
           ]
           bears
           this
           distinction
           ,
           
             A
             man
             is
             rational
          
           in
           some
           things
           ,
           as
           in
           discoursing
           those
           notions
           that
           concern
           Quantity
           ,
           but
           not
           in
           others
           ,
           e.
           g.
           those
           which
           concern
           Being
           ;
           or
           ,
           Rational
           ,
           that
           is
           capable
           to
           discourse
           
           right
           the
           nature
           of
           some
           Bodies
           ,
           but
           not
           of
           Spirits
           :
           Is
           it
           not
           evident
           hence
           that
           this
           Definition
           of
           Man
           ,
           is
           by
           this
           means
           render'd
           in
           show
           ambiguous
           ?
           And
           I
           wish
           there
           were
           not
           too
           many
           in
           the
           world
           who
           out
           of
           their
           ignorance
           of
           the
           true
           Method
           to
           Science
           ,
           think
           this
           distinction
           both
           well-grounded
           and
           very
           pertinent
           .
           Now
           this
           being
           so
           ,
           who
           sees
           not
           that
           the
           true
           limits
           of
           the
           definition
           of
           Man
           ,
           become
           doubtful
           by
           such
           kind
           of
           distinctions
           ,
           and
           consequently
           the
           sence
           of
           the
           Definition
           it self
           unknown
           ;
           whereas
           nothing
           of
           this
           can
           possibly
           happen
           in
           that
           
             Identical
             Proposition
             [
             A
             Man
             is
             a
             Man
             ]
          
           since
           whatever
           distinction
           affects
           the
           Predicate
           must
           also
           affect
           the
           Subject
           ,
           and
           so
           the
           Proposition
           remains
           still
           intirely
           Identical
           ,
           and
           perfectly
           true
           ,
           and
           not
           
             in
             part
          
           onely
           ,
           as
           it
           happens
           in
           the
           other
           .
        
         
           'T
           is
           concluded
           then
           from
           all
           imaginable
           considerations
           that
           can
           belong
           to
           this
           peculiar
           matter
           ,
           that
           the
           very
           First
           Principles
           neither
           are
           nor
           can
           be
           any
           thing
           else
           but
           Identical
           Propositions
           .
        
         
           §
           14.
           
           As
           for
           their
           seeming
           ridiculous
           to
           some
           persons
           ,
           the
           reason
           is
           ,
           because
           those
           men
           of
           mirth
           being
           led
           much
           by
           Fancy
           ,
           and
           inur'd
           all
           their
           lives
           to
           pretty
           plausibilities
           ,
           and
           seldom
           or
           never
           reflecting
           on
           or
           discoursing
           orderly
           from
           such
           Grounds
           ,
           are
           hence
           apt
           to
           imagine
           that
           First
           Principles
           a●e
           Certain
           great
           Rarities
           or
           Productions
           of
           some
           extraordinary
           height
           of
           Wit
           ;
           when
           therefore
           they
           come
           to
           hear
           
             Identical
             Propositions
          
           alledged
           for
           First
           Principles
           ,
           seeing
           their
           high
           expectations
           so
           strangely
           disappointed
           ,
           they
           hereupon
           grow
           
           pleasant
           at
           the
           defeat
           of
           their
           Fancy
           ;
           never
           considering
           that
           ,
           because
           First
           Principles
           ground
           all
           possible
           discourse
           of
           what
           nature
           soever
           ,
           and
           therefore
           are
           common
           to
           all
           Mankind
           ,
           even
           the
           rudest
           in
           the
           world
           ,
           and
           inbred
           in
           them
           ,
           they
           must
           therefore
           be
           the
           farthest
           from
           being
           the
           effect
           of
           Wit
           ,
           and
           the
           most
           plain
           down
           right
           sayings
           that
           can
           be
           conceiv'd
           :
           Whence
           they
           are
           better
           learn'd
           from
           the
           Vulgar
           ,
           than
           they
           are
           from
           great
           Scholars
           ;
           and
           therefore
           the
           most
           learned
           men
           that
           are
           ,
           if
           they
           would
           go
           to
           work
           solidly
           ,
           ought
           ,
           in
           such
           things
           as
           are
           the
           Results
           of
           pure
           Natural
           Knowledge
           ,
           attend
           to
           such
           as
           speak
           meer
           nature
           ,
           rather
           than
           to
           those
           who
           mingle
           and
           perhaps
           corrupt
           it
           with
           airy
           speculations
           which
           have
           not
           that
           firm
           Basis
           to
           ground
           their
           Discourses
           .
           Now
           't
           is
           obvious
           to
           observe
           that
           the
           nature-instructed
           Vulgar
           are
           apt
           to
           deliver
           themselves
           in
           such
           kind
           of
           plain
           Speeches
           ,
           in
           due
           occasions
           ,
           and
           make
           use
           of
           them
           as
           Truths
           which
           fix
           their
           Judgments
           in
           an
           Unalterableness
           .
           For
           example
           ,
           if
           a
           man
           would
           force
           one
           of
           them
           to
           forgo
           what
           's
           very
           evident
           ,
           he
           will
           stick
           firmly
           to
           the
           point
           ,
           and
           tell
           you
           soberly
           ,
           that
           
             Truth
             is
             Truth
          
           ,
           or
           that
           
             he
             's
             sure
             a
             Spade
             is
             a
             Spade
             ,
          
           or
           that
           
             he
             knows
             what
             he
             knows
          
           ;
           or
           ,
           if
           it
           be
           in
           a
           point
           belonging
           to
           Justice
           ,
           that
           ,
           
             Right
             is
             Right
          
           ;
           and
           brings
           in
           these
           as
           Evidences
           from
           which
           he
           can
           never
           be
           driven
           :
           which
           signifies
           that
           such
           Truths
           as
           these
           are
           the
           Principles
           which
           naturally
           determin
           and
           fix
           him
           in
           an
           immovable
           adherence
           to
           the
           Point
           ,
           as
           the
           ultimate
           resort
           and
           reason
           of
           his
           persuasion
           ;
           that
           is
           ,
           they
           are
           to
           him
           First
           Principles
           .
           
           'T
           is
           observable
           also
           that
           they
           are
           never
           more
           serious
           than
           when
           they
           are
           put
           to
           express
           themselves
           in
           this
           positive
           kind
           of
           blunt
           manner
           ;
           nor
           would
           any
           By-stander
           (
           perhaps
           not
           Dr.
           T.
           himself
           ,
           though
           he
           be
           the
           merriest
           man
           living
           when
           any
           talk
           is
           of
           Principles
           and
           Demonstrations
           )
           fall
           a
           laughing
           at
           them
           as
           ridiculous
           for
           their
           adhering
           finally
           to
           Identical
           Propositions
           :
           Which
           evidences
           that
           he
           has
           a
           conceit
           that
           First
           Principles
           are
           some
           fine
           elaborate
           Inventions
           of
           Wit
           ,
           and
           that
           they
           are
           to
           tell
           a
           man
           something
           he
           knew
           not
           before
           ;
           whereas
           they
           are
           such
           Truths
           as
           no
           man
           can
           possibly
           be
           ignorant
           of
           ;
           as
           appears
           in
           those
           in
           Euclid
           ,
           and
           other
           such-like
           ,
           which
           seem
           at
           first
           blush
           full
           as
           ridiculous
           as
           those
           he
           so
           laughs
           at
           .
        
         
           Lastly
           ,
           'T
           is
           observable
           that
           those
           witty
           half-Speculaters
           who
           scorn
           to
           follow
           Nature
           in
           their
           Grounds
           ,
           when
           they
           come
           to
           lay
           any
           themselves
           ,
           propose
           meer
           Whimsies
           for
           First
           Principles
           ;
           of
           which
           Dr.
           T.
           is
           a
           pleasant
           Instance
           ,
           as
           shall
           be
           seen
           hereafter
           .
        
      
       
         
         
           DISCOURSE
           III.
           
        
         
           
             That
             First
             Principles
             are
             Identical
             Propositions
             ,
             proved
             by
             many
             Instances
             ;
             and
             their
             Right
             Use
             shown
             .
          
        
         
           §
           .
           1.
           
           THus
           far
           we
           have
           discours'd
           the
           nature
           of
           First
           Principles
           from
           Logick
           and
           Metaphysick
           ,
           within
           whose
           Confines
           that
           Matter
           was
           plac'd
           :
           Which
           no
           Intelligent
           Reader
           could
           expect
           to
           be
           less
           Speculatively
           deliver'd
           ,
           considering
           the
           nature
           of
           that
           Subject
           :
           For
           common
           Reason
           tells
           any
           competent
           Judge
           in
           such
           affairs
           ,
           that
           if
           any
           Sublunary
           Matter
           can
           require
           high
           Speculation
           ,
           certainly
           a
           Discourse
           which
           states
           the
           nature
           of
           the
           Supreme
           Verities
           must
           forcibly
           exact
           it
           .
           Wherefore
           to
           make
           it
           more
           intelligible
           ,
           I
           shall
           for
           my
           Readers
           sake
           do
           three
           things
           :
           First
           instance
           in
           some
           particular
           Identical
           Propositions
           granted
           by
           all
           the
           World
           to
           be
           First
           Principles
           in
           their
           respective
           Sciences
           .
           Next
           ,
           show
           the
           Use
           of
           these
           First
           Principles
           which
           my
           ignorant
           Adversary
           so
           miserably
           mistakes
           :
           And
           now
           and
           then
           ,
           by
           the
           way
           ,
           apply
           them
           to
           the
           present
           Controversie
           about
           Tradition
           .
        
         
           §
           .
           2.
           
           As
           for
           the
           First
           ,
           I
           show'd
           Dr.
           
             T.
             (
             Letter
             of
             Thanks
          
           ,
           p.
           25.
           )
           an
           Example
           of
           one
           First
           Principle
           granted
           to
           be
           such
           by
           all
           who
           treat
           of
           the
           nature
           
           of
           Quantity
           ,
           though
           he
           ,
           out
           of
           a
           constancy
           to
           his
           〈◊〉
           humour
           ,
           never
           heeds
           to
           take
           notice
           of
           it
           .
           'T
           is
           this
           ,
           
             A
             Whole
             is
             more
             than
             a
             Part
             :
          
           Nor
           perhaps
           will
           so
           profound
           a
           man
           at
           superficial
           Talk
           deny
           this
           to
           be
           a
           First
           Principle
           ,
           in
           regard
           the
           Subject
           and
           Predicate
           of
           that
           Proposition
           ,
           by
           reason
           of
           the
           different
           manner
           of
           expressing
           (
           only
           which
           he
           minds
           not
           the
           Sence
           )
           seem
           disparate
           in
           their
           notion
           ,
           and
           ,
           so
           ,
           not
           Identical
           or
           too
           closely
           connected
           ,
           which
           he
           hath
           a
           most
           special
           Antipathy
           against
           in
           First
           Principles
           ,
           as
           is
           seen
           by
           his
           impugning
           it
           in
           mine
           ,
           and
           will
           more
           amply
           appear
           when
           he
           comes
           to
           put
           his
           own
           .
           Nay
           ,
           the
           great
           difference
           in
           the
           sounds
           of
           the
           Subject
           and
           Predicate
           will
           make
           it
           to
           one
           who
           looks
           not
           much
           farther
           ,
           to
           bear
           the
           face
           of
           a
           certain
           kind
           of
           distance
           and
           disagreement
           in
           sence
           between
           them
           ,
           which
           will
           ,
           no
           doubt
           ,
           please
           him
           hugely
           .
           Yet
           I
           must
           contest
           that
           that
           Proposition
           is
           Self-evident
           ,
           and
           that
           its
           Self-evidence
           consists
           in
           this
           ,
           that
           its
           Subject
           and
           Predicate
           (
           consider'd
           Logically
           and
           not
           Grammatically
           )
           are
           perfectly
           Identical
           ,
           that
           is
           ,
           to
           Dr.
           T.
           are
           fully
           as
           Ridiculous
           as
           
             A
             Rule
             is
             a
             Rule
             ,
             Faith
             is
             Faith
          
           :
           Which
           I
           thus
           shew
           .
           The
           Subject
           of
           that
           Proposition
           [
           
             A
             who
             le
          
           ]
           is
           defin'd
           to
           be
           
             That
             which
             consists
             of
             Parts
          
           ;
           or
           (
           since
           a
           Thing
           is
           that
           of
           which
           it
           consists
           )
           it
           's
           equivalent
           in
           sence
           is
           ,
           in
           reality
           ,
           [
           
             A
             Whole
             is
             Parts
          
           .
           ]
           Now
           the
           word
           [
           Parts
           ]
           being
           plural
           ,
           necessarily
           and
           formally
           imports
           
             more
             than
             one
          
           Part
           ;
           wherefore
           this
           Proposition
           [
           
             A
             Whole
             is
             more
             than
             a
             Part
          
           ]
           is
           perfectly
           the
           self
           same
           in
           sence
           with
           this
           ,
           [
           
             That
             which
             is
             more
             
             than
             one
             Part
             ,
             is
             more
             than
             one
             Part
             :
          
           ]
           which
           is
           directly
           Identical
           .
        
         
           §
           .
           3.
           
           Moreover
           ,
           some
           late
           Philosophers
           build
           their
           Physicks
           on
           this
           Principle
           ,
           
             Corpus
             est
             quantum
          
           ,
           in
           which
           the
           Subject
           and
           Predicate
           differ
           indeed
           Grammatically
           ,
           one
           being
           Substantively
           ,
           the
           other
           Adjectively
           exprest
           ;
           but
           if
           we
           rifle
           the
           words
           to
           clear
           the
           inward
           sence
           ,
           (
           as
           is
           the
           duty
           of
           Scholars
           or
           Philosophers
           )
           we
           shall
           find
           that
           since
           all
           the
           Essential
           difference
           we
           know
           between
           a
           Body
           and
           a
           Spirit
           ,
           is
           this
           ,
           that
           this
           is
           Indivisible
           ,
           the
           other
           Divisible
           ;
           as
           also
           that
           Quantity
           and
           Divisibility
           is
           the
           same
           notion
           ,
           it
           will
           appear
           evidently
           ,
           that
           this
           Proposition
           [
           
             Body
             is
             Quantitative
          
           ]
           is
           ,
           a●cording
           to
           them
           ,
           perfectly
           equivalent
           in
           sence
           to
           this
           ,
           [
           
             What
             is
             Divisible
             is
             Divisible
          
           :
           ]
           which
           is
           manifestly
           Identical
           .
        
         
           §
           .
           4.
           
           Again
           ,
           all
           the
           Learned
           World
           hitherto
           have
           held
           that
           we
           have
           Certain
           Maxims
           ingrafted
           in
           us
           by
           Nature
           ,
           I
           mean
           imbuing
           our
           Mind
           by
           the
           first
           impressions
           on
           our
           Understanding
           ,
           without
           our
           contributing
           to
           their
           generation
           in
           the
           least
           ,
           more
           than
           by
           having
           an
           Intelligent
           Nature
           passively
           receiving
           those
           Impressions
           ;
           and
           these
           they
           call
           
             Principia
             Intellectus
          
           ,
           which
           generally
           concern
           the
           nature
           of
           Being
           ;
           that
           Conception
           being
           the
           most
           Luminous
           ,
           and
           by
           means
           of
           which
           striking
           the
           Eye
           of
           our
           Soul
           ,
           all
           our
           Intellectual
           Sight
           is
           produc'd
           :
           as
           will
           appear
           to
           any
           one
           who
           attentively
           considers
           that
           all
           our
           Discourses
           consist
           of
           Judgments
           exprest
           by
           Propositions
           ,
           and
           those
           essentially
           depend
           on
           the
           notion
           of
           Being
           ;
           wherefore
           ,
           unless
           this
           
           be
           known
           antecedently
           ,
           't
           is
           impossible
           either
           to
           judge
           ,
           think
           or
           discourse
           .
           Hence
           follows
           that
           the
           First
           of
           our
           Knowledges
           is
           of
           the
           self-discovering
           nature
           or
           notion
           of
           Being
           ;
           and
           the
           most
           obvious
           knowledge
           of
           Being
           is
           this
           ,
           that
           it
           formally
           excludes
           ,
           or
           is
           extreamly
           opposite
           to
           ,
           Not-Being
           ,
           and
           therefore
           inconsistent
           with
           it
           in
           the
           same
           Subject
           :
           which
           we
           use
           to
           express
           by
           this
           Proposition
           ,
           [
           
             Impossibile
             est
             idem
             esse
             &
             non
             esse
             ]
             'T
             is
             impossible
             the
             same
             thing
             should
             be
             and
             not
             be
             .
          
           This
           therefore
           hath
           ever
           been
           deservedly
           held
           a
           First
           Principle
           in
           Metaphysicks
           ,
           establishing
           all
           our
           Discourses
           that
           concern
           the
           actual
           Being
           of
           Things
           ,
           and
           grounding
           in
           a
           manner
           all
           Logick
           .
           And
           yet
           't
           is
           plain
           to
           the
           meanest
           Speculater
           ,
           that
           this
           Proposition
           is
           the
           self-same
           in
           sence
           with
           this
           ,
           
             What
             is
             ,
             is
          
           :
           Which
           is
           most
           formally
           and
           supremely
           Identical
           :
           The
           impossibility
           mention'd
           in
           the
           former
           lighting
           onely
           on
           this
           ,
           that
           actual
           Being
           and
           
             Not
             Being
          
           should
           agree
           to
           the
           same
           Subject
           ,
           or
           which
           is
           all
           one
           ,
           that
           the
           Subject
           and
           Predicate
           in
           this
           later
           Proposition
           should
           not
           be
           connected
           .
        
         
           §
           .
           5.
           
           But
           ,
           it
           may
           be
           the
           Principles
           of
           Mathematicks
           will
           better
           rellish
           to
           our
           fastidious
           age
           ,
           which
           neglecting
           to
           consider
           what
           't
           is
           that
           makes
           Geometry
           a
           Science
           ,
           think
           there
           is
           no
           Demonstration
           but
           in
           Lines
           and
           Numbers
           .
           To
           them
           then
           let
           's
           go
           ;
           and
           at
           first
           entrance
           into
           Euclid
           we
           are
           met
           with
           these
           famous
           and
           useful
           Principles
           .
           
             Those
             which
             are
             Equal
             to
             the
             same
             ,
             are
             Equal
             to
             one
             another
             .
             If
             Equals
             be
             added
             to
             Equals
             ,
             the
             Wholes
             are
             Equal
             .
             If
             Equals
             be
             taken
             away
             from
             Equals
             ,
             the
             Remainders
             
             are
             Equal
             .
             Those
             which
             are
             twice
             as
             big
             as
             the
             same
             ,
             are
             Equal
             .
             Those
             which
             are
             Halfs
             of
             the
             same
             ,
             are
             Equal
             .
          
           Besides
           others
           of
           the
           same
           strain
           ;
           and
           amongst
           the
           rest
           ,
           
             A
             Whole
             is
             greater
             than
             a
             Part
             of
             it self
             ,
          
           of
           which
           we
           lately
           discours'd
           .
           Now
           I
           contend
           that
           all
           these
           are
           in
           effect
           Identical
           Propositions
           ,
           and
           in
           the
           common
           sence
           of
           every
           Intelligent
           man
           ,
           amount
           meerly
           to
           as
           much
           as
           this
           ,
           
             Aequale
             est
             ,
             aequale
             sibi
             ,
             An
             Equal
             is
             equal
             to
             it self
          
           :
           or
           else
           suppose
           it
           necessarily
           as
           the
           very
           First
           Principle
           upon
           whose
           most
           evident
           Verity
           ▪
           their
           's
           depends
           .
           For
           example
           ,
           this
           Proposition
           ,
           [
           
             If
             Equals
             be
             added
             to
             Equals
             ,
             the
             Wholes
             are
             Equal
          
           ]
           is
           clearly
           made
           up
           of
           the
           now
           mentioned
           Identical
           Proposition
           thrice
           (
           as
           it
           were
           )
           repeated
           ;
           and
           is
           plainly
           as
           much
           as
           to
           say
           ,
           
             The
             two
          
           suppos'd
           Equals
           are
           Equal
           to
           one
           another
           ,
           the
           two
           Equals
           added
           are
           Equal
           to
           one
           another
           ,
           and
           so
           the
           two
           Wholes
           made
           up
           of
           both
           those
           Equals
           ,
           that
           is
           ,
           the
           
             Equal
             Wholes
          
           are
           Equal
           to
           one
           another
           .
           And
           the
           same
           may
           be
           said
           of
           all
           the
           rest
           of
           that
           kind
           .
           Which
           were
           it
           not
           that
           men
           expect
           rigour
           of
           discourse
           in
           the
           Subject
           of
           Geometry
           ,
           and
           have
           entertain'd
           a
           conceit
           that
           't
           is
           not
           to
           be
           expected
           nor
           had
           in
           other
           matters
           ,
           would
           look
           full
           as
           Ridiculous
           by
           reason
           of
           their
           seemingly
           too
           great
           Plainness
           and
           Evidence
           ,
           as
           a
           
             Rule
             is
             a
             Rule
          
           ,
           or
           
             Faith
             is
             Faith.
          
           
        
         
           §
           .
           6
           I
           come
           now
           to
           perform
           the
           second
           thing
           I
           promis'd
           ,
           which
           is
           to
           show
           what
           use
           is
           to
           be
           made
           of
           First
           Principles
           ,
           and
           how
           .
           In
           which
           hard
           point
           my
           Friend
           Dr.
           T.
           is
           at
           his
           wits
           end
           .
           And
           first
           he
           tells
           you
           soberly
           (
           Pref.
           p.
           38.
           )
           if
           you
           will
           take
           his
           
           word
           ,
           
             that
             the
             mischief
             is
             ,
             they
             are
             good
             for
             nothing
          
           ;
           Which
           were
           ,
           I
           confess
           ,
           a
           mischief
           with
           a
           witness
           ;
           for
           without
           these
           ,
           no
           man
           living
           could
           either
           know
           ,
           judge
           ,
           or
           discourse
           .
        
         
           §
           .
           7.
           
           Next
           ,
           he
           quotes
           Aristotle
           against
           me
           ,
           as
           disliking
           a
           Proposition
           of
           
             the
             very
             same
             stamp
          
           with
           ●y
           First
           Principles
           ;
           To
           which
           my
           answer
           is
           ,
           (
           and
           I
           desire
           it
           may
           serve
           for
           his
           objecting
           all
           other
           mock-Authorities
           of
           this
           nature
           )
           that
           ,
           though
           I
           value
           and
           honour
           Aristotle
           exceedingly
           ,
           yet
           neither
           he
           nor
           any
           man
           living
           taken
           as
           a
           Reasoner
           ,
           or
           in
           things
           which
           are
           the
           Proper
           Object
           of
           Humane
           Discourse
           ,
           has
           any
           the
           least
           Authority
           over
           my
           Understanding
           ,
           but
           by
           virtue
           of
           the
           Reasons
           he
           produces
           :
           Let
           him
           then
           make
           use
           of
           Aristotles
           Reasons
           (
           and
           the
           like
           I
           say
           of
           School-Divines
           )
           against
           me
           as
           much
           as
           he
           will
           ;
           since
           those
           ,
           if
           Convictive
           ,
           may
           subdue
           my
           Understanding
           to
           assent
           ▪
           i●
           I
           be
           Intelligent
           and
           Candid
           ;
           or
           else
           expose
           me
           to
           the
           Disesteem
           of
           Learned
           men
           ,
           if
           I
           be
           either
           so
           ignorant
           as
           not
           to
           understand
           their
           force
           ,
           or
           so
           insincerely
           obstinate
           as
           not
           to
           admit
           them
           though
           I
           see
           they
           conclude
           :
           Otherwise
           ,
           to
           neglect
           to
           alledge
           their
           Reasons
           ,
           and
           think
           to
           combat
           and
           overthrow
           me
           by
           objecting
           their
           bare
           Sayings
           ,
           is
           so
           senceless
           a
           conceit
           as
           onely
           could
           enter
           into
           the
           head
           of
           such
           a
           puny
           Logician
           .
           In
           a
           word
           ,
           let
           him
           either
           prove
           this
           a
           necessary
           consequence
           ,
           Aristotle
           ,
           School-Divines
           ,
           or
           other
           Discoursers
           ,
           say
           such
           a
           thing
           ,
           ergo
           ,
           't
           is
           True
           ;
           or
           else
           desist
           from
           such
           an
           insignificant
           method
           of
           confuting
           .
           Add
           ,
           that
           he
           puts
           me
           ,
           by
           his
           indistinct
           citing
           the
           place
           ,
           to
           find
           out
           one
           
           half
           line
           perhaps
           in
           a
           large
           Treatise
           ;
           otherwise
           I
           should
           not
           doubt
           to
           show
           that
           Great
           Man
           not
           so
           opposite
           to
           my
           Doctrine
           as
           Dr.
           T.
           would
           perswade
           his
           Readers
           .
        
         
           §
           .
           8.
           
           After
           this
           he
           assures
           us
           that
           
             by
             ten
             thousand
          
           of
           these
           Identical
           Propositions
           ,
           
             a
             man
             shall
             not
             be
             able
             to
             advance
             one
             step
             in
             knowledge
             because
             they
             produce
             no
             Conclusion
             but
             themselves
             .
          
           By
           which
           he
           gives
           us
           very
           learnedly
           to
           understand
           that
           he
           either
           never
           knew
           or
           else
           hath
           quite
           forgot
           that
           there
           ought
           to
           be
           two
           Prem●sses
           to
           infer
           a
           Conclusion
           ,
           and
           three
           Terms
           in
           every
           legitimate
           Syllogism
           ,
           and
           not
           one
           Premiss
           ,
           and
           one
           or
           at
           most
           two
           Terms
           onely
           .
           And
           lest
           you
           should
           think
           I
           abuse
           him
           in
           putting
           upon
           him
           such
           an
           absurdity
           as
           never
           
             Junior
             Sophister
          
           yet
           was
           guilty
           of
           ,
           he
           pursues
           the
           acknowledgement
           of
           it
           home
           ,
           and
           to
           convince
           me
           (
           forsooth
           )
           of
           
             the
             Foolery
             of
             these
             Principles
          
           ,
           he
           will
           needs
           
             try
             what
             can
             be
             done
             with
             them
             either
             in
             a
             Categorical
             or
             Hypothetical
             Syllogism
          
           :
           thus
           ;
           
             A
             Rule
             is
             a
             Rule
             ,
             but
             Tradition
             is
             a
             Rule
             ;
             Ergo
             Tradition
             is
             a
             Rule
             .
          
           Again
           ,
           
             If
             a
             Rule
             be
             a
             Rule
             ,
             then
             a
             Rule
             is
             a
             Rule
             ;
             but
             a
             Rule
             is
             a
             Rule
             ,
             Ergo.
          
           And
           when
           he
           hath
           done
           ,
           he
           asks
           
             if
             any
             man
             be
             the
             wiser
             for
             all
             this
             ?
             I
          
           answer
           ,
           not
           a
           jot
           ;
           but
           I
           know
           a
           certain
           person
           much
           foolisher
           for
           it
           .
           Yet
           he
           says
           
             it
             may
             be
             Mr.
             S.
             may
             make
             better
             work
             with
             them
             ,
             and
             manage
             them
             more
             dextrously
             .
          
           And
           truly
           I
           hope
           so
           too
           ;
           else
           he
           would
           deserve
           to
           be
           as
           ridiculous
           as
           himself
           that
           manag'd
           them
           so
           childishly
           .
           In
           the
           mean
           time
           't
           is
           observable
           what
           a
           Scholar-like
           way
           he
           takes
           to
           confute
           ,
           and
           what
           a
           high
           conceit
           he
           has
           of
           his
           Jests
           .
           Was
           Drollery
           
           ever
           till
           now
           held
           a
           Convictive
           ,
           or
           a
           Jeer
           a
           Demonstration
           ?
           Alas
           poor
           Trifler
           !
        
         
           §
           .
           9.
           
           To
           make
           way
           towards
           the
           declaring
           the
           proper
           use
           of
           First
           Painciples
           ,
           I
           am
           first
           to
           remove
           Dr.
           
           T.'s
           misconceit
           ,
           and
           to
           instruct
           his
           ignorance
           that
           the
           very
           First
           Principles
           or
           Identical
           Propositions
           cannot
           be
           the
           Premisses
           in
           any
           Syllogism
           .
           To
           do
           which
           he
           may
           please
           to
           know
           ,
           or
           rather
           to
           reflect
           ,
           that
           every
           Legitimate
           Syllogism
           has
           three
           distinct
           Terms
           ;
           of
           which
           ,
           the
           Proposition
           which
           is
           to
           be
           prov'd
           ,
           or
           to
           be
           the
           Conclusion
           ,
           affords
           us
           Two
           ;
           the
           Third
           or
           Middle
           Term
           is
           to
           be
           sought
           for
           ,
           and
           taken
           from
           the
           nature
           of
           the
           Subject
           in
           hand
           ,
           or
           from
           what
           's
           intrinsecally
           or
           (
           at
           least
           )
           necessarily
           connected
           with
           it
           ,
           in
           case
           we
           would
           conclude
           the
           Thing
           Certain
           .
           This
           Middle
           Term
           (
           in
           that
           Figure
           which
           is
           the
           onely
           natural
           and
           proper
           one
           )
           joyn'd
           with
           the
           Predicate
           of
           that
           Proposition
           which
           was
           in
           question
           ,
           or
           to
           be
           concluded
           ,
           makes
           the
           Major
           ;
           the
           same
           with
           the
           Subject
           of
           the
           said
           Proposition
           ,
           makes
           the
           Minor.
           Whence
           is
           seen
           that
           each
           Proposition
           in
           a
           legitimate
           Syllogism
           has
           two
           Terms
           formally
           distinct
           that
           is
           two
           ,
           which
           are
           not
           formally
           the
           same
           ,
           or
           Identical
           :
           and
           consequently
           that
           the
           very
           First
           Principles
           can
           never
           be
           Premisses
           in
           an
           exact
           Syllogism
           ,
           speaking
           ,
           as
           he
           does
           ,
           of
           those
           which
           are
           every
           way
           Identical
           .
        
         
           §
           .
           10.
           
           To
           show
           then
           their
           Proper
           Use
           ,
           I
           explain
           my self
           thus
           .
           All
           solid
           Discourse
           concerning
           any
           Subject
           ,
           ought
           to
           be
           grounded
           upon
           the
           nature
           of
           the
           Thing
           under
           debate
           ,
           and
           to
           endeavour
           all
           what
           may
           be
           to
           hold
           firmly
           to
           that
           Nature
           :
           which
           if
           it
           
           does
           ,
           't
           is
           rightly
           made
           and
           Demonstrative
           ;
           if
           not
           ,
           't
           is
           absurd
           and
           Contradictory
           .
           Wherefore
           he
           who
           discourses
           right
           ,
           guides
           himself
           all
           along
           by
           the
           Thing
           's
           being
           such
           ,
           (
           that
           is
           ,
           
             by
             being
             what
             it
             is
          
           )
           which
           is
           rooted
           in
           his
           Judgement
           ,
           &
           keeps
           a
           steady
           eye
           upon
           that
           Point
           ,
           lest
           in
           discourse
           he
           deviate
           and
           swerve
           from
           its
           nature
           :
           On
           the
           other
           side
           ,
           he
           who
           discourses
           ill
           ,
           violates
           the
           nature
           of
           the
           Thing
           ,
           and
           runs
           into
           contradictions
           absurdities
           ;
           and
           what
           means
           violating
           the
           nature
           of
           the
           Thing
           ,
           or
           speaking
           contradiction
           ,
           but
           the
           making
           the
           Thing
           
             not
             be
             what
             it
             is
          
           ,
           and
           so
           falsifying
           by
           his
           discourse
           that
           Principle
           which
           was
           diametrically
           opposite
           in
           this
           circumstance
           to
           the
           Contradiction
           he
           sustain'd
           ,
           which
           was
           that
           Things
           
             being
             what
             it
             is
          
           .
           For
           example
           ,
           Dr.
           T.
           puts
           Scripture's
           Letter
           to
           be
           a
           Rule
           of
           Faith
           ,
           and
           yet
           unless
           he
           will
           be
           strangely
           uncharitable
           ,
           must
           grant
           (
           convinc'd
           by
           experience
           in
           the
           Socinians
           and
           others
           )
           that
           many
           
             follow
             it
             to
             their
             power
          
           and
           yet
           
             judge
             not
             right
          
           concerning
           what
           's
           True
           Faith
           ,
           what
           not
           ;
           which
           destroyes
           the
           nature
           of
           a
           Rule
           ,
           or
           
             makes
             a
             Rule
             not
             to
             be
             a
             Rule
             ,
          
           contrary
           to
           the
           very
           First
           Principle
           in
           that
           affair
           :
           For
           he
           puts
           it
           to
           be
           a
           Rule
           
             ex
             supposit●one
          
           ,
           and
           yet
           puts
           it
           to
           be
           
             no
             Rule
          
           ,
           because
           the
           Followers
           of
           it
           to
           their
           power
           are
           misled
           ,
           which
           argues
           (
           there
           being
           in
           this
           case
           no
           fault
           in
           Them
           )
           the
           want
           of
           a
           Regulative
           Virtue
           in
           It
           ,
           and
           that
           't
           is
           
             no
             Rule
          
           .
        
         
           §
           .
           11.
           
           Hence
           is
           easily
           understood
           what
           use
           is
           to
           be
           made
           of
           the
           very
           First
           Principles
           :
           viz.
           not
           to
           make
           that
           which
           is
           the
           First
           Principle
           in
           such
           an
           affair
           one
           of
           the
           Premisses
           in
           a
           Syllogism
           ,
           much
           less
           
           to
           make
           that
           
             one
             single
          
           Identical
           Proposition
           both
           the
           Premisses
           (
           or
           two
           Propositions
           )
           as
           our
           shallow
           Logician
           in
           his
           wild
           rant
           of
           Drollery
           would
           perswade
           the
           Reader
           .
           But
           the
           very
           First
           Principles
           have
           a
           far
           more
           Soveraign
           Influence
           over
           the
           Discourse
           than
           any
           of
           those
           Particular
           Propositions
           ,
           decisively
           (
           as
           it
           were
           )
           abetting
           or
           dis-approving
           the
           Whole
           .
           'T
           is
           therefore
           to
           stand
           fixt
           in
           the
           mind
           of
           the
           Discourser
           ,
           and
           be
           heedfully
           attended
           to
           ,
           so
           to
           give
           a
           steadiness
           to
           all
           his
           ratiocination
           .
           'T
           is
           its
           office
           to
           be
           the
           Test
           or
           Touchstone
           of
           Truth
           and
           Falshood
           ,
           or
           a
           Rule
           which
           is
           a
           Measure
           of
           what
           's
           Right
           ,
           what
           crooked
           ,
           oblique
           ,
           or
           deviating
           from
           true
           nature
           .
           If
           in
           Dispute
           one
           hold
           firmly
           to
           that
           ,
           it
           authenticates
           his
           Discourse
           to
           be
           the
           solid
           Gold
           of
           Truth
           ;
           If
           any
           plausible
           Talk
           make
           a
           mock-show
           of
           Connexion
           or
           Truth
           ;
           it
           discovers
           the
           cheat
           ,
           showing
           by
           its
           own
           most
           Evident
           Connexion
           the
           unconnectedness
           or
           loosness
           of
           the
           others
           empty
           Babble
           ,
           and
           demonstrates
           it
           to
           be
           the
           meer
           Dross
           of
           Falshood
           ,
           how
           fair
           soever
           it
           appear
           to
           the
           Eye
           at
           first
           ,
           and
           how
           prettily
           soever
           it
           be
           superficially
           gilded
           with
           sophisticate
           Rhetorick
           or
           other
           artificial
           Tricks
           of
           counterfeit
           Truth
           .
           'T
           is
           like
           an
           immoveable
           Basis
           ,
           that
           sustains
           all
           the
           Superstructures
           of
           Truth
           ;
           though
           it self
           rise
           not
           above
           its
           own
           firm
           level
           ;
           or
           like
           a
           Rock
           ,
           which
           by
           its
           rigid
           hardness
           ,
           dashes
           asunder
           into
           Contradiction
           and
           Folly
           the
           ill-coherent
           and
           weak
           Productions
           of
           Witty
           Ignorance
           .
           No
           wonder
           then
           Dr.
           T.
           abuses
           so
           the
           First
           Principles
           as
           good
           for
           nothing
           ,
           for
           he
           perceives
           them
           dispos'd
           to
           abuse
           him
           ,
           by
           shewing
           all
           his
           Discourses
           
           to
           be
           nothing
           but
           well-clad
           Nonsence
           ;
           and
           though
           (
           his
           way
           of
           Discourse
           or
           his
           Cause
           not
           bearing
           it
           )
           he
           cannot
           work
           with
           them
           ,
           yet
           if
           I
           be
           not
           much
           mistaken
           they
           will
           make
           work
           with
           him
           ere
           it
           be
           long
           .
           But
           ,
           to
           return
           to
           our
           Instances
           .
        
         
           §
           .
           12.
           
           Faith
           ,
           meaning
           by
           it
           a
           Believing
           upon
           Motives
           left
           by
           God
           in
           his
           Church
           ,
           to
           light
           Mankind
           to
           his
           Truth
           ,
           as
           I
           exprest
           my self
           in
           my
           Preface
           to
           Faith
           vindicated
           ,
           and
           elsewhere
           ,
           is
           
             an
             Assent
             Impossible
             to
             be
             False
          
           ;
           and
           this
           is
           found
           in
           its
           Definition
           as
           its
           Difference
           essentially
           distinguishing
           it
           from
           Opinion
           ,
           which
           is
           
             possible
             to
             be
             False
          
           ,
           and
           is
           prov'd
           by
           more
           than
           forty
           Demonstrations
           in
           
             Faith
             Vindicated
          
           ,
           not
           one
           of
           which
           has
           yet
           been
           in
           the
           least
           reply'd
           to
           :
           Wherefore
           ,
           being
           a
           direct
           part
           of
           the
           Definition
           ,
           it
           engages
           that
           First
           Verity
           on
           which
           the
           Definition
           it self
           is
           grounded
           ,
           that
           is
           ,
           if
           Faith
           be
           not
           Impossible
           to
           be
           False
           ,
           
             Faith
             is
             not
             Faith
          
           :
           Wherefore
           Dr.
           T.
           who
           for
           all
           his
           shuffling
           makes
           Faith
           (
           thus
           understood
           )
           
             possible
             to
             be
             False
          
           ,
           is
           convinc't
           to
           clash
           with
           that
           self-evident
           Identical
           Proposition
           by
           making
           
             Faith
             to
             be
             not
             Faith
          
           ;
           and
           ,
           if
           the
           pretended
           Demonstrations
           in
           
             Faith
             Vindicated
          
           ,
           or
           any
           of
           them
           stand
           ,
           he
           and
           his
           Friend
           Dr.
           St.
           (
           if
           they
           truly
           say
           what
           they
           think
           )
           are
           as
           certainly
           concluded
           to
           be
           none
           of
           the
           Faithful
           ,
           as
           't
           is
           that
           
             Faith
             is
             Faith.
          
           
        
         
           §
           .
           13.
           
           Also
           Tradition
           being
           a
           delivery
           of
           the
           Faith
           and
           Sence
           of
           immediate
           Forefathers
           to
           their
           Children
           ,
           or
           to
           those
           of
           the
           next
           Age
           ,
           by
           Living
           Voice
           and
           Practice
           ,
           that
           is
           ,
           by
           C●techising
           ,
           Preaching
           ,
           Conversing
           ,
           Practising
           ,
           and
           all
           the
           ways
           th●t
           
           can
           be
           possibly
           found
           in
           Education
           ,
           it
           follows
           that
           if
           Mankind
           cannot
           express
           what
           they
           have
           in
           their
           thoughts
           to
           others
           at
           long
           run
           (
           as
           we
           use
           to
           say
           )
           so
           as
           to
           make
           Generality
           (
           at
           least
           the
           wisest
           )
           understand
           them
           ,
           we
           have
           lost
           Mankind
           ;
           since
           to
           do
           this
           ,
           requires
           little
           more
           than
           Eyes
           ,
           Ears
           ,
           Power
           of
           Speaking
           and
           Common
           Sence
           :
           Wherefore
           let
           this
           way
           of
           Tradition
           be
           follow'd
           ,
           and
           it
           will
           convey
           the
           first-taught
           Faith
           ,
           or
           the
           Doctrine
           of
           the
           First
           Christians
           ,
           that
           is
           ,
           True
           Faith
           ,
           to
           the
           end
           of
           the
           World
           :
           Therefore
           it
           hath
           in
           it
           all
           that
           belongs
           intrinsecally
           to
           the
           
             Rule
             of
             Faith
          
           ;
           that
           is
           ,
           if
           men
           be
           not
           wanting
           to
           themselves
           ,
           but
           follow
           it
           to
           their
           power
           ,
           it
           will
           infallibly
           derive
           down
           the
           First
           ,
           that
           is
           ,
           Right
           Fa●th
           :
           Since
           then
           every
           thing
           is
           what
           it
           is
           ,
           by
           its
           having
           
             such
             a
             nature
             in
             it
          
           ,
           Tradition
           having
           in
           it
           the
           nature
           of
           a
           Rule
           ,
           is
           indeed
           a
           Rule
           :
           Wherefore
           he
           who
           denies
           that
           Tradition
           has
           in
           it
           the
           nature
           of
           a
           Rule
           ,
           denies
           by
           consequence
           that
           
             Mankind
             is
             Mankind
          
           ;
           and
           he
           who
           denies
           It
           ,
           having
           in
           it
           all
           that
           is
           requisite
           to
           the
           nature
           of
           a
           Rule
           ,
           to
           be
           a
           Rule
           ,
           denies
           by
           consequence
           
             a
             Rule
             to
             be
             a
             Rule
             .
          
        
         
           §
           .
           14
           My
           last
           Instance
           showing
           withal
           more
           amply
           the
           Use
           of
           First
           Principles
           ,
           shall
           be
           of
           that
           Identical
           Proposition
           which
           grounds
           the
           whole
           nature
           of
           Discourse
           :
           and
           't
           is
           this
           ,
           [
           
             The
             same
             is
             the
             same
             with
             it self
          
           ]
           Which
           is
           thus
           made
           use
           of
           .
        
         
           The
           Copula
           [
           is
           ]
           expresses
           the
           Identity
           or
           (
           as
           we
           may
           say
           )
           the
           sameness
           of
           the
           Subject
           and
           Predicate
           which
           it
           connects
           ,
           and
           't
           is
           the
           aim
           of
           Reason
           to
           prove
           these
           two
           Terms
           identify'd
           in
           the
           
           Concsusion
           ,
           or
           (
           which
           is
           all
           one
           )
           that
           that
           Proposition
           we
           call
           the
           Conclusion
           is
           True.
           But
           how
           shall
           this
           be
           prov'd
           ?
           A
           Third
           Term
           is
           sought
           for
           ,
           which
           is
           the
           same
           with
           those
           Two
           others
           ,
           and
           thence
           '
           t●s
           evinc'd
           that
           those
           two
           are
           the
           same
           with
           one
           another
           in
           the
           Conclusion
           ▪
           and
           why
           ?
           Because
           
             otherwise
             that
             Third
             Term
             would
             not
             be
             the
             same
             with
             its
             own
             self
             ,
             or
             be
             what
             it
             is
             ,
          
           if
           it
           were
           truly
           the
           same
           thing
           with
           two
           others
           ,
           and
           yet
           those
           two
           were
           not
           the
           same
           thing
           with
           one
           another
           ;
           but
           it
           would
           have
           Division
           in
           its
           very
           nature
           ,
           or
           not
           be
           its
           self
           ;
           being
           in
           that
           case
           distracted
           into
           more
           essential
           natures
           ,
           (
           that
           is
           ,
           being
           Chimerical
           ,
           and
           consequently
           two
           Things
           )
           according
           to
           one
           of
           which
           ,
           't
           is
           the
           same
           with
           one
           of
           those
           Terms
           ;
           according
           to
           the
           other
           ,
           the
           same
           with
           the
           other
           :
           Which
           being
           impossible
           ,
           in
           regard
           every
           thing
           is
           precisely
           
             what
             it
             is
          
           ,
           or
           
             the
             same
             with
             it self
          
           ,
           it
           follows
           likewise
           that
           't
           is
           impossible
           that
           a
           Conclusion
           thus
           deduc'd
           should
           not
           be
           true
           ;
           or
           ,
           which
           is
           all
           one
           ,
           that
           the
           Extreams
           of
           it
           should
           not
           be
           the
           self-same
           ,
           as
           far
           as
           concerns
           verifying
           or
           justifying
           the
           Truth
           of
           the
           Propositions
           .
           For
           example
           ,
           in
           this
           Syllogism
           :
           
             
               Virtue
               is
               laudable
               .
            
             
               Courtesie
               is
               a
               Virtue
               .
            
             
               Therefore
               Courtesie
               is
               laudable
               .
            
          
        
         
           The
           two
           first
           Propositions
           being
           true
           ,
           and
           the
           Copula
           [
           is
           ]
           expressing
           Identity
           of
           the
           Extreams
           ,
           
           we
           see
           that
           Laudable
           and
           Courtesie
           must
           needs
           be
           the
           same
           with
           Virtue
           ;
           wherefore
           also
           ,
           either
           they
           must
           forcibly
           be
           the
           same
           in
           the
           Conclusion
           ,
           or
           else
           Virtue
           must
           be
           not
           one
           but
           two
           ;
           that
           is
           ,
           must
           involve
           in
           its
           self
           two
           dis-agreeing
           natures
           ,
           according
           to
           one
           of
           which
           't
           is
           the
           same
           with
           Laudable
           ,
           and
           according
           to
           the
           other
           ,
           with
           Courtesie
           ;
           by
           which
           means
           Courtesie
           and
           Laudable
           become
           
             not
             the
             same
          
           in
           the
           Conclusion
           .
           But
           't
           is
           impossible
           Virtue
           should
           have
           Intrinsecal
           Disagreement
           or
           Division
           within
           its
           own
           self
           ,
           or
           not
           be
           
             the
             same
             with
             its
             own
             self
          
           ;
           (
           or
           ,
           which
           is
           all
           one
           ,
           be
           not-it-self
           .
           )
           Wherefore
           't
           is
           Impossible
           those
           two
           Terms
           truly
           exprest
           to
           be
           the
           same
           with
           Virtue
           in
           the
           Premises
           ,
           should
           not
           be
           the
           same
           with
           one
           another
           in
           the
           Conclusion
           ;
           or
           ,
           which
           is
           all
           one
           ,
           't
           is
           impossible
           that
           the
           Conclusion
           should
           not
           be
           True.
           
        
         
           §
           .
           15.
           
           Hence
           is
           seen
           that
           the
           Light
           of
           Reason
           ,
           or
           that
           Light
           by
           which
           we
           draw
           new
           Knowledges
           out
           of
           fore-going
           ones
           ,
           is
           that
           very
           Light
           which
           shines
           in
           th●s
           self-evident
           Proposition
           ,
           
             The
             same
             is
             the
             same
             with
             it self
             :
          
           Which
           would
           make
           one
           think
           verily
           this
           Identical
           Proposition
           were
           neither
           Ridiculous
           nor
           
             good
             for
             nothing
          
           ;
           as
           also
           (
           which
           our
           Great
           Doctor
           will
           wonder
           at
           )
           that
           if
           the
           Terms
           be
           freed
           from
           ambiguity
           ,
           and
           a
           Middle
           Term
           be
           rightly
           chosen
           ,
           a
           man
           who
           understands
           Logick
           may
           come
           to
           be
           infallibly
           assur'd
           of
           his
           Conclusision
           ;
           for
           the
           same
           reason
           a
           Mathematician
           may
           be
           infallibly
           certain
           that
           
             omne
             Triangulum
             habet
             tres
             angulos
             aequales
             duobus
             rectis
          
           ;
           and
           upon
           this
           assuran●e
           given
           him
           by
           these
           Ridiculous
           First
           Principles
           ,
           
           as
           our
           Ridiculous
           Logician
           calls
           them
           ,
           grow
           so
           hard
           hearted
           in
           holding
           to
           his
           Conclusion
           thus
           demonstratively
           deduc'd
           ,
           that
           he
           will
           not
           forgo
           it
           ,
           though
           two
           admirable
           Vndemonstrating
           DOCTORS
           OF
           NO
           PRINCIPLES
           ,
           Dr.
           St.
           and
           Dr.
           T.
           break
           Jest
           after
           Jest
           (
           which
           my
           Friend
           calls
           here
           
             fair
             Admonitions
          
           .
           )
           upon
           Principles
           ,
           Demonstration
           ,
           Rule
           ,
           &c.
           and
           upon
           me
           for
           holding
           them
           ;
           even
           so
           far
           as
           to
           make
           good
           Dr.
           T.
           quite
           
             despair
             of
             convincing
             me
          
           ,
           as
           he
           here
           soberly
           
             and
             sadly
          
           complains
           to
           his
           Reader
           ,
           Pref.
           p.
           3.
           
        
         
           §
           .
           16.
           
           Lastly
           ,
           Hence
           is
           seen
           in
           what
           way
           we
           make
           use
           of
           this
           First
           Principle
           ,
           
             The
             same
             is
             the
             same
             with
             it self
          
           ;
           and
           the
           like
           is
           to
           be
           ●aid
           of
           others
           of
           this
           nature
           :
           to
           wit
           ,
           thus
           ;
           that
           ,
           if
           the
           Discourse
           be
           so
           fram'd
           as
           necessarily
           to
           engage
           the
           Verity
           of
           that
           First
           Principle
           ,
           it
           must
           most
           inevitably
           and
           infallibly
           be
           Certain
           and
           Demonstrative
           ;
           but
           ,
           if
           the
           Discourse
           clash
           with
           it
           and
           thwart
           it
           ,
           't
           is
           as
           Certainly
           Contradictory
           ,
           Absurd
           ,
           and
           False
           .
        
         
           §
           .
           17.
           
           I
           foresee
           this
           First
           Principle
           now
           spoken
           of
           ,
           which
           grounds
           all
           Reason
           ,
           will
           even
           for
           that
           regard
           incur
           Dr.
           T's
           high
           dis-favour
           as
           well
           as
           its
           Fellows
           :
           (
           for
           a
           very
           small
           stock
           of
           Reason
           will
           serve
           to
           Set
           Up
           a
           Talking
           Divine
           ,
           and
           too
           much
           will
           quite
           Break
           him
           )
           and
           therefore
           I
           have
           a
           great
           desire
           to
           reconcile
           them
           ,
           by
           letting
           him
           see
           that
           himself
           through
           the
           goodness
           of
           Nature
           is
           forc'd
           to
           guide
           himself
           by
           those
           First
           Principles
           ,
           though
           he
           strive
           all
           he
           can
           to
           pervert
           Nature
           ,
           and
           slight
           them
           ;
           nay
           ,
           that
           himself
           must
           grant
           that
           Identical
           Propositions
           deserve
           to
           be
           call'd
           and
           esteem'd
           First
           
           Principles
           ,
           after
           all
           this
           ranting
           and
           swaggering
           noise
           against
           them
           .
           To
           do
           this
           ▪
           I
           will
           put
           them
           on
           his
           side
           ,
           hoping
           his
           own
           Interest
           ,
           Passion
           and
           Partiality
           ,
           to
           wh●ch
           his
           Reason
           seems
           a
           sworn
           Slave
           ,
           will
           invite
           him
           to
           see
           that
           Truth
           ,
           which
           in
           other
           circumstances
           he
           was
           not
           capable
           of
           .
           In
           his
           
             Rule
             of
             Faith
          
           ,
           p.
           183
           ,
           184.
           he
           combates
           
             Sure
             footing
          
           ,
           as
           making
           
             Moral
             Motives
             and
             Arguments
             necessarily
             produce
             their
             Effect
             upon
             a
             free
             Agent
             ,
             the
             Will
             of
             Man
          
           ;
           and
           argues
           pretty
           well
           against
           it
           (
           if
           he
           were
           not
           mistaken
           all
           the
           while
           )
           out
           of
           the
           nature
           of
           Man
           as
           Free
           :
           and
           ,
           certainly
           ,
           he
           must
           see
           't
           is
           his
           own
           best
           and
           closest
           play
           to
           contend
           that
           I
           subvert
           the
           nature
           of
           a
           Free
           Agent
           ,
           as
           such
           ,
           by
           my
           Discourse
           ;
           and
           what
           means
           this
           ,
           but
           that
           my
           Discourse
           makes
           that
           which
           is
           Free
           to
           be
           Not-Free
           :
           and
           is
           not
           this
           as
           plainly
           to
           say
           that
           I
           wrong
           that
           Principle
           ,
           
             What
             's
             free
             is
             free
          
           ,
           as
           man
           can
           speak
           ?
           If
           he
           say
           
             'T
             is
             not
          
           :
           I
           ask
           him
           what
           First
           Truth
           or
           Principle
           I
           wrong
           by
           making
           that
           which
           is
           Free
           to
           be
           
             Not
             Free
          
           ?
           If
           I
           wrong
           no
           Principle
           ,
           my
           Discourse
           would
           be
           unblameable
           ;
           if
           any
           ,
           the
           Wit
           of
           man
           can
           assign
           none
           but
           that
           Identical
           Proposition
           ,
           
             What
             's
             free
             is
             free
          
           ;
           this
           and
           onely
           this
           be●ng
           formally
           oppos'd
           to
           that
           other
           in
           which
           he
           must
           contend
           my
           Discourse
           is
           faulty
           ,
           namely
           ,
           the
           sustaining
           that
           
             What
             is
             free
             is
             not
             free
             .
          
           Again
           ,
           (
           as
           was
           said
           )
           a
           Contradiction
           is
           the
           Chief
           of
           Falsehoods
           ,
           and
           being
           faulty
           in
           point
           of
           Truth
           ,
           and
           all
           Fault
           or
           Defect
           being
           ,
           as
           such
           ,
           a
           Negative
           or
           Privative
           ,
           its
           malice
           can
           onely
           be
           known
           by
           the
           Positive
           Good
           which
           it
           violates
           or
           excludes
           ,
           that
           is
           ,
           
           in
           our
           case
           by
           the
           Opposite
           Truth
           which
           it
           destroys
           .
           But
           the
           proper
           Opposite
           to
           a
           Contradiction
           is
           an
           Identical
           Proposition
           ,
           as
           hath
           been
           shown
           ;
           also
           it
           s
           proper
           Opposite
           (
           it
           being
           a
           Chief
           Falshood
           )
           is
           a
           Chief
           Tru●h
           or
           First
           Principle
           ;
           therefore
           not
           onely
           all
           First
           Principles
           are
           Identical
           Propositions
           ,
           but
           in
           case
           those
           were
           not
           establish'd
           first
           ,
           Contradictions
           would
           be
           harmless
           innocent
           Fools
           ,
           hurting
           no
           Truth
           or
           Principle
           in
           the
           World
           ;
           and
           even
           though
           they
           be
           establish'd
           ,
           Dr.
           T.
           tells
           us
           very
           seriously
           ,
           Pref.
           p.
           38.
           
           
             They
             are
             good
             for
             nothing
          
           ;
           and
           so
           still
           he
           pleads
           for
           the
           Innocency
           of
           Contradictions
           ,
           and
           disgraces
           their
           Enemies
           ,
           First
           Principles
           ;
           one
           would
           guess
           he
           hath
           far
           more
           of
           those
           on
           his
           side
           than
           of
           these
           ;
           as
           it
           will
           appear
           when
           his
           Answer
           to
           
             Sure
             footing
          
           comes
           to
           be
           scann'd
           ,
           and
           particularly
           in
           that
           passage
           I
           lately
           cited
           ;
           where
           though
           it
           be
           the
           most
           plausible
           part
           of
           his
           Book
           ,
           yet
           it
           shall
           be
           shown
           partly
           hereafter
           in
           this
           Treatise
           ,
           partly
           more
           in
           the
           next
           ,
           that
           he
           mistakes
           the
           natures
           of
           Necessity
           ,
           Liberty
           ,
           Will
           ,
           and
           even
           Manhood
           ;
           or
           else
           ,
           when
           he
           haps
           to
           hit
           right
           ,
           mis-applies
           his
           Objections
           to
           the
           wrong
           parts
           of
           my
           Discourse
           .
        
         
           §
           .
           18.
           
           If
           after
           all
           this
           ,
           Dr.
           T.
           cannot
           conceive
           that
           The
           First
           Principles
           are
           Identical
           Propositions
           ,
           let
           him
           imagine
           a
           man
           divested
           of
           the
           knowledge
           of
           all
           Identical
           Propositions
           ,
           and
           then
           let
           him
           tell
           me
           how
           or
           in
           virtue
           of
           what
           such
           a
           man
           could
           either
           judge
           ,
           know
           or
           discourse
           ;
           or
           let
           him
           show
           me
           what
           could
           h●nder
           such
           a
           Soul
           from
           taking
           direct
           Contradictions
           to
           be
           First
           Principles
           ,
           
           and
           adhering
           to
           them
           as
           such
           ?
           Since
           on
           the
           one
           side
           ,
           they
           are
           of
           a
           large
           extent
           ,
           as
           Principles
           use
           to
           be
           ;
           and
           on
           the
           other
           side
           ,
           he
           sees
           no
           Principle
           they
           are
           opposite
           to
           ,
           and
           so
           ought
           to
           take
           them
           for
           Tru●hs
           .
           When
           Dr.
           T.
           gives
           the
           World
           ●at●sfaction
           in
           this
           point
           ,
           I
           will
           follow
           his
           Nonsensical
           Admonition
           ▪
           and
           renounce
           all
           Pr●nciples
           as
           far
           as
           God
           and
           Nature
           will
           give
           me
           leave
           ;
           for
           in
           that
           case
           Nonsence
           would
           be
           the
           best
           Sence
           ,
           and
           Contradictions
           the
           perfectest
           Truths
           :
           But
           till
           he
           does
           this
           ,
           he
           must
           remain
           in
           his
           
             despair
             of
             convincing
             me
          
           ,
           I
           cannot
           for
           my
           heart
           help
           it
           .
        
         
           §
           .
           19.
           
           I
           shall
           adde
           one
           word
           more
           to
           the
           truly
           Learned
           Reader
           ;
           Our
           imperfect
           manner
           of
           knowing
           in
           rhis
           state
           ,
           obliges
           us
           to
           detail
           ,
           or
           ,
           as
           it
           were
           ,
           divide
           the
           Object
           we
           would
           know
           into
           many
           abstracted
           ,
           inadequate
           ,
           or
           partial
           Conceptions
           ,
           which
           we
           use
           to
           rank
           orderly
           in
           the
           ten
           Predicaments
           ,
           and
           then
           to
           compound
           those
           single
           Conceptions
           into
           Propositions
           ,
           and
           those
           into
           Discourses
           :
           Whereas
           separated
           Substances
           when
           they
           know
           any
           Object
           neither
           compound
           nor
           divide
           at
           all
           ,
           but
           with
           one
           Intuitive
           View
           see
           the
           
             Whole
             to
             be
             as
             it
             is
             .
          
           Wherefore
           there
           is
           nothing
           in
           all
           our
           knowledges
           that
           in
           the
           manner
           of
           it
           comes
           so
           near
           their
           way
           of
           operating
           as
           our
           Act
           of
           knowing
           Identical
           Propositions
           .
           It
           divides
           as
           little
           as
           is
           possible
           for
           our
           state
           ;
           for
           it
           predicates
           the
           Whole
           of
           the
           Whole
           ;
           for
           which
           very
           reason
           it
           as
           little
           compounds
           again
           ;
           and
           did
           not
           our
           Condition
           here
           forcibly
           exact
           o●
           us
           to
           frame
           a
           Proposition
           ,
           or
           connect
           together
           inadequate
           notions
           by
           a
           Copula
           when
           we
           would
           express
           
           a
           Truth
           ,
           it
           would
           be
           a
           kind
           of
           Intuitive
           
             seeing
             the
             Thing
             as
             it
             is
          
           ;
           and
           so
           indeed
           after
           a
           sort
           it
           is
           ,
           but
           confused
           ,
           (
           all
           Clearness
           here
           arising
           from
           a
           perfect
           distinguishing
           our
           notions
           )
           yet
           it
           resembles
           not
           a
           little
           in
           its
           absolute
           Evidence
           ,
           immovable
           Firmness
           ,
           and
           its
           nearest
           approach
           possible
           to
           Simple
           Intuition
           :
           Whence
           it
           hints
           to
           a
           Soul
           de●irous
           of
           Truth
           ,
           the
           glorious
           satisfaction
           it
           will
           enjoy
           ,
           when
           the
           Screen
           of
           our
           Body
           is
           taken
           away
           ,
           to
           have
           at
           one
           Prospect
           all
           the
           whole
           Creation
           and
           each
           single
           thing
           in
           it
           ,
           presented
           to
           her
           ravish'd
           Understanding
           ,
           and
           seen
           
             to
             be
             what
             they
             are
          
           ,
           with
           a
           far
           greater
           Evidence
           ,
           possest
           and
           held
           with
           an
           incomparably
           greater
           Firmness
           ,
           and
           penetrated
           by
           a
           transcendently
           more
           excellent
           and
           Simple
           manner
           of
           knowing
           ,
           than
           wh●t
           we
           now
           experience
           here
           in
           those
           weak
           yet
           best
           resemblances
           ,
           our
           knowledges
           of
           the
           First
           Principles
           .
           And
           indeed
           '
           ●is
           but
           fitting
           ,
           that
           those
           supreme
           Knowledges
           ,
           which
           ground
           both
           our
           Definitions
           ,
           the
           Matter
           ,
           and
           all
           force
           of
           consequence
           ,
           the
           Form
           of
           our
           inferiour
           way
           of
           Knowledge
           by
           Reasoning
           ,
           should
           be
           nearest
           ally'd
           to
           the
           manner
           of
           Knowing
           proper
           to
           those
           Higher
           sort
           of
           Intellectual
           Creatures
           ;
           that
           so
           ,
           as
           the
           wisest
           order
           of
           the
           World
           requires
           ,
           the
           
             Supremum
             Infimi
          
           may
           touch
           or
           immediately
           confine
           upon
           that
           which
           is
           
             Infimum
             Supremi
          
           .
        
         
           §
           .
           20.
           
           By
           this
           time
           I
           hope
           those
           Learned
           and
           Intelligent
           Persons
           to
           whom
           I
           address
           this
           Discourse
           ,
           will
           discern
           I
           had
           some
           Reason
           to
           hold
           Identical
           Propositions
           to
           be
           First
           Principles
           .
           I
           beseech
           them
           to
           review
           all
           Dr.
           T.
           hath
           said
           against
           
           them
           either
           here
           or
           in
           any
           other
           place
           ;
           and
           when
           they
           have
           discover'd
           it
           all
           to
           be
           meer
           empty
           Drollery
           ,
           they
           will
           justly
           wonder
           at
           his
           Confidence
           ,
           that
           dare
           appear
           before
           Scholars
           in
           Print
           ,
           and
           think
           to
           carry
           it
           off
           with
           soppish
           Jests
           ,
           as
           if
           his
           Readers
           had
           onely
           Risibility
           in
           them
           ,
           and
           no
           Rationality
           .
           Yet
           in
           reliance
           on
           these
           unfailing
           Grounds
           ,
           he
           ends
           with
           a
           
             Declaration
             to
             all
             the
             World
             ,
             That
             if
             there
             be
             no
             other
             Principles
             but
             such
             as
             these
             ,
          
           meaning
           Identical
           Propositions
           ,
           
             he
             neither
             has
             any
             Principles
             ,
             nor
             will
             have
             any
             .
          
           An
           excellent
           Resolution
           ,
           and
           hard
           to
           keep
           !
           Yet
           I
           'll
           wager
           ten
           to
           one
           on
           his
           head
           that
           in
           despight
           of
           both
           Art
           and
           Nature
           he
           shall
           hold
           it
           as
           well
           as
           any
           man
           living
           :
           and
           that
           when
           he
           comes
           to
           lay
           any
           Principles
           of
           his
           own
           ,
           the
           Terms
           shall
           be
           so
           far
           from
           Identical
           ,
           that
           all
           the
           Wit
           of
           man
           shall
           not
           make
           them
           hang
           together
           at
           all
           .
        
         
           §
           .
           21.
           
           The
           Sum
           of
           th●s
           whole
           Discourse
           about
           Principles
           ,
           is
           this
           :
           All
           Science
           
             à
             Priori
          
           is
           thus
           originiz'd
           .
           The
           First
           Being
           is
           what
           He
           is
           ;
           that
           is
           ,
           
             Self-Existence
             is
             Self-Existence
          
           ,
           and
           so
           Essentially
           Unchangeable
           :
           Wherefore
           the
           Essences
           of
           Things
           depending
           solely
           on
           the
           Relation
           they
           have
           to
           what
           is
           in
           
             in
             GOD
          
           ,
           that
           is
           ,
           to
           what
           is
           GOD
           ,
           are
           Unchangeable
           likewise
           ,
           or
           are
           establisht
           in
           their
           own
           Being
           ,
           that
           is
           ,
           fixt
           in
           their
           own
           particular
           and
           distinct
           Natures
           ,
           which
           we
           fitly
           express
           by
           
             Identical
             Propositions
          
           ,
           affirming
           them
           
             to
             be
             what
             they
             are
          
           .
           Hence
           they
           become
           capable
           of
           having
           the
           determinate
           bounds
           of
           their
           natures
           described
           in
           certain
           Forms
           of
           Speech
           call'd
           Definitions
           ;
           
           which
           are
           nothing
           else
           but
           expressions
           of
           their
           Distinction
           from
           all
           other
           Things
           in
           the
           World.
           The
           way
           to
           make
           these
           Definitions
           is
           two-fold
           .
           One
           by
           collecting
           the
           natural
           Sayings
           of
           the
           Generality
           of
           Mankind
           about
           that
           thing
           as
           such
           ,
           and
           then
           observing
           in
           what
           notion
           those
           several
           Sayings
           of
           theirs
           do
           center
           ;
           the
           distinct
           Expression
           of
           which
           must
           needs
           be
           the
           Definition
           .
           For
           they
           knowing
           through
           Practical
           Self-evidence
           the
           distinction
           of
           one
           Thing
           from
           another
           by
           a
           perpetual
           converse
           w●th
           them
           ,
           have
           the
           right
           notion
           or
           nature
           of
           the
           Thing
           in
           the●r
           Minds
           ;
           and
           those
           Sayings
           genuinely
           deliver'd
           ,
           are
           the
           Proper
           Effects
           of
           that
           Notion
           ,
           imprinted
           there
           by
           the
           teaching
           of
           Nature
           .
           The
           ot●er
           way
           is
           ,
           by
           sorting
           all
           our
           Notions
           under
           certain
           distinct
           Heads
           ,
           and
           then
           dividing
           the
           highest
           or
           most
           General
           Notion
           in
           such
           a
           Head
           ,
           by
           i●trinsecal
           differences
           ,
           till
           by
           descending
           they
           light
           on
           that
           difference
           which
           constitutes
           ,
           and
           (
           joyn'd
           with
           the
           Genus
           which
           it
           divides
           )
           defines
           that
           Nature
           .
           The
           Definition
           had
           ,
           that
           is
           ,
           a
           di●●inct
           Knowledge
           being
           gain'd
           of
           what
           't
           is
           in
           which
           any
           nature
           ag●ees
           with
           others
           ,
           and
           in
           what
           it
           differs
           from
           them
           ,
           Reason
           has
           more
           room
           to
           stir
           her self
           in
           ,
           or
           more
           matter
           to
           work
           upon
           in
           order
           to
           bring
           things
           to
           a
           further
           distinction
           and
           clearness
           :
           And
           first
           ,
           by
           a
           due
           consideration
           and
           reflexion
           ,
           Practical
           Self-evidence
           still
           assisting
           ,
           (
           for
           the
           Greatest
           Men
           of
           Art
           must
           n●t
           leave
           off
           being
           Children
           of
           Nature
           ▪
           nay
           perhaps
           't
           is
           their
           best
           Title
           )
           the
           Proper
           Causes
           and
           Effects
           of
           such
           a
           nature
           begin
           to
           appear
           ;
           and
           thence
           Middle
           
           Terms
           for
           Demonstrative
           Syllogisms
           disclose
           themselves
           ,
           and
           Science
           begins
           to
           spread
           it self
           and
           advance
           .
           Or
           ,
           if
           two
           Notions
           are
           to
           be
           shown
           connected
           ,
           which
           seem'd
           remote
           ,
           the
           Notions
           which
           directly
           compounded
           their
           Definitions
           are
           to
           be
           resolv'd
           farther
           ,
           and
           their
           resolution
           pursu'd
           ,
           till
           something
           appears
           in
           both
           of
           them
           which
           is
           formally
           Identical
           ,
           that
           is
           ,
           till
           some
           Identical
           Proposition
           comes
           to
           be
           engag'd
           .
           For
           example
           ,
           if
           one
           would
           prove
           that
           
             Virtue
             is
             Laudable
          
           ,
           he
           will
           find
           that
           Laudable
           is
           
             deserving
             to
             be
             spoken
             well
             of
             ,
          
           and
           Practical
           Self-evidence
           as
           well
           as
           Reason
           telling
           us
           that
           ,
           our
           Speech
           being
           fram'd
           naturally
           to
           express
           our
           Thoughts
           ,
           that
           thing
           deserves
           to
           be
           
             spoken
             well
             of
          
           ,
           which
           deserves
           to
           be
           
             thought
             well
             of
          
           ;
           and
           that
           what
           's
           according
           to
           our
           Right
           Nature
           ,
           or
           True
           Reason
           ,
           deserves
           to
           be
           judg'd
           Right
           or
           Good
           ,
           that
           is
           ,
           
             thought
             well
             of
          
           ;
           and
           withal
           ,
           that
           Virtue
           is
           a
           Dispositi●n
           to
           act
           according
           to
           
             Right
             Reason
          
           ,
           it
           comes
           to
           appear
           that
           Virtue
           and
           Laudable
           have
           in
           the●r
           Notions
           something
           that
           is
           
             formally
             Identical
          
           ,
           and
           that
           this
           Proposition
           ,
           [
           
             Virtue
             is
             Laudable
          
           ]
           is
           as
           Certain
           as
           that
           
             what
             's
             according
             to
             Right
             Reason
          
           (
           or
           Humane
           Nature
           )
           
             is
             according
             to
             Right
             Reason
          
           :
           which
           seen
           ,
           the
           thing
           is
           concluded
           ,
           and
           all
           further
           disquisition
           surceases
           .
        
         
           §
           .
           22.
           
           This
           is
           my
           method
           which
           I
           observe
           to
           my
           power
           ,
           whenever
           I
           profess
           to
           demonstrate
           :
           Onely
           because
           we
           are
           not
           discoursing
           in
           severe
           Logical
           Form
           ,
           I
           endeavour
           to
           engage
           at
           the
           very
           First
           Identical
           Propositions
           ,
           or
           the
           First
           Principles
           ,
           to
           avoid
           all
           possible
           cavil
           which
           uses
           to
           take
           occasion
           ,
           
           from
           a
           Definitions
           being
           too
           large
           or
           too
           narrow
           ,
           to
           confound
           and
           obscure
           the
           Discourse
           .
           Which
           being
           so
           ,
           I
           challenge
           Dr.
           T.
           before
           our
           Peers
           ,
           as
           he
           pretends
           to
           be
           held
           a
           Scholar
           and
           an
           honest
           man
           ,
           to
           declare
           why
           in
           his
           Preface
           ,
           p.
           26.
           he
           tells
           his
           Readers
           ,
           without
           any
           the
           least
           proof
           ,
           that
           
             Certainly
             ,
             the
             sacred
             Names
             of
             Principles
             and
             Demonstration
             were
             never
             so
             profan'd
             by
             any
             man
             before
             .
          
           Let
           him
           ,
           I
           say
           ,
           state
           the
           Natures
           of
           Principles
           and
           Demonstration
           ,
           and
           then
           make
           out
           in
           what
           my
           way
           of
           discoursing
           wrongs
           either
           of
           them
           .
           This
           done
           ,
           let
           him
           show
           what
           his
           has
           in
           it
           elevating
           it
           beyond
           meer
           superficial
           Talk.
           Till
           he
           does
           this
           ,
           I
           accuse
           him
           of
           Affected
           Ignorance
           in
           Himself
           ,
           and
           Unjust
           Calumny
           towards
           Me
           ;
           and
           that
           he
           stands
           hooting
           (
           or
           ,
           as
           himself
           elsewhere
           call'd
           it
           ,
           whooping
           )
           aloof
           with
           Flams
           and
           Jeers
           ▪
           but
           dares
           not
           for
           his
           Credit
           come
           close
           to
           the
           Point
           :
           as
           judging
           it
           his
           Interest
           and
           Safety
           to
           avoid
           by
           all
           means
           the
           settling
           any
           Conclusive
           Method
           of
           Discoursing
           ;
           lest
           his
           loose
           Drollery
           ,
           which
           now
           is
           the
           onely
           Stickler
           ,
           and
           domineers
           so
           briskly
           ,
           come
           then
           to
           be
           quite
           out
           of
           countenance
           ,
           and
           hang
           its
           head
           very
           sorrily
           ;
           being
           by
           that
           means
           discovered
           to
           be
           perfectly
           Insignificant
           ,
           and
           good
           for
           just
           nothing
           at
           all
           .
        
      
       
         
         
           DISCOURSE
           IV.
           
        
         
           
             How
             Dr.
             T.
             advances
             to
             prove
             a
             Deity
             ,
             by
             denying
             the
             absolute
             Certainty
             of
             all
             Sciences
             but
             Mathematicks
             .
          
        
         
           §
           .
           1.
           
           WE
           have
           seen
           how
           unfortunate
           Dr.
           T.
           has
           been
           in
           impugning
           my
           First
           Principles
           and
           Method
           of
           Discoursing
           :
           It
           comes
           next
           to
           be
           examined
           how
           successful
           he
           is
           in
           settling
           his
           own
           .
           But
           ere
           I
           come
           close
           to
           that
           matter
           ,
           I
           must
           say
           something
           to
           his
           Impertinent
           Drolleries
           ,
           because
           he
           thinks
           them
           rare
           things
           ,
           and
           (
           as
           appears
           by
           his
           carriage
           all
           along
           )
           places
           most
           of
           his
           confidence
           in
           those
           Trifles
           ;
           nay
           ,
           which
           in
           my
           mind
           is
           no
           very
           wise
           Project
           ,
           he
           would
           have
           his
           Readers
           think
           those
           Feathers
           weighty
           ,
           because
           they
           are
           gay
           .
           Besides
           ,
           these
           are
           my
           onely
           Confuters
           ,
           and
           so
           't
           is
           in
           a
           manner
           my
           duty
           not
           to
           neglect
           them
           .
        
         
           §
           .
           2.
           
           He
           challenges
           me
           ,
           p.
           4.
           to
           have
           
             threatned
             never
             to
             leave
             following
             on
             my
             blow
             ,
             till
             I
             had
             either
             brought
             Dr.
          
           St.
           
             and
             Him
             to
             lay
             Principles
             that
             would
             bear
             the
             Test
             ,
             or
             it
             was
             evident
             to
             all
             the
             World
             they
             had
             none
             .
          
           And
           I
           conceive
           I
           performed
           this
           in
           my
           Inferences
           at
           the
           end
           of
           
             Faith
             Vindicated
          
           ,
           and
           had
           done
           more
           but
           for
           certain
           Reasons
           which
           I
           gave
           
           in
           my
           Preface
           .
           But
           this
           was
           no
           such
           great
           Threat
           :
           I
           knew
           them
           prone
           enough
           of
           their
           own
           Genius
           to
           do
           voluntarily
           things
           of
           this
           nature
           ;
           and
           now
           both
           of
           them
           have
           ,
           like
           true
           Friends
           ,
           conspir'd
           to
           do
           me
           that
           favour
           of
           their
           own
           accord
           .
           For
           Dr.
           
             T.
             declares
          
           here
           to
           no
           fewer
           than
           
             all
             the
             World
          
           ,
           That
           he
           
             neither
             has
             any
             Principles
             ,
             nor
             will
             have
             any
             ,
          
           if
           there
           be
           no
           other
           but
           
             Identical
             Propositions
          
           ,
           as
           ,
           speaking
           of
           
             First
             Principles
          
           ,
           I
           have
           prov'd
           there
           are
           not
           ;
           and
           Dr.
           Still
           .
           has
           laid
           such
           Principles
           of
           late
           ,
           as
           would
           make
           any
           Understanding
           Man
           that
           reads
           them
           ,
           swear
           he
           is
           as
           far
           from
           having
           any
           as
           his
           Friend
           .
           Excellent
           ones
           indeed
           he
           puts
           at
           first
           ,
           but
           the
           mischief
           is
           ,
           they
           make
           nothing
           at
           all
           for
           his
           purpose
           :
           Some
           fumbling
           Propositions
           there
           are
           that
           make
           for
           his
           purpose
           ,
           but
           the
           ill
           luck
           is
           ,
           they
           are
           so
           far
           from
           having
           the
           least
           semblance
           of
           Principles
           ,
           that
           no
           wit
           of
           man
           shall
           ever
           make
           them
           look
           like
           good
           Conclusions
           :
           And
           to
           put
           it
           to
           the
           trial
           ,
           if
           out
           of
           any
           Principle
           forelaid
           there
           ,
           he
           can
           infer
           that
           main
           and
           in
           a
           manner
           onely
           Point
           ,
           viz.
           That
           
             Scripture's
             Letter
             is
             the
             Rule
             of
             Faith
             ,
          
           and
           put
           it
           in
           a
           Conclusive
           Syllogism
           or
           two
           ,
           I
           promise
           him
           upon
           the
           sight
           of
           it
           to
           become
           of
           his
           perswasion
           .
           But
           my
           Friend
           tells
           me
           here
           ,
           he
           
             perceives
             Great
             Minds
             are
             merciful
             ,
             and
             do
             sometimes
             content
             themselves
             to
             Threaten
             ,
             when
             they
             could
             Destroy
             :
          
           and
           ,
           in
           return
           I
           tell
           him
           ▪
           I
           am
           sorry
           to
           find
           by
           these
           words
           ,
           that
           a
           certain
           Person
           not
           unknown
           to
           him
           ,
           is
           far
           from
           having
           a
           GREAT
           MIND
           ,
           who
           immediately
           upon
           the
           publishing
           my
           
             Letter
             of
             thanks
          
           ,
           fought
           to
           destroy
           me
           
             without
             Threatning
          
           .
        
         
         
           §
           .
           3.
           
           I
           charg'd
           him
           formerly
           ,
           and
           now
           charge
           him
           again
           ,
           to
           
             make
             the
             Rule
             of
             Christian
             Faith
             ,
             and
             consequently
             Faith
             it self
             ,
             to
             be
             False
          
           ;
           Also
           I
           charg'd
           the
           same
           Position
           in
           
             equivalent
             Terms
          
           upon
           a
           Sermon
           of
           his
           ,
           and
           that
           as
           
             to
             the
             Chiefest
             and
             most
             Fundamental
             Point
             ,
             the
             Tenet
             of
             a
             Deity
             :
          
           and
           still
           am
           ready
           to
           maintain
           that
           Charge
           .
           But
           first
           't
           is
           observable
           that
           on
           this
           occasion
           my
           Friend
           is
           grown
           much
           out
           of
           humour
           ,
           and
           from
           the
           merry
           conceited
           ▪
           Vein
           of
           Wit
           and
           Drollery
           ,
           falls
           into
           down-right
           Scolding
           :
           with
           —
           
             He
             knew
             in
             his
             Conscience
             —
             he
             durst
             not
             cite
             ,
          
           &c.
           —
           
             notorious
             falsehood
             —
             groundless
             Calumny
             —
             he
             durst
             not
             refer
             to
             the
             place
             ,
          
           &c.
           —
           
             This
             is
             the
             Man
             —
             it
             would
             make
             any
             other
             man
             sufficiently
             ashamed
             —
             He
             may
             blush
             to
             acknowledge
             ,
          
           &c.
           
           Why
           ,
           what
           's
           the
           matter
           ?
           Surely
           there
           is
           something
           more
           than
           ordinary
           in
           the
           business
           ,
           that
           makes
           a
           man
           of
           mirth
           ,
           of
           late
           so
           pleasant
           ,
           on
           a
           sudden
           thus
           pettish
           .
           He
           says
           
             I
             durst
             not
             cite
             the
             words
             of
             his
             Book
             or
             Sermon
          
           :
           How
           I
           
             Durst
             not
             !
             I
          
           will
           not
           be
           so
           rude
           as
           to
           use
           Dr.
           T's
           words
           here
           ,
           p.
           35.
           
           
             Certainly
             one
             would
             think
             that
             this
             man
             has
             either
             no
             eyes
             ,
             or
             no
             forehead
          
           ;
           but
           I
           must
           say
           that
           all
           who
           have
           Eyes
           may
           see
           ,
           and
           all
           who
           have
           any
           degree
           of
           Sincerity
           will
           acknowledge
           that
           I
           
             did
             cite
          
           those
           words
           out
           of
           his
           Book
           in
           
             Faith
             Vindicated
          
           ,
           p.
           171.
           where
           I
           fastened
           that
           Position
           on
           Him
           ,
           Dr.
           St.
           his
           Abetter
           ,
           and
           their
           Adherents
           .
           And
           ,
           as
           for
           the
           words
           of
           his
           Sermon
           ,
           it
           was
           no
           Proper
           Place
           to
           cite
           or
           confute
           them
           there
           :
           It
           was
           enough
           there
           to
           add
           ,
           as
           
             I
             did
          
           ,
           after
           my
           Charge
           ,
           these
           words
           ,
           [
           
             as
             may
             perhaps
             more
             particularly
             be
             
             shown
             hereafter
          
           ]
           relating
           to
           a
           future
           examination
           of
           it
           intended
           in
           another
           Treatise
           .
           I
           use
           not
           to
           confute
           Books
           in
           Prefaces
           ,
           as
           is
           the
           late
           mode
           of
           Answering
           :
           Witness
           Dr.
           Pierce
           against
           Mr.
           Cressy
           ,
           the
           Dissuader
           against
           the
           Discovery
           ,
           and
           Dr.
           T.
           here
           against
           three
           of
           mine
           ;
           which
           ,
           as
           his
           Friend
           sayes
           well
           ,
           is
           like
           
             Rats
             gnawing
             the
             corners
             of
             Books
             ,
          
           or
           (
           as
           Dr.
           T.
           himself
           expresses
           it
           here
           )
           
             manfully
             nibbling
          
           .
        
         
           §
           .
           4.
           
           But
           
             I
             may
             blush
          
           (
           he
           says
           )
           and
           what
           's
           the
           Crime
           ?
           Why
           ,
           
             to
             acknowledge
             that
             ever
             I
             have
             read
          
           my
           Lord
           Falkland
           ,
           Mr.
           Chillingworth
           ,
           and
           Doctor
           Stillingfleet
           ,
           and
           have
           no
           better
           
             a
             style
             and
             way
             of
             reasoning
          
           ;
           whom
           he
           praises
           for
           
             Persons
             of
             admirable
             strength
             and
             clearness
             in
             their
             Writings
             .
          
           What
           would
           he
           have
           ?
           I
           freely
           confess
           ,
           and
           ever
           did
           ,
           that
           they
           are
           Persons
           of
           much
           Wit
           and
           a
           clear
           Expression
           ;
           yet
           I
           never
           understood
           till
           now
           that
           men
           us'd
           to
           read
           their
           Books
           to
           learn
           a
           good
           style
           and
           methods
           of
           Discoursing
           .
           As
           for
           their
           
             admirable
             strength
             ,
             I
          
           could
           never
           find
           it
           .
           The
           strength
           of
           a
           Discourse
           ,
           as
           I
           imagine
           ,
           consists
           in
           its
           Grounds
           ,
           not
           in
           witty
           Plausibilities
           and
           and
           fine
           Language
           :
           Though
           I
           know
           Dr.
           T.
           who
           seems
           never
           to
           have
           aym'd
           at
           any
           higher
           pitch
           ,
           thinks
           verily
           such
           ingenious
           Knacks
           make
           a
           Discourse
           stronger
           than
           all
           the
           Principles
           in
           the
           world
           .
           And
           for
           them
           all
           put
           together
           ,
           if
           Dr.
           T.
           can
           show
           me
           any
           one
           Principle
           in
           any
           of
           them
           ,
           which
           they
           heartily
           stand
           to
           ,
           able
           to
           put
           Christian
           Faith
           beyond
           
             Possibility
             of
             Falsehood
          
           ,
           I
           promise
           to
           yield
           all
           I
           have
           writ
           for
           false
           ,
           and
           accordingly
           renounce
           it
           .
        
         
         
           §
           .
           5.
           
           As
           for
           their
           Clearness
           ,
           and
           Dr.
           T's
           too
           ,
           whom
           I
           rank
           with
           them
           in
           that
           Quality
           ,
           having
           really
           a
           disposition
           to
           do
           him
           all
           just
           honour
           he
           makes
           himself
           capable
           to
           receive
           ;
           I
           acknowledge
           't
           is
           found
           in
           them
           to
           a
           fair
           degree
           of
           Excellence
           .
           But
           I
           must
           distinguish
           Clearness
           into
           two
           sorts
           :
           one
           that
           clears
           their
           
             own
             thoughts
          
           by
           means
           of
           Language
           ,
           the
           other
           that
           clears
           the
           Truth
           of
           the
           Point
           in
           dispute
           ,
           which
           is
           done
           by
           means
           of
           Principles
           .
           The
           former
           makes
           the
           Reader
           understand
           Them
           ,
           the
           latter
           makes
           him
           understand
           Truth
           .
           The
           one
           renders
           it
           clear
           that
           they
           
             say
             thus
          
           ▪
           the
           other
           makes
           it
           clear
           that
           they
           say
           right
           when
           they
           
             say
             thus
          
           .
           In
           the
           first
           sort
           of
           Clearness
           they
           have
           not
           many
           Fellows
           ;
           In
           the
           latter
           ,
           they
           are
           like
           other
           Mortals
           ,
           or
           rather
           indeed
           they
           are
           quite
           destitute
           of
           it
           .
           For
           being
           utterly
           void
           of
           Grounds
           ,
           they
           leave
           the
           Point
           unseen
           to
           be
           true
           ,
           that
           is
           ,
           obscure
           ,
           and
           far
           from
           Clear.
           And
           if
           Dr.
           T.
           thinks
           I
           wrong
           them
           ,
           I
           desire
           him
           to
           show
           me
           either
           in
           any
           of
           them
           ,
           or
           in
           himself
           ,
           any
           Principle
           he
           can
           justly
           call
           theirs
           or
           his
           ,
           and
           then
           go
           to
           work
           Logically
           ,
           and
           make
           out
           how
           and
           by
           virtue
           of
           what
           its
           Terms
           hang
           together
           ;
           and
           if
           he
           can
           do
           this
           ,
           I
           shall
           acknowledge
           publickly
           my
           Errour
           ,
           and
           make
           them
           all
           honourable
           satisfaction
           the
           very
           next
           Piece
           I
           print
           .
           In
           a
           word
           ,
           they
           are
           pretty
           dextrous
           at
           
             pulling
             down
          
           ,
           or
           bringing
           all
           things
           to
           Incertainty
           ,
           as
           becomes
           Men
           of
           Wit
           and
           Fancy
           ;
           (
           and
           what
           easier
           than
           to
           raise
           a
           thousand
           wild
           Objections
           at
           rovers
           ,
           without
           ever
           heeding
           the
           natures
           of
           the
           Things
           ?
           )
           but
           a●
           Building
           ,
           which
           requires
           a
           Judgment
           
           made
           steady
           by
           Grounds
           and
           Principles
           ,
           they
           ever
           did
           ,
           and
           ever
           will
           ,
           and
           so
           must
           all
           who
           follow
           their
           steps
           ,
           fall
           infinitely
           short
           .
        
         
           §
           .
           6.
           
           As
           for
           my
           
             style
             ;
             I
          
           declare
           that
           I
           regard
           it
           no
           further
           than
           it
           serves
           to
           express
           my
           thoughts
           ;
           especially
           not
           intending
           to
           perswade
           the
           Vulgar
           Rhetorically
           by
           advantage
           of
           Language
           ,
           but
           to
           prove
           severely
           the
           point
           to
           Scholars
           by
           the
           connectedness
           of
           my
           Sence
           .
           I
           am
           of
           St.
           
           Austin's
           mind
           ,
           that
           ,
           in
           this
           circumstance
           ,
           an
           Iron-Key
           is
           as
           good
           as
           a
           Golden
           one
           ,
           where
           no
           more
           is
           requisite
           ,
           but
           
             aperire
             quod
             clausum
             erat
          
           ,
           to
           open
           what
           was
           before
           conceal'd
           or
           shut
           .
           In
           my
           younger
           years
           and
           spring
           time
           of
           my
           life
           .
           I
           apply'd
           my self
           much
           to
           those
           flourishes
           of
           Poetry
           and
           Rhetorick
           ;
           but
           I
           am
           now
           in
           my
           Autumn
           ;
           and
           my
           riper
           thoughts
           applying
           themselves
           to
           study
           Knowledge
           ,
           the
           Flowers
           fell
           off
           ,
           when
           the
           Fruit-time
           was
           come
           .
           I
           endeavour
           ,
           as
           far
           as
           I
           am
           able
           ,
           to
           fill
           my
           mind
           with
           grounded
           and
           sollid
           Reasons
           for
           the
           point
           in
           hand
           ,
           and
           then
           let
           my
           Sence
           give
           me
           my
           Style
           ,
           and
           not
           frame
           my
           Sence
           to
           my
           Words
           ,
           or
           make
           my
           Words
           
             supply
             the
             want
          
           of
           Sence
           ,
           as
           gay
           Discoursers
           use
           .
           Besides
           ,
           no
           mans
           Attention
           is
           infinite
           ;
           and
           so
           ,
           should
           I
           mind
           my
           Style
           too
           much
           ,
           in
           all
           likelihood
           I
           should
           mind
           Sence
           (
           which
           I
           a
           thousand
           times
           more
           value
           )
           less
           ;
           and
           I
           take
           this
           to
           be
           one
           Reason
           why
           Dr.
           T.
           (
           for
           otherwise
           the
           man
           has
           a
           very
           good
           wit
           )
           heeding
           his
           Style
           and
           Words
           so
           extreamly
           much
           ,
           scarce
           attends
           at
           all
           to
           his
           Sence
           ;
           or
           ,
           (
           as
           an
           Ingenious
           Person
           reading
           this
           Preface
           exprest
           it
           )
           
             had
             rather
             be
             guilty
             of
             ten
             Errours
             than
             one
             
             Incongruity
             .
          
           Lastly
           ,
           how
           does
           Dr.
           T.
           know
           my
           Style
           ,
           were
           I
           to
           make
           a
           Sermon
           ?
           Does
           not
           every
           Oratour
           know
           that
           the
           Style
           due
           to
           a
           Sermon
           and
           a
           strict
           Discourse
           of
           close
           Reason
           ,
           are
           the
           most
           different
           imaginable
           ?
           I
           will
           not
           say
           Dr.
           T.
           has
           no
           good
           Judgment
           in
           Words
           ,
           for
           this
           would
           make
           him
           good
           for
           little
           ;
           but
           I
           must
           say
           he
           was
           very
           rash
           in
           concluding
           absolutely
           of
           my
           Style
           from
           seeing
           it
           in
           one
           kind
           of
           matter
           onely
           ,
           and
           this
           the
           most
           Incompetent
           of
           any
           in
           the
           world
           ,
           to
           show
           what
           Language
           one
           is
           Master
           of
           .
        
         
           Now
           to
           his
           Sermon
           ;
           and
           let
           him
           remember
           't
           is
           himself
           forces
           me
           to
           lay
           open
           the
           weakness
           of
           his
           Discourses
           by
           his
           frequent
           and
           scornful
           Provocations
           :
           Which
           I
           was
           very
           loth
           to
           do
           in
           this
           Circumstance
           ,
           lest
           it
           might
           wrong
           the
           Common
           Cause
           of
           Christianity
           against
           Atheism
           .
           But
           I
           consider'd
           that
           ,
           should
           Christian
           Divines
           acquiesce
           and
           seem
           to
           consent
           by
           their
           Carriage
           that
           they
           judge
           such
           quivering
           Grounds
           competent
           to
           build
           their
           Faith
           and
           the
           Tenet
           of
           a
           Deity
           upon
           ,
           it
           would
           be
           a
           far
           juster
           Scandal
           to
           Atheists
           ,
           than
           't
           is
           to
           disclaim
           from
           them
           ,
           and
           avow
           in
           the
           name
           of
           the
           rest
           the
           absolute
           Certainty
           of
           those
           Maxims
           which
           ground
           our
           Persuasions
           as
           Christians
           .
           Add
           ,
           that
           it
           was
           my
           Duty
           to
           those
           who
           yet
           are
           firmly
           persuaded
           of
           their
           Faith
           ,
           not
           to
           permit
           them
           to
           slide
           into
           a
           less
           hearty
           Conceit
           of
           it
           than
           the
           nature
           of
           Faith
           and
           the
           Obligations
           springing
           from
           it
           ,
           do
           require
           at
           their
           hands
           .
           These
           Considerations
           justifying
           me
           fully
           to
           the
           World
           ,
           and
           Dr.
           T's
           daring
           Provocations
           particularly
           to
           h●s
           Friends
           ,
           I
           resolv'd
           
           to
           answer
           his
           Challenge
           ;
           though
           I
           foresee
           my
           Discovering
           the
           Weakness
           of
           his
           Discourses
           upon
           this
           Subject
           ,
           engages
           me
           to
           make
           better
           of
           my
           own
           in
           conf●tation
           of
           that
           Irreligious
           Sect
           ,
           of
           which
           I
           here
           acknowledge
           my self
           a
           Debtor
           to
           my
           Readers
           ,
           and
           shall
           perform
           that
           Obligation
           ,
           as
           soon
           as
           I
           have
           done
           with
           those
           Pretenders
           to
           Christianity
           who
           make
           Faith
           and
           its
           Grounds
           Uncertain
           .
           ●nward
           Ulcers
           are
           far
           more
           dangerous
           ,
           and
           require
           speedier
           cure
           than
           those
           which
           are
           without
           .
        
         
           §
           .
           7.
           
           His
           intent
           in
           his
           First
           Sermon
           was
           to
           show
           the
           
             Vnreasonableness
             of
             ATHEISM
             upon
             this
             account
             ,
             because
             it
             requires
             more
             Evidence
             for
             Things
             than
             they
             are
             capable
             of
             .
          
           But
           let
           us
           Christians
           take
           heed
           that
           we
           give
           not
           scandal
           to
           Atheists
           ,
           and
           obstruct
           their
           Conversion
           by
           exacting
           of
           them
           what
           is
           opposite
           to
           the
           true
           Nature
           God
           has
           given
           them
           ,
           or
           Right
           Reason
           ,
           and
           requiring
           of
           them
           Impossibilities
           .
           And
           for
           this
           end
           ,
           let
           us
           impartially
           consider
           what
           't
           is
           we
           invite
           and
           perswade
           them
           to
           ,
           viz.
           to
           Assent
           to
           the
           Existence
           of
           a
           Deity
           ,
           and
           other
           Points
           of
           Faith
           ,
           as
           Certain
           Truths
           ,
           nay
           lay
           down
           their
           l●ves
           ,
           upon
           occasion
           ,
           to
           Attest
           they
           are
           such
           .
           And
           what
           is
           it
           to
           Assent
           ?
           'T
           is
           to
           say
           interiourly
           ,
           or
           
             judge
             verily
          
           that
           the
           thing
           is
           so
           .
           And
           can
           a
           Motive
           or
           Reason
           possible
           to
           be
           False
           ,
           ever
           induce
           in
           true
           Reason
           such
           an
           Obligation
           ,
           or
           work
           rationally
           such
           an
           Effect
           ?
           How
           should
           it
           be
           ?
           Since
           in
           that
           case
           a
           man
           must
           on
           the
           one
           side
           judge
           the
           thing
           
             Impossible
             to
             be
             False
          
           ,
           because
           he
           is
           to
           assent
           to
           it
           as
           a
           Truth
           ;
           and
           yet
           must
           at
           the
           same
           t●me
           necessarily
           judge
           it
           
             Possible
             to
             be
             False
          
           ,
           because
           he
           
           sees
           the
           Motives
           he
           has
           offer'd
           him
           raise
           it
           no
           higher
           :
           that
           is
           ,
           he
           must
           hold
           both
           sides
           of
           the
           Contradiction
           ,
           which
           is
           absolutely
           impossible
           .
           Now
           
             true
             Evidence
          
           that
           the
           thing
           is
           so
           ,
           takes
           away
           all
           possibility
           of
           Falsehood
           ,
           and
           so
           obliges
           to
           Assent
           ;
           and
           if
           Dr.
           T.
           produces
           such
           proofs
           as
           make
           the
           point
           
             truly
             Evident
          
           ,
           an
           Atheist
           is
           unreasonable
           and
           obstinate
           if
           he
           do
           not
           Assent
           to
           it
           :
           But
           ,
           if
           by
           those
           words
           ,
           
             Atheism
             is
             unreasonable
             because
             it
             requires
             more
             Evidence
             than
             the
             things
             are
             capable
             of
             ,
          
           he
           means
           that
           the
           Things
           afford
           
             no
             true
             Evidence
             at
             all
          
           ,
           and
           judges
           Atheists
           unreasonable
           for
           not
           assenting
           without
           true
           Evidence
           because
           the
           Things
           afford
           none
           ,
           he
           in
           effect
           tells
           them
           they
           must
           forfeit
           their
           Manhood
           ere
           they
           can
           be
           Christians
           ;
           than
           which
           ,
           nothing
           can
           more
           reflect
           on
           the
           Profession
           of
           Christianity
           ,
           or
           be
           more
           unworthy
           a
           Christian
           Divine
           to
           propose
           .
           Let
           us
           ●ee
           how
           far
           Dr.
           T.
           is
           blameable
           in
           this
           Particular
           .
           He
           discourses
           thus
           ;
           and
           since
           he
           so
           earnestly
           presses
           it
           ,
           we
           will
           take
           his
           words
           in
           order
           .
        
         
           §
           .
           8.
           
           Aristotle
           (
           says
           he
           )
           
             hath
             long
             since
             observed
             how
             unreasonable
             't
             is
             to
             expect
             the
             same
             kind
             of
             Proof
             for
             every
             thing
             which
             we
             have
             for
             same
             things
             .
             Aristotle
          
           said
           very
           well
           .
           For
           ,
           speaking
           of
           Proofs
           in
           common
           and
           at
           large
           ,
           those
           we
           have
           for
           Success
           in
           our
           Exteriour
           Actions
           ,
           on
           the
           Hopes
           of
           which
           we
           proceed
           to
           Act
           ,
           are
           for
           the
           most
           Part
           but
           Probable
           :
           but
           this
           reaches
           not
           our
           present
           business
           about
           a
           Deity
           ,
           (
           in
           order
           to
           which
           this
           Preamble
           is
           fram'd
           )
           where
           Exteriour
           Acting
           will
           not
           serve
           the
           turn
           ,
           but
           an
           Interiour
           Act
           of
           Assenting
           to
           the
           Existence
           
           of
           such
           a
           Soveraign
           Being
           is
           necessarily
           requir'd
           :
           The
           Question
           then
           is
           ,
           Whether
           Aristotle
           did
           or
           could
           with
           any
           reason
           say
           that
           a
           Rational
           Creature
           (
           that
           is
           ,
           a
           Creature
           whose
           nature
           't
           is
           to
           deduce
           Conclusions
           by
           Discourse
           from
           Premisses
           ,
           or
           build
           the
           certain
           Truth
           of
           Those
           ,
           upon
           the
           certain
           Truth
           of
           These
           )
           could
           be
           oblig'd
           ,
           in
           true
           Reason
           ,
           or
           acting
           according
           to
           Right
           Nature
           ,
           to
           assent
           ,
           judge
           or
           conclude
           a
           Thing
           True
           ,
           without
           such
           Motives
           or
           Proofs
           which
           did
           conclude
           it
           True
           ;
           or
           that
           ,
           what
           concluded
           a
           Thing
           True
           ,
           did
           not
           also
           conclude
           it
           
             impossible
             to
             be
             otherwise
          
           ,
           or
           to
           be
           False
           .
           'T
           is
           granted
           then
           that
           in
           our
           Exteriour
           Operations
           ,
           exercised
           upon
           Particulars
           where
           Contingency
           rules
           ,
           we
           must
           rest
           contented
           with
           Probabilities
           of
           the
           Event
           ,
           and
           proceed
           to
           act
           upon
           them
           ,
           the
           necessity
           of
           acting
           obliging
           us
           ;
           for
           ,
           should
           all
           the
           world
           surcease
           from
           Action
           till
           they
           were
           assur'd
           of
           the
           good
           success
           of
           it
           ,
           all
           Commerce
           and
           Negotiation
           must
           be
           left
           off
           ,
           nay
           all
           the
           means
           of
           Living
           must
           be
           laid
           aside
           ;
           but
           then
           we
           are
           not
           bound
           to
           assent
           or
           judge
           absolutely
           that
           the
           thing
           will
           
             succeed
             well
          
           ,
           because
           we
           have
           no
           Certain
           Grounds
           or
           Conclusive
           Reasons
           for
           it
           ,
           but
           onely
           that
           't
           is
           best
           to
           act
           ,
           though
           upon
           Uncertain
           Grounds
           of
           the
           Success
           ,
           for
           which
           assent
           also
           we
           have
           absolute
           Evidence
           from
           the
           Necessity
           of
           act●ng
           now
           spoken
           of
           .
           Whereas
           ,
           on
           the
           other
           side
           ,
           where
           the
           whole
           business
           of
           our
           Christian
           Life
           ,
           (
           which
           ,
           as
           such
           ,
           is
           spiritual
           )
           is
           to
           worship
           God
           in
           Spirit
           and
           Truth
           ,
           or
           approach
           to
           him
           by
           
             ascending
             from
             Virtue
             to
             Virtue
          
           ,
           that
           is
           ,
           from
           Faith
           to
           Hope
           ,
           from
           Hope
           to
           Charity
           ,
           
           the
           Top
           of
           all
           Perfection
           ;
           the
           whole
           interiour
           Fabrick
           is
           built
           on
           a
           Firm
           Assent
           to
           the
           Truth
           of
           the
           Points
           which
           ground
           our
           Profession
           .
           Wherefore
           ,
           if
           the
           Foundation
           for
           this
           Assent
           be
           not
           well
           laid
           ,
           all
           the
           Superstructures
           of
           Religion
           are
           ruinous
           .
           Now
           Nature
           having
           fram'd
           things
           so
           ,
           and
           the
           Maxims
           of
           our
           Understanding
           giving
           it
           ,
           that
           those
           who
           guide
           themselves
           by
           perfect
           Reason
           ,
           that
           is
           ,
           the
           strongest
           and
           wisest
           Souls
           ,
           are
           unapt
           to
           assent
           but
           upon
           Evidence
           ,
           (
           whereas
           the
           weaker
           sort
           (
           as
           experience
           teaches
           us
           )
           are
           apt
           to
           assent
           upon
           any
           silly
           Probability
           )
           hence
           unless
           such
           men
           see
           Proofs
           absolutely
           concluding
           those
           points
           True
           ,
           they
           are
           unapt
           to
           be
           drawn
           to
           yield
           to
           them
           ,
           and
           embrace
           them
           as
           Certain
           Truths
           ;
           especially
           ,
           there
           being
           no
           necessity
           at
           all
           to
           assent
           as
           there
           was
           to
           
             act
             outwardly
          
           ,
           in
           regard
           Nature
           has
           furnish'd
           us
           with
           a
           Faculty
           of
           Suspending
           ,
           which
           nothing
           can
           subdue
           rationally
           (
           in
           such
           men
           at
           least
           )
           but
           
             True
             Evidence
          
           had
           from
           the
           Object
           ,
           working
           this
           clear
           sight
           in
           them
           either
           by
           it self
           ,
           or
           else
           by
           Effects
           or
           Causes
           necessarily
           connected
           with
           It.
           Other
           Evidences
           I
           know
           none
           .
           It
           may
           be
           Dr.
           T.
           does
           .
           Let
           us
           see
           .
        
         
           §
           .
           8.
           
           
             Mathematical
             things
          
           (
           says
           he
           )
           
             being
             of
             an
             abstracted
             nature
             ,
             are
             onely
             capable
             of
             clear
             Demonstration
             :
             But
             Conclusions
             in
             Natural
             Philosophy
             are
             to
             be
             proved
             by
             a
             sufficient
             Induction
             of
             Experiments
             :
             Things
             of
             a
             Moral
             Nature
             by
             Moral
             Arguments
             ,
             and
             matters
             of
             Fact
             by
             Credible
             Testimony
             .
             And
             though
             none
             of
             these
             be
             strict
             Demonstration
             ,
             yet
             have
             we
             an
             Vndoubted
             Assurance
             of
             them
             ,
             when
             they
             are
             proved
             
             by
             the
             best
             Arguments
             that
             the
             nature
             and
             quality
             of
             the
             thing
             will
             bear
             .
          
           This
           Discourse
           deserves
           deep
           Consideration
           .
           And
           first
           it
           would
           be
           ask●
           why
           Metaphysicks
           are
           omitted
           here
           ,
           which
           of
           all
           others
           ought
           to
           have
           been
           mentioned
           ,
           and
           that
           in
           the
           first
           place
           ,
           since
           its
           proper
           Subject
           is
           those
           Notions
           which
           concern
           Being
           ,
           and
           to
           give
           Being
           or
           Create
           ,
           is
           the
           Proper
           Effect
           of
           Him
           who
           is
           Essential
           Being
           ;
           whence
           it
           seems
           the
           Properest
           Science
           that
           is
           to
           demonstrate
           a
           Deity
           ,
           in
           case
           Metaphysical
           things
           be
           demonstrable
           ;
           and
           that
           they
           are
           such
           ,
           Dr.
           T.
           himself
           cannot
           deny
           ;
           for
           if
           (
           as
           he
           says
           here
           )
           
             things
             are
          
           therefore
           
             demonstrable
             because
             they
             are
             of
             an
             abstracted
             nature
             ,
          
           the
           Object
           of
           Metaphysicks
           ,
           which
           is
           Being
           ,
           is
           far
           more
           abstracted
           from
           matter
           and
           so
           from
           Motion
           ,
           and
           its
           necessary
           Concomitant
           Vncertainty
           or
           Contingency
           ,
           than
           is
           Quantity
           ,
           the
           subject
           of
           Mathematicks
           ;
           for
           this
           primary
           Affection
           of
           Body
           is
           the
           Ground
           and
           Proper
           Cause
           of
           of
           all
           Variation
           and
           Unsteadiness
           ,
           since
           all
           natural
           Motion
           or
           Mutation
           arises
           from
           Divisibility
           :
           Yet
           ,
           because
           all
           Science
           is
           taken
           from
           the
           Things
           as
           
             standing
             under
             our
             notion
          
           or
           Conception
           ,
           and
           not
           according
           as
           they
           exist
           in
           themselves
           ,
           where
           thousands
           of
           Considerabilities
           are
           confusedly
           jumbled
           into
           one
           Common
           Stock
           of
           Existence
           or
           one
           Thing
           ;
           also
           because
           we
           can
           abstract
           by
           our
           Consideration
           the
           notion
           or
           nature
           of
           Quantity
           ,
           nay
           consider
           the
           same
           Quantity
           meerly
           as
           affecting
           Body
           ,
           as
           it
           were
           ,
           steadily
           ,
           or
           extending
           it
           ,
           without
           considering
           the
           same
           Quantity
           as
           the
           Proper
           Cause
           or
           Source
           of
           Motion
           ;
           hence
           the
           
           Mathematicks
           have
           Title
           to
           be
           truly
           and
           properly
           a
           Science
           ;
           for
           this
           Abstraction
           ,
           or
           manner
           of
           
             being
             in
             our
             mind
          
           ,
           frees
           the
           notion
           or
           nature
           thus
           abstracted
           (
           that
           is
           ,
           the
           thing
           ,
           as
           thus
           conceiv'd
           by
           us
           )
           from
           Vncertainty
           ,
           nay
           indeed
           fixes
           it
           in
           a
           kind
           of
           Immutability
           ;
           whereas
           were
           it
           consider'd
           as
           found
           in
           the
           World
           ,
           there
           would
           be
           no
           firm
           Ground
           at
           all
           for
           any
           Discourse
           .
           For
           example
           ,
           perhaps
           by
           reason
           of
           the
           perpetual
           turmoil
           of
           things
           in
           Nature
           ,
           there
           is
           not
           to
           be
           found
           in
           the
           World
           any
           one
           Body
           either
           mathematically
           Straight
           ,
           Circular
           ,
           or
           Triangular
           ;
           yet
           because
           the
           nature
           of
           Body
           conceiv'd
           as
           in
           Rest
           bears
           it
           ,
           &
           we
           can
           abstract
           from
           Motion
           ,
           and
           so
           consider
           quantitative
           Things
           according
           to
           what
           they
           can
           bear
           in
           themselves
           ,
           taken
           as
           
             not
             moving
          
           ,
           or
           
             in
             Rest
          
           ,
           therefore
           we
           can
           make
           such
           steady
           notions
           ,
           and
           when
           we
           have
           done
           discourse
           them
           ,
           and
           ground
           a
           long
           train
           of
           new
           Conclusions
           (
           which
           we
           call
           a
           particular
           Science
           )
           upon
           such
           a
           Nature
           thus
           conceiv'd
           .
        
         
           §
           .
           9.
           
           And
           for
           that
           reason
           I
           would
           gladly
           know
           why
           Ethicks
           or
           Morality
           is
           not
           equally
           demonstrable
           as
           Mathematicks
           .
           For
           we
           can
           equally
           abstract
           those
           Moral
           Notions
           of
           Virtues
           and
           Vices
           ,
           and
           consider
           them
           apart
           ,
           as
           we
           can
           do
           those
           Mathematical
           ones
           of
           Lines
           and
           Numbers
           .
           I
           know
           't
           is
           grown
           a
           common
           humour
           in
           the
           World
           ,
           taken
           up
           I
           know
           not
           how
           ,
           by
           course
           ,
           and
           continu'd
           none
           knows
           why
           ,
           to
           think
           otherwise
           :
           But
           I
           must
           confess
           I
           never
           could
           discern
           any
           reason
           for
           it
           ,
           and
           shall
           be
           thankful
           to
           that
           man
           who
           can
           show
           me
           any
           that
           convinces
           .
           In
           the
           mean
           time
           I
           give
           mine
           for
           the
           
           Affirmative
           ;
           which
           is
           this
           ,
           That
           the
           same
           reason
           holds
           for
           Ethicks
           as
           for
           Mathematicks
           ,
           since
           all
           the
           perquisits
           for
           Demonstration
           are
           found
           in
           the
           one
           as
           in
           the
           other
           .
           To
           put
           it
           to
           the
           Test
           ,
           let
           's
           consider
           what
           Euclid
           does
           when
           he
           demonstrates
           ,
           and
           by
           virtue
           of
           what
           :
           We
           see
           he
           puts
           his
           Definitions
           and
           some
           common
           Maxims
           peculiar
           to
           that
           Subject
           ,
           and
           then
           by
           his
           Reason
           connecting
           the
           first
           Deductions
           with
           his
           Principles
           ,
           and
           the
           following
           Deductions
           with
           the
           foregoing
           on●●
           ,
           weaves
           them
           into
           a
           Science
           .
           And
           is
           it
           not
           evident
           that
           we
           can
           as
           well
           know
           what
           's
           meant
           by
           those
           words
           which
           express
           Virtues
           and
           Vices
           ,
           and
           so
           as
           well
           define
           them
           as
           we
           can
           those
           other
           ?
           Also
           that
           the
           Common
           Maxims
           of
           Morality
           are
           as
           self-evident
           to
           Humane
           Nature
           as
           any
           First
           Principles
           in
           the
           World
           ?
           I
           admire
           then
           what
           should
           hinder
           Ethicks
           to
           be
           as
           perfect
           a
           Science
           as
           the
           clearest
           piece
           of
           Mathematicks
           ,
           since
           we
           can
           equally
           abstract
           the
           several
           notions
           handled
           in
           it
           from
           matter
           ,
           equally
           define
           them
           ,
           and
           ,
           consequently
           ,
           assisted
           by
           Common
           Maxims
           equally-evident
           ,
           with
           equal
           clearness
           discourse
           them
           ;
           which
           is
           all
           that
           is
           requir'd
           .
        
         
           §
           .
           10.
           
           If
           it
           be
           said
           that
           particular
           Moral
           Actions
           are
           liable
           to
           Contingency
           ;
           't
           is
           answer'd
           that
           this
           hinders
           not
           but
           the
           Speculative
           part
           of
           Morality
           is
           a
           true
           Science
           :
           Even
           Mathematical
           Demonstrations
           ,
           when
           reduc'd
           to
           practice
           ,
           and
           put
           in
           matter
           ,
           are
           subject
           also
           to
           Contingency
           ,
           as
           we
           experience
           daily
           in
           Mechanicks
           :
           and
           yet
           the
           Speculative
           part
           ,
           which
           abstracts
           from
           matter
           ,
           is
           never
           the
           less
           Scientifical
           .
        
         
         
           §
           .
           11.
           
           The
           greatest
           difficulty
           is
           in
           that
           Cardinal
           Virtue
           call'd
           Prudence
           ;
           and
           I
           confess
           that
           because
           the
           exercise
           of
           this
           Virtue
           is
           surrounded
           with
           an
           incomprehensible
           number
           of
           Accidents
           ,
           and
           way-laid
           ,
           as
           it
           were
           ,
           with
           all
           the
           Ambushes
           and
           Stratagems
           of
           Fortune
           ;
           and
           consequently
           to
           make
           its
           Success
           Certain
           ,
           we
           must
           be
           put
           to
           fathom
           the
           natures
           of
           many
           several
           things
           ;
           nay
           more
           ,
           their
           Combinations
           or
           Joynt-actings
           with
           their
           several
           circumstances
           ;
           and
           especially
           of
           those
           things
           which
           are
           the
           Common
           Causes
           of
           the
           World
           ,
           as
           the
           influences
           of
           the
           Sun
           ,
           Moon
           ,
           and
           other
           Stars
           ,
           (
           if
           they
           have
           any
           that
           is
           considerable
           )
           and
           lastly
           of
           the
           Elements
           which
           't
           is
           impossible
           for
           our
           short-sighted
           Knowledge
           to
           reach
           ;
           hence
           Prudence
           ,
           in
           its
           Execution
           ,
           or
           put
           in
           matter
           ,
           is
           liable
           to
           more
           Contingency
           by
           far
           than
           any
           piece
           of
           the
           Mathematicks
           ,
           where
           we
           have
           but
           one
           or
           two
           single
           notions
           or
           natures
           to
           grapple
           with
           and
           weild
           ;
           Yet
           notwithstanding
           all
           these
           difficulties
           ,
           I
           must
           still
           contest
           that
           the
           Maxims
           of
           Prudence
           ,
           upon
           which
           its
           Dictamens
           are
           chiefly
           grounded
           ,
           are
           self-evident
           practically
           ,
           and
           to
           the
           Learned
           Demonstrable
           ,
           viz.
           That
           we
           ought
           to
           sow
           and
           plant
           in
           their
           proper
           seasons
           ,
           that
           't
           is
           best
           for
           Merchants
           to
           hazard
           though
           they
           be
           insecure
           of
           the
           Event
           ,
           and
           a
           thousand
           such-like
           .
        
         
           §
           .
           12.
           
           I
           expect
           Dr.
           T.
           will
           object
           the
           fickle
           nature
           of
           the
           Will
           ,
           which
           renders
           all
           Contingent
           where
           this
           perpetually-changing
           Planet
           has
           any
           Influence
           .
           But
           yet
           there
           's
           a
           way
           ,
           for
           all
           that
           ,
           to
           fix
           this
           volatil
           Mercurial
           Power
           ,
           and
           make
           it
           act
           with
           
           a
           constancy
           as
           great
           as
           any
           other
           thing
           in
           Nature
           .
           To
           conceive
           how
           this
           may
           be
           effected
           ,
           we
           are
           to
           consider
           that
           the
           Will
           too
           has
           a
           peculiar
           nature
           of
           its
           own
           ,
           which
           it
           can
           no
           more
           forgo
           than
           the
           most
           constant
           Piece
           found
           in
           Nature
           can
           do
           Its
           :
           that
           is
           ,
           The
           Will
           can
           no
           more
           leave
           off
           being
           a
           Will
           ,
           than
           a
           Rule
           can
           not-be
           a
           Rule
           ,
           Faith
           not-be
           Faith
           ,
           or
           any
           other
           of
           those
           ridiculous
           Identical
           Propositions
           (
           as
           Dr.
           T.
           calls
           them
           )
           not
           be
           true
           .
           Now
           the
           Will
           being
           a
           Power
           ,
           and
           Powers
           taking
           their
           several
           Natures
           from
           their
           Objects
           ,
           or
           ,
           as
           the
           Schools
           express
           it
           ,
           being
           specify'd
           by
           them
           ,
           and
           the
           Object
           of
           the
           Will
           as
           distinguish'd
           from
           the
           Understanding
           ,
           being
           Good
           ,
           and
           this
           propos'd
           to
           It
           by
           that
           Knowing
           Power
           ;
           that
           is
           ,
           Good
           ,
           (
           at
           least
           )
           appearing
           such
           ;
           if
           it
           can
           be
           made
           evident
           that
           such
           a
           thing
           can
           never
           appear
           a
           Good
           to
           the
           Subject
           thus
           circumstanc'd
           ,
           't
           is
           demonstrable
           the
           Will
           cannot
           will
           it
           ,
           nay
           as
           evident
           as
           't
           is
           that
           
             A
             Will
             is
             a
             Will.
          
           
        
         
           §
           .
           13.
           
           To
           apply
           this
           to
           particulars
           :
           In
           case
           there
           be
           a
           Trade
           or
           Profession
           of
           Merchants
           ,
           and
           it
           be
           evident
           to
           all
           the
           Followers
           of
           that
           sole
           Employment
           ,
           that
           Themselves
           ,
           Wives
           and
           Children
           must
           starve
           unless
           they
           venture
           to
           Sea
           ,
           the
           notventuring
           can
           never
           appear
           to
           them
           (
           thus
           circumstanc'd
           ,
           that
           is
           ,
           addicted
           to
           that
           onely
           way
           of
           Livelihood
           ,
           as
           is
           suppos'd
           )
           a
           Good
           ;
           and
           so
           't
           is
           demonstrable
           that
           (
           abstracting
           from
           Madness
           or
           Exorbitant
           Passion
           ,
           which
           is
           not
           our
           Case
           )
           they
           can
           never
           will
           not-to-venture
           .
           Or
           if
           a
           great
           multitude
           of
           men
           have
           embrac'd
           no
           Profession
           but
           that
           of
           
           the
           Law
           ,
           and
           ,
           as
           we
           'll
           suppose
           ,
           have
           no
           other
           Livelihood
           but
           That
           ,
           so
           that
           it
           becomes
           evident
           it
           can
           never
           appear
           a
           Good
           to
           them
           not
           to
           take
           Fees
           ;
           't
           is
           as
           Certain
           they
           will
           not
           refuse
           them
           ,
           as
           't
           is
           that
           a
           Thing
           is
           it Self
           ,
           or
           that
           
             a
             Will
             is
             a
             Will
          
           ;
           because
           a
           Will
           is
           a
           Power
           whose
           Essence
           't
           is
           to
           have
           such
           an
           Object
           as
           
             is
             appearingly
             Good.
          
           
        
         
           §
           .
           14.
           
           To
           come
           closer
           to
           our
           purpose
           .
           Suppose
           Innumerable
           multitudes
           of
           Fathers
           or
           Immediate
           Predecessors
           in
           any
           Age
           had
           an
           inclination
           to
           deceive
           their
           Children
           or
           immediate
           Successors
           in
           the
           World
           ,
           and
           consequently
           that
           the
           Immediate
           End
           they
           propos'd
           to
           themselves
           were
           to
           make
           them
           believe
           such
           Points
           of
           Faith
           were
           received
           by
           them
           from
           Forefathers
           ,
           which
           were
           indeed
           
             newly
             invented
          
           ;
           these
           men
           ,
           I
           say
           ,
           in
           case
           they
           must
           see
           it
           impossible
           to
           compass
           that
           end
           ,
           viz.
           to
           deceive
           the
           under-growing
           World
           in
           so
           open
           a
           matter
           of
           Fact
           ,
           it
           follows
           that
           (
           
             End
             ,
             Motive
          
           ,
           and
           Good
           being
           the
           self-same
           thing
           in
           our
           case
           )
           it
           must
           necessar●ly
           appear
           to
           them
           
             no
             Good
          
           ,
           or
           want
           all
           power
           of
           moving
           them
           ,
           since
           a
           
             seen
             Impossibility
          
           can
           never
           be
           a
           Motive
           to
           one
           not
           Frantick
           :
           Wherefore
           't
           is
           as
           Certain
           they
           cannot
           conspire
           to
           will
           eff●ctually
           in
           that
           circumstance
           ,
           nor
           consequently
           to
           do
           such
           an
           Action
           ,
           as
           t
           is
           that
           the
           Will
           cannot
           will
           any
           thing
           but
           an
           
             appearing
             Good
          
           ,
           that
           is
           ,
           as
           evident
           as
           't
           is
           that
           the
           
             Will
             is
             it self
          
           .
           And
           this
           is
           the
           true
           force
           of
           my
           Argument
           as
           to
           that
           part
           of
           my
           proof
           ,
           (
           
             Sure
             footing
          
           p.
           78.
           )
           however
           Dr.
           T.
           is
           pleas'd
           perpetually
           to
           disguise
           it
           ,
           that
           it
           may
           better
           become
           his
           necessary
           Drollery
           .
        
         
         
           How
           then
           ?
           Is
           not
           the
           Will
           Free
           ?
           I
           reply
           ,
           It
           is
           not
           free
           in
           this
           ,
           nor
           is
           it
           at
           the
           Will
           's
           pleasure
           to
           chuse
           whether
           it
           will
           
             be
             its
             self
          
           or
           no
           :
           Whenever
           therefore
           its
           Essence
           is
           engag'd
           ,
           those
           Acts
           are
           not
           Free
           ;
           In
           all
           other
           Cases
           where
           its
           Essence
           is
           not
           engag'd
           ,
           't
           is
           Free
           ,
           provided
           there
           be
           on
           the
           Objects
           side
           variety
           enough
           for
           Choice
           .
           Yet
           in
           those
           former
           Cases
           those
           Acts
           of
           the
           Will
           are
           voluntary
           ,
           because
           they
           are
           Hers
           ;
           and
           
             more
             voluntary
          
           ,
           because
           they
           are
           more
           according
           to
           what
           's
           Essential
           to
           her
           ,
           or
           to
           her
           very
           Nature
           .
        
         
           §
           .
           15.
           
           As
           for
           
             Natural
             Conclusions
             being
             prov'd
             by
             a
             sufficient
             Induction
             of
             Experiments
             ,
          
           I
           must
           absolutely
           deny
           any
           Induction
           to
           be
           sufficient
           to
           beget
           new
           Science
           ,
           if
           it
           be
           understood
           of
           Experiments
           alone
           ,
           without
           the
           assistance
           of
           Common
           Maxims
           in
           that
           affair
           .
           And
           I
           would
           gladly
           be
           inform'd
           why
           Physicks
           or
           
             Natural
             Philosophy
          
           should
           be
           debarr'd
           the
           power
           of
           deducing
           its
           Conclusions
           Scientifically
           ,
           or
           ,
           why
           the
           same
           reason
           holds
           not
           for
           its
           being
           a
           Science
           ,
           as
           does
           for
           the
           Mathematicks
           and
           Morality
           .
           We
           can
           arrive
           to
           know
           the
           meanings
           of
           those
           words
           which
           express
           Natural
           Notions
           ,
           as
           
             Heat
             ,
             Cold
             ,
             Moisture
             ,
             Driness
             ,
          
           &c.
           
           Again
           ,
           the
           Common
           Maxims
           belonging
           to
           Nature
           are
           full
           as
           Evident
           as
           any
           in
           the
           Mathematicks
           or
           Morals
           ;
           as
           that
           a
           Dense
           or
           less
           Divisible
           Body
           prest
           against
           a
           
             more
             Divisible
          
           (
           or
           Rare
           )
           one
           will
           divide
           it
           ,
           and
           such
           like
           .
           We
           can
           consider
           too
           those
           Natural
           Notions
           abstractedly
           ;
           and
           ,
           so
           ,
           define
           them
           ,
           and
           discourse
           them
           evidently
           ,
           thus
           abstracted
           ;
           which
           is
           all
           that
           is
           requisite
           to
           a
           Science
           .
           
           It
           would
           be
           well
           consider'd
           then
           why
           we
           ought
           to
           relinquish
           that
           Method
           ,
           which
           is
           ,
           confessedly
           ,
           the
           road
           way
           to
           all
           Science
           in
           the
           Mathematicks
           ,
           and
           take
           up
           ,
           instead
           of
           it
           ,
           this
           new
           and
           Contingent
           Way
           of
           Induction
           .
           The
           Objections
           against
           this
           Discourse
           are
           the
           same
           which
           are
           made
           against
           Morality's
           being
           a
           Science
           ,
           to
           which
           I
           have
           lately
           spoken
           .
           But
           Dr.
           T.
           is
           pardonable
           in
           this
           mistake
           ,
           because
           he
           errs
           with
           a
           great
           multitude
           ,
           and
           those
           too
           very
           ingenious
           persons
           ;
           who
           ,
           unfortunately
           missing
           the
           Right
           Method
           to
           Science
           ,
           and
           having
           taken
           a
           prejudice
           against
           all
           Beginning
           
             à
             priori
          
           by
           way
           of
           Principles
           ,
           conceit
           
             Natural
             Knowledge
          
           onely
           attainable
           by
           amassing
           together
           great
           multitudes
           of
           Experiments
           .
           And
           as
           they
           who
           pursue
           that
           fruitless
           study
           of
           the
           Philosophers
           Stone
           ,
           light
           upon
           many
           pretty
           things
           by
           the
           way
           which
           entertain
           and
           please
           their
           Fancies
           ,
           and
           ,
           by
           that
           means
           ,
           decoy
           them
           forwards
           to
           spend
           their
           Thoughts
           ,
           their
           Money
           and
           Industry
           to
           little
           purpose
           :
           So
           they
           who
           solely
           affect
           this
           Way
           of
           Experiments
           ,
           hit
           upon
           many
           pleasant
           and
           delightful
           Productions
           ,
           useful
           indeed
           to
           some
           degree
           for
           Practical
           Men
           or
           Artificers
           ;
           but
           full
           as
           barren
           to
           create
           any
           new
           Science
           ,
           as
           the
           other
           to
           make
           Gold.
           Whence
           ,
           though
           I
           dare
           not
           be
           so
           bold
           as
           to
           suggest
           my
           Advice
           ,
           yet
           I
           crave
           leave
           humbly
           to
           express
           my
           Wish
           ,
           That
           those
           Excellent
           Wits
           would
           think
           fit
           maturely
           to
           consider
           in
           the
           first
           place
           whether
           they
           be
           secure
           of
           their
           Method
           ;
           which
           will
           be
           best
           determin'd
           by
           looking
           into
           the
           nature
           of
           Humane
           Discourse
           when
           rightly
           made
           ;
           and
           
           discovering
           by
           what
           means
           't
           is
           effected
           when
           we
           conclude
           evidently
           some
           new
           Truth
           in
           the
           Mathematicks
           ,
           or
           any
           other
           Science
           ,
           and
           then
           considering
           whether
           meer
           Induction
           have
           any
           such
           virtue
           .
           The
           Zeal
           I
           have
           that
           the
           precious
           Thoughts
           and
           diligent
           Industry
           of
           such
           Ingenious
           Pursuers
           of
           Truth
           should
           not
           miss
           their
           End
           ,
           transports
           me
           a
           little
           unseasonably
           ,
           and
           perhaps
           needlesly
           ,
           beyond
           my
           present
           Duty
           ;
           for
           which
           yet
           I
           know
           their
           Candour
           such
           ,
           that
           I
           shall
           easily
           obtain
           their
           pardon
           .
        
         
           §
           .
           16.
           
           It
           follows
           in
           Dr.
           
             T.
             Matters
             of
             Fact
             are
             to
             be
             proved
             by
             Credible
             Testimony
             .
          
           But
           what
           I
           desire
           to
           know
           is
           ,
           whether
           any
           Testimony
           is
           to
           be
           held
           Credible
           for
           any
           thing
           ,
           unless
           it
           either
           be
           ,
           or
           at
           least
           be
           held
           ,
           
             hic
             &
             nunc
             ,
             INFALLIBLE
          
           in
           that
           affair
           :
           For
           Credible
           signifies
           [
           
             to
             be
             believed
          
           ]
           and
           Belief
           is
           a
           yielding
           over
           the
           Understanding
           to
           assent
           upon
           Authority
           ,
           and
           all
           Assent
           is
           a
           
             saying
             interiourly
          
           the
           Thing
           is
           :
           Now
           that
           any
           man
           can
           according
           to
           Maxims
           of
           True
           Reason
           
             say
             interiorly
          
           ,
           that
           is
           ,
           judge
           or
           hold
           the
           Thing
           is
           ,
           and
           yet
           at
           the
           same
           time
           judge
           that
           the
           Persons
           on
           whose
           sole
           Authority
           that
           Assent
           is
           built
           ,
           are
           
             hic
             &
             nunc
          
           Fallible
           ,
           that
           is
           ,
           may
           perhaps
           be
           actually
           deceiv'd
           ,
           and
           consequently
           that
           the
           Thing
           it self
           is
           
             possible
             not
             to
             be
          
           ,
           is
           direct●y
           to
           judge
           that
           a
           Thing
           may
           at
           once
           be
           ,
           (
           since
           he
           assents
           it
           is
           )
           and
           yet
           possibly
           
             not
             be
          
           ,
           because
           the
           Authority
           upon
           which
           its
           
             being
             so
          
           as
           to
           my
           knowledge
           solely
           depends
           ,
           may
           possibly
           be
           in
           an
           Error
           ,
           or
           deceiv'd
           actually
           in
           that
           very
           particular
           .
        
         
         
           §
           .
           17.
           
           Again
           ,
           by
           these
           words
           [
           
             Matters
             of
             Fact
             are
             to
             be
             prov'd
             by
             Credible
             Testimony
          
           ]
           I
           suppose
           he
           means
           [
           
             prov'd
             True
          
           ]
           or
           ,
           which
           is
           all
           one
           ,
           
             Impossible
             to
             be
             False
          
           :
           Now
           I
           would
           gladly
           know
           of
           Dr.
           T.
           whether
           a
           Testimony
           
             possible
             to
             be
             deceiv'd
          
           ,
           or
           Fallible
           
             hic
             &
             nunc
          
           in
           such
           a
           business
           ,
           is
           able
           to
           prove
           that
           that
           very
           matter
           built
           onely
           on
           such
           a
           Testimony
           ,
           is
           
             Impossible
             to
             be
             False
          
           .
           But
           if
           he
           means
           that
           matters
           of
           Fact
           are
           not
           provable
           to
           be
           True
           ,
           but
           onely
           to
           be
           Probab●e
           or
           Likely-to-be
           True
           ;
           then
           't
           is
           the
           Probability
           of
           those
           matters
           which
           is
           concluded
           to
           be
           True
           ,
           and
           not
           those
           matters
           themselves
           .
        
         
           §
           .
           18.
           
           I
           wish
           I
           could
           see
           an
           Answer
           in
           a
           sober
           and
           candid
           Way
           to
           this
           or
           any
           such
           Argument
           .
           The
           best
           I
           have
           had
           yet
           is
           given
           here
           (
           p.
           16.
           )
           in
           these
           words
           ,
           
             All
             Humane
             Testimony
             is
             Fallible
             for
             this
             plain
             Reason
             ,
             because
             all
             men
             are
             Fallible
             .
          
           Good
           God!
           Is
           it
           possible
           there
           should
           be
           found
           among
           Mankind
           a
           Writer
           so
           weak
           ,
           as
           to
           put
           that
           for
           a
           plain
           Reason
           which
           is
           so
           plainly
           contrary
           to
           common
           Sence
           ?
           Is
           it
           so
           plain
           that
           all
           Mankind
           may
           be
           deceiv'd
           in
           their
           Sensations
           ,
           on
           which
           kind
           of
           Knowledge
           Authority
           or
           Testimony
           is
           built
           ?
           May
           all
           the
           World
           be
           deceiv'd
           in
           judging
           whether
           the
           Sun
           shin'd
           or
           no
           yesterday
           ,
           or
           that
           themselves
           live
           in
           such
           Towns
           ,
           converse
           with
           Acquaintance
           ,
           or
           lastly
           that
           they
           live
           ;
           since
           they
           may
           be
           equally
           deceiv'd
           in
           their
           Experience
           of
           this
           ,
           as
           in
           their
           dayly
           Sensations
           of
           familiar
           Objects
           ?
           Yet
           Dr.
           T.
           hopes
           by
           virtue
           of
           the
           
             plain
             Evidence
          
           of
           this
           one
           Paradox
           to
           overthrow
           the
           Certainty
           of
           Tradition
           ;
           
           nay
           the
           Certainty
           of
           all
           Natural
           Sciences
           to
           boot
           ,
           for
           these
           according
           to
           him
           are
           solely
           built
           upon
           Induction
           ,
           which
           depends
           on
           Sensations
           ;
           and
           These
           if
           we
           may
           trust
           him
           ,
           are
           all
           possible
           to
           be
           deceiv'd
           .
        
         
           §
           .
           19.
           
           And
           is
           not
           Faith
           it self
           by
           these
           Grounds
           left
           in
           the
           same
           pickle
           ?
           It
           s
           Rule
           ,
           whether
           it
           be
           Tradition
           or
           
             Scriptures
             Letter
          
           ,
           evidently
           depends
           upon
           
             Humane
             Authority
          
           ▪
           and
           this
           ,
           says
           he
           ,
           is
           all
           Fallible
           ,
           and
           what
           's
           built
           on
           a
           Fallible
           Authority
           ,
           (
           says
           Common
           Sence
           )
           may
           possibly
           be
           an
           Errour
           ,
           or
           False
           ;
           therefore
           't
           is
           most
           unavoidable
           from
           his
           Principles
           that
           all
           Faith
           may
           
             Possibly
             be
             False
          
           ;
           however
           the
           shame
           of
           owning
           so
           Unchristian
           and
           half-Atheistical
           a
           Tenet
           ,
           makes
           him
           very
           stifly
           and
           angrily
           deny
           the
           Conclusion
           ▪
           but
           he
           shall
           never
           show
           why
           't
           is
           not
           a
           most
           necessary
           and
           genuine
           Consequence
           from
           his
           Position
           of
           all
           Humane
           Authority
           being
           Fallible
           .
           I
           expect
           that
           instead
           of
           a
           direct
           Answer
           to
           the
           force
           of
           my
           Argument
           ,
           he
           will
           tinkle
           a
           little
           Rhetorick
           against
           my
           Conclusion
           ,
           or
           start
           aside
           to
           a
           
             Logical
             Possibility
          
           that
           men
           may
           be
           deceiv'd
           ,
           and
           affirm
           that
           't
           is
           not
           a
           Contradiction
           in
           Terms
           ,
           and
           so
           may
           be
           effected
           by
           the
           Divine
           Omnipotence
           .
           But
           that
           's
           not
           our
           point
           :
           We
           are
           discoursing
           what
           will
           follow
           out
           of
           the
           ordinary
           Course
           of
           Causes
           ;
           the
           Conduct
           of
           which
           ,
           is
           the
           work
           of
           the
           Worlds
           all-wise
           Governour
           ;
           whence
           ,
           if
           those
           Portions
           of
           Nature
           or
           Mankind
           cannot
           be
           deceiv'd
           without
           Miracle
           ,
           and
           't
           is
           most
           vnbeseeming
           GOD
           to
           do
           a
           Miracle
           which
           reaches
           in
           a
           manner
           a
           whole
           Species
           ,
           as
           that
           
           no
           Fire
           in
           the
           World
           should
           burn
           ,
           no
           Water
           wet
           ;
           especially
           if
           it
           be
           most
           absurd
           to
           conceive
           that
           GOD
           the
           Author
           of
           all
           Truth
           ,
           nay
           Essential
           Truth
           it self
           ,
           should
           do
           such
           a
           stupendious
           and
           never-yet-heard-of
           Miracle
           to
           lead
           Men
           into
           Errour
           ,
           as
           is
           our
           case
           ;
           't
           is
           most
           manifestly
           consequent
           it
           cannot
           be
           effected
           at
           all
           ,
           that
           Mankind
           should
           be
           Fallible
           in
           Knowledges
           built
           on
           their
           constant
           Sensations
           .
        
         
           §
           .
           20.
           
           It
           follows
           .
           
             And
             ,
             though
             none
             of
             these
             be
             strict
             Demonstration
             ,
             yet
             have
             we
             an
             undoubted
             Assurance
             of
             them
             when
             they
             are
             prov'd
             by
             the
             best
             Arguments
             that
             the
             nature
             and
             quality
             of
             the
             Thing
             will
             bear
             .
          
           To
           this
           we
           will
           speak
           when
           we
           come
           to
           examine
           his
           
             Firm
             Principle
          
           .
           He
           proceeds
           .
           
             None
             can
             demonstrate
             to
             me
             that
             there
             is
             such
             an
             Island
             in
             America
             as
             Jamaica
             ;
             yet
             upon
             the
             Testimony
             of
             credible
             Persons
             ,
             and
             Authors
             who
             have
             writ
             of
             it
             ,
             I
             am
             as
             free
             from
             all
             doubt
             concerning
             it
             ,
             as
             from
             doubting
             of
             the
             clearest
             Mathematical
             Demonstration
             .
          
           True
           ;
           none
           can
           demonstrate
           there
           is
           either
           Jamaica
           or
           any
           such
           Place
           ;
           Yet
           I
           see
           not
           why
           they
           may
           not
           demonstrate
           the
           Knowledge
           of
           the
           Attesters
           from
           the
           Visibility
           of
           the
           Object
           ,
           and
           their
           Veracity
           from
           the
           Impossibility
           they
           should
           all
           conspire
           to
           act
           or
           
             say
             so
          
           ,
           without
           some
           
             appearing
             Good
          
           for
           their
           Object
           ,
           or
           intend
           to
           deceive
           in
           such
           a
           matter
           ,
           and
           so
           circumstanc'd
           ,
           when
           't
           is
           evidently
           Impossible
           they
           should
           compass
           their
           intended
           end
           .
           As
           for
           his
           affirming
           that
           
             he
             is
             as
             free
             from
             all
             doubt
             concerning
             it
             ,
             as
             he
             is
             from
             doubting
             of
             the
             clearest
             Mathematical
             Demonstration
          
           ;
           I
           answer
           ,
           that
           a
           
           man
           may
           〈…〉
           yet
           not
           hold
           the
           Thing
           True
           ,
           as
           shall
           presently
           be
           shown
           :
           And
           ,
           if
           Dr.
           T.
           ple●se
           to
           look
           into
           his
           own
           Thoughts
           ,
           he
           shall
           find
           instill'd
           through
           the
           goodness
           of
           Nature
           ,
           by
           Practical
           Self-evidence
           ,
           more
           than
           a
           bare
           
             freedom
             from
             doubt
          
           ,
           viz.
           such
           a
           firm
           Assent
           &
           Adherence
           to
           it
           as
           a
           Certain
           Truth
           ,
           that
           he
           would
           deem
           him
           a
           Madman
           or
           a
           Deserter
           of
           Humane
           Nature
           ,
           who
           could
           doubt
           of
           it
           and
           in
           a
           word
           ,
           as
           firm
           an
           Assent
           as
           to
           any
           Mathematical
           Demonstration
           ;
           which
           why
           he
           should
           according
           to
           Maxims
           of
           right
           Reason
           have
           ,
           unless
           he
           had
           a
           Demonstration
           of
           it
           ,
           or
           at
           least
           saw
           it
           by
           Practical
           Self-evidence
           impossible
           that
           Authority
           should
           
             hic
             &
             nunc
          
           be
           deceiv'd
           ,
           or
           conspire
           to
           deceive
           ,
           and
           so
           held
           the
           Authority
           Infallible
           as
           to
           this
           point
           ,
           I
           expect
           his
           Logick
           should
           inform
           me
           .
        
         
           §
           .
           21.
           
           We
           are
           now
           come
           to
           take
           a
           View
           of
           Dr.
           T's
           performances
           hitherto
           .
           He
           hath
           omitted
           the
           proper
           Science
           for
           his
           purpose
           ,
           Metaphysicks
           ,
           (
           I
           suppose
           because
           it
           sometimes
           uses
           those
           hard
           words
           ,
           Potentiality
           and
           Actuality
           ,
           which
           his
           delicate
           Ears
           cannot
           brook
           )
           and
           has
           secluded
           Morality
           ,
           Physicks
           ,
           and
           the
           Knowledge
           we
           have
           of
           the
           Nature
           which
           grounds
           all
           Humane
           Authority
           and
           Christian
           Faith
           ,
           from
           being
           Sciences
           ,
           allowing
           it
           onely
           to
           the
           Mathematicks
           ;
           which
           would
           make
           one
           verily
           think
           the
           VVorld
           were
           perversly
           order'd
           ,
           and
           odly
           disproportion'd
           to
           the
           nature
           and
           good
           of
           Mankind
           ,
           for
           which
           we
           Christians
           agree
           it
           was
           created
           ;
           that
           greater
           Evidence
           and
           Certainty
           (
           and
           consequently
           Power
           to
           act
           aright
           )
           should
           be
           found
           in
           
           those
           things
           which
           are
           of
           far
           less
           import
           ,
           than
           in
           those
           which
           are
           of
           a
           Concern
           incomparably
           higher
           .
           Yet
           it
           matters
           less
           (
           some
           may
           think
           )
           as
           long
           as
           we
           are
           not
           bound
           to
           assent
           to
           any
           of
           those
           Conclusions
           in
           those
           respect●ve
           Subjects
           ,
           the
           absolute
           Certainty
           of
           wh●ch
           ,
           Dr.
           T's
           Discourse
           calls
           into
           question
           ,
           or
           rather
           denies
           ,
           whence
           ,
           i●
           we
           have
           in
           these
           ,
           and
           such
           as
           thes●
           ,
           knowledge
           enough
           to
           determine
           us
           to
           act
           Exteriourly
           ,
           it
           may
           seem
           to
           suffice
           .
           But
           now
           ,
           when
           We
           come
           to
           FAITH
           ,
           where
           We
           are
           Oblig'd
           to
           Assent
           ,
           or
           to
           hold
           F●rmly
           ,
           and
           verily
           judge
           the
           Thing
           True
           ,
           and
           where
           Exteriour
           Acting
           will
           not
           do
           the
           Work
           ,
           or
           carry
           a
           Soul
           to
           Bliss
           ,
           but
           Interiour
           Acts
           of
           a
           Firm
           Faith
           ,
           a
           Vigorous
           Hope
           built
           on
           that
           Faith
           ,
           and
           an
           Ardent
           and
           Over-powering
           Love
           of
           Unseen
           Goo●s
           springing
           out
           of
           both
           These
           ,
           are
           Absolutely
           Necessary
           to
           Fit
           Us
           for
           an
           Union
           with
           our
           Infinitely-Blissful
           Object
           ;
           and
           the
           Strength
           of
           all
           These
           ,
           is
           Fundamentally
           built
           on
           the
           SECURENE●S
           of
           the
           Ground
           of
           Faith.
           In
           this
           Case
           ,
           I
           say
           ,
           a
           Rational
           Considerer
           wou●d
           think
           it
           very
           requi●●●e
           that
           the
           Reasons
           of
           so
           Hearty
           an
           Ass●nt
           (
           but
           especially
           for
           that
           most
           Fundamental
           Point
           of
           the
           Existence
           of
           a
           Deity
           ,
           it
           being
           of
           an
           infinitely-higher
           nature
           and
           import
           )
           should
           be
           f●ll
           as
           Evident
           as
           the
           most
           Evident
           of
           those
           Inferiour
           Concerns
           ,
           and
           in
           comparison
           Tr●fling
           Curiosities
           .
           And
           not
           that
           the
           World
           should
           be
           manag'd
           on
           such
           a
           fashion
           as
           if
           Mankin●
           
           were
           onely
           made
           to
           study
           Mathematicks
           ;
           since
           absolute
           Evidence
           ,
           his
           best
           natural
           Perfection
           ,
           is
           according
           to
           Dr.
           T.
           onely
           found
           in
           These
           .
           Whence
           we
           see
           that
           Mathematicians
           are
           infinitely
           beholding
           to
           him
           ,
           but
           Philosophers
           not
           at
           all
           ,
           and
           I
           fear
           ,
           Christians
           ,
           as
           little
           .
           Now
           these
           two
           points
           are
           ,
           according
           to
           my
           way
           of
           discoursing
           ,
           for
           this
           very
           reason
           taken
           from
           the
           End
           and
           Use
           of
           Faith
           ,
           and
           the
           Obligation
           lying
           on
           us
           to
           hold
           and
           profess
           it
           
             True
             ,
             Self-evident
             Practically
          
           to
           the
           Generality
           of
           the
           Vulgar
           ,
           and
           demonstrable
           to
           the
           Learned
           ;
           Let
           us
           see
           what
           strong
           Grounds
           of
           such
           an
           immovably-firm
           Assent
           Dr.
           T.
           will
           afford
           the
           World
           for
           that
           first
           and
           most
           Fundamental
           Point
           of
           all
           Religion
           ,
           the
           Tenet
           of
           a
           Deity
           ;
           of
           which
           if
           we
           cannot
           be
           assur'd
           ,
           all
           else
           that
           belongs
           to
           Faith
           is
           not
           worth
           heeding
           .
        
      
       
         
         
           DISCOURSE
           V.
           
        
         
           
             Dr.
             T's
             Firm
             Principle
             examin'd
             .
             Of
             Suspence
             and
             Assent
             .
             Of
             Great
             Likelihood
             ,
             Freedom
             from
             Actual
             Doubt
             ,
             Fair
             Probabilities
             ,
             and
             other
             Mock-Certainties
             .
          
        
         
           §
           .
           1.
           
           HE
           introduces
           his
           Discourse
           thus
           :
           
             So
             that
             this
             is
             to
             be
             entertain'd
             as
             a
             Firm
             Principle
             by
             all
             those
             who
             pretend
             to
             be
             Certain
             of
             any
             thing
             at
             all
             ,
             that
             when
             any
             thing
             is
             prov'd
             by
             as
             good
             Arguments
             as
             that
             thing
             is
             capable
             of
             ,
             and
             we
             have
             as
             great
             assurance
             that
             it
             is
             as
             we
             could
             possibly
             have
             supposing
             it
             were
             ,
             we
             ought
             not
             in
             reason
             to
             make
             any
             doubt
             of
             the
             Existence
             of
             that
             Thing
             .
          
           This
           is
           Dr.
           T's
           FIRM
           PRINCIPLE
           ,
           and
           it
           should
           be
           a
           kind
           of
           FIRST
           PRINCIPLE
           too
           ,
           being
           so
           universally
           necessary
           that
           without
           admitting
           this
           ,
           no
           man
           can
           be
           Certain
           of
           any
           Thing
           at
           all
           ,
           nor
           any
           Thing
           at
           all
           be
           Certain
           to
           any
           man.
           You
           see
           ,
           Gentlemen
           ,
           how
           much
           depends
           upon
           it
           ,
           and
           I
           conceive
           you
           will
           easily
           conclude
           it
           ought
           to
           be
           as
           Evident
           and
           as
           Firm
           as
           any
           First
           Principle
           extant
           ;
           since
           according
           to
           his
           way
           of
           Discourse
           ,
           all
           Truths
           ,
           even
           the
           most
           precious
           Concerns
           in
           the
           world
           (
           particularly
           the
           possibility
           of
           proving
           a
           Deity
           )
           must
           run
           its
           Fate
           ,
           and
           
           be
           establish'd
           or
           ruin'd
           by
           its
           standing
           or
           falling
           .
           Now
           my
           Judgment
           of
           it
           is
           this
           ,
           That
           't
           is
           the
           most
           ridiculous
           piece
           of
           Folly
           ,
           and
           the
           most
           pernicious
           abstract
           of
           pithy
           Nonsence
           that
           ever
           was
           laid
           down
           since
           Mankind
           was
           Mankind
           ,
           by
           any
           sober
           man
           ,
           for
           such
           a
           Principle
           without
           which
           no
           Certainty
           at
           all
           can
           be
           had
           ,
           no
           not
           even
           that
           there
           is
           a
           God.
           
        
         
           I
           charge
           it
           therefore
           with
           four
           Faults
           .
           First
           ,
           that
           't
           is
           Unprov'd
           ;
           next
           't
           is
           Unevident
           of
           it self
           ,
           and
           so
           no
           Principle
           ;
           thirdly
           ,
           that
           were
           it
           evident
           ,
           't
           is
           Impertinent
           to
           the
           end
           't
           is
           produc'd
           for
           ;
           and
           lastly
           ,
           it
           betrays
           all
           Religion
           into
           the
           possibility
           of
           being
           a
           Lye
           ,
           instead
           of
           establishing
           it
           .
        
         
           §
           .
           2.
           
           And
           ,
           first
           ,
           it
           appears
           that
           he
           intends
           it
           as
           a
           Conclusion
           by
           his
           introducing
           it
           with
           
             So
             that
          
           ,
           &c.
           after
           his
           former
           Discourse
           :
           But
           as
           I
           have
           already
           confuted
           That
           ,
           so
           I
           discern
           not
           any
           title
           it
           has
           to
           be
           Sequel
           from
           those
           Premisses
           ,
           in
           case
           they
           were
           True.
           For
           what
           a
           mad
           consequence
           is
           this
           ,
           Diverse
           things
           bear
           diverse
           kinds
           of
           Proofs
           ,
           some
           weaker
           ,
           some
           stronger
           ,
           therefore
           when
           we
           have
           the
           best
           the
           Object
           can
           afford
           us
           ,
           we
           are
           to
           rest
           satisfi'd
           the
           thing
           is
           ?
           How
           ,
           I
           say
           ,
           does
           this
           follow
           ,
           unless
           he
           had
           first
           ma●e
           out
           ,
           or
           at
           least
           suppos●d
           ,
           that
           the
           least
           of
           those
           Proofs
           was
           satisfactory
           ;
           or
           that
           there
           is
           no
           Object
           in
           the
           world
           but
           is
           capable
           of
           yielding
           light
           enough
           to
           satisfie
           ;
           which
           Position
           every
           days
           experience
           convinces
           of
           Falshood
           ,
           Indeed
           ,
           if
           he
           meant
           by
           these
           words
           ,
           that
           upon
           our
           seeing
           the
           Thing
           is
           capable
           of
           no
           
             Conclusive
             Proof
          
           ,
           it
           is
           wisdom
           in
           us
           to
           sit
           down
           satisfy'd
           
           that
           
             no
             more
             is
             to
             be
             had
             ,
          
           and
           so
           surcease
           our
           farther
           quest
           ,
           I
           understand
           him
           very
           well
           ;
           but
           that
           I
           should
           be
           satisfy'd
           the
           thing
           
             is
             so
          
           ,
           or
           acquiesce
           to
           its
           Truth
           ,
           (
           as
           he
           must
           mean
           to
           make
           it
           〈◊〉
           for
           his
           purpose
           )
           not
           from
           the
           Conclusiveness
           of
           the
           Grounds
           it
           stands
           under
           ,
           or
           the
           prevalence
           of
           the
           Object
           upon
           my
           Understanding
           subduing
           it
           to
           Assent
           ,
           but
           because
           that
           Object
           is
           capable
           to
           bear
           no
           more
           ,
           or
           to
           discover
           it self
           no
           better
           to
           my
           sight
           ,
           is
           in
           plain
           terms
           to
           say
           ,
           that
           because
           the
           Obj●ct
           affords
           me
           no
           certain
           light
           to
           know
           whether
           it
           be
           or
           no
           ,
           therefore
           I
           will
           hold
           my self
           well
           appay'd
           ,
           and
           think
           't
           is
           Certain
           ;
           or
           thus
           ,
           Though
           I
           see
           absolutely
           speaking
           't
           is
           Uncertain
           ,
           yet
           as
           long
           as
           I
           see
           withal
           the
           Object
           can
           bear
           no
           more
           ,
           or
           cannot
           be
           made
           absolu●ely
           Certain
           ,
           I
           will
           therefore
           rest
           sat●sfy'd
           ,
           or
           judge
           't
           is
           absolutely
           Certain
           .
           If
           this
           be
           not
           his
           meaning
           ,
           I
           desire
           himself
           to
           inform
           me
           better
           :
           'T
           is
           evident
           to
           me
           it
           can
           be
           no
           other
           ,
           if
           he
           mean
           anyth●ng
           at
           all
           .
           His
           Intent
           is
           to
           evince
           a
           Deity
           ,
           and
           I
           declare
           heartily
           I
           have
           that
           good
           opinion
           of
           him
           as
           to
           hope
           that
           ,
           settled
           perhaps
           in
           that
           Assent
           by
           Practical
           Self-evidence
           as
           are
           the
           Vulgar
           ,
           and
           not
           by
           Skill
           or
           Principles
           as
           Scholars
           are
           ,
           (
           for
           his
           Speculation
           makes
           it
           absolutely
           Uncertain
           )
           he
           judges
           it
           to
           be
           
             absolutely
             Certain
          
           :
           Either
           then
           he
           judges
           his
           Motives
           he
           has
           to
           evince
           it
           ,
           Conclusive
           or
           no
           ;
           If
           Conclusive
           ,
           there
           needs
           no
           running
           about
           the
           Bush
           to
           tell
           us
           of
           several
           kinds
           of
           Proofs
           ,
           or
           laying
           such
           whimsical
           Principles
           ,
           fit
           for
           nothing
           but
           to
           make
           the
           witty
           Atheist
           laugh
           at
           Christianity
           ▪
           but
           it
           had
           been
           enough
           to
           stand
           
           to
           it
           heartily
           that
           the
           Thing
           must
           be
           so
           ,
           because
           the
           Arguments
           he
           brings
           conclude
           it
           to
           be
           so
           .
           But
           ,
           in
           case
           he
           fear'd
           his
           Motives
           were
           not
           absolutely
           Conclusive
           ,
           or
           able
           to
           evince
           the
           Truth
           of
           the
           Point
           ,
           (
           and
           that
           this
           is
           his
           Sentiment
           appears
           by
           his
           blaming
           me
           here
           ,
           p.
           20.
           for
           pretending
           to
           such
           to
           ground
           Faith
           )
           then
           indeed
           it
           was
           but
           good
           Policy
           ,
           or
           rather
           plain
           Necessity
           ,
           to
           lay
           some
           Principles
           ,
           by
           means
           of
           which
           he
           might
           compound
           the
           business
           between
           the
           Object
           and
           the
           Understanding
           ,
           after
           the
           same
           manner
           (
           though
           this
           seems
           but
           an
           odd
           method
           of
           proving
           )
           as
           Friends
           take
           up
           differences
           between
           good
           natur'd
           Creditors
           and
           the
           Debtor
           ,
           when
           he
           that
           owes
           is
           willi●●
           to
           do
           his
           utmost
           ,
           but
           yet
           is
           not
           solvent
           ;
           and
           〈◊〉
           was
           said
           before
           )
           so
           to
           accord
           the
           business
           to
           avoid
           rigorous
           Disputes
           ;
           that
           ,
           though
           the
           Understanding
           sees
           ,
           absolutely
           speaking
           ,
           the
           Thing
           is
           Vncertain
           ,
           and
           more
           Ligh●
           ,
           if
           it
           could
           be
           had
           ,
           is
           in
           reality
           due
           ere
           it
           can
           be
           satisfy'd
           of
           its
           absolute
           Certainty
           ;
           yet
           ,
           because
           the
           Object
           is
           able
           to
           afford
           no
           more
           ,
           't
           is
           awarded
           by
           their
           Umpire
           Dr.
           T.
           that
           the
           kind-hearted
           Understanding
           is
           to
           be
           content
           to
           rest
           appay'd
           ,
           and
           hold
           it
           notwithstanding
           to
           be
           absolutely
           Certain
           ;
           which
           is
           the
           same
           as
           to
           say
           ,
           that
           though
           I
           do
           not
           see
           the
           Thing
           to
           be
           so
           ,
           yet
           because
           the
           thing
           it self
           cannot
           be
           seen
           to
           be
           so
           ,
           I
           will
           fancy
           strongly
           or
           judge
           I
           see
           it
           to
           be
           so
           .
           Let
           us
           parallel
           it
           by
           Analogy
           to
           our
           Corporal
           Sight
           ,
           and
           the
           Discourse
           stands
           thus
           :
           Though
           I
           see
           not
           the
           Wall
           to
           be
           white
           ,
           because
           't
           is
           so
           far
           distant
           ,
           or
           the
           Air
           dusky
           ,
           yet
           because
           I
           can
           see
           it
           no
           better
           ,
           the
           
           Wall
           thus
           circumstanc'd
           not
           being
           able
           to
           inform
           my
           Eye
           clearly
           ;
           therefore
           despairing
           of
           the
           Walls
           affording
           me
           any
           better
           sight
           of
           it self
           ,
           I
           will
           piece
           out
           that
           degree
           of
           obscurity
           in
           the
           Object
           ,
           with
           a
           strong
           bending
           my
           Eyes
           till
           I
           fancy
           verily
           I
           see
           it
           to
           be
           white
           ;
           or
           rather
           ,
           out
           of
           a
           civil
           compliance
           with
           it's
           defect
           of
           visibleness
           ,
           I
           will
           verily
           judge
           and
           conclude
           it
           to
           be
           indeed
           of
           such
           a
           colour
           ;
           and
           then
           if
           any
           object
           folly
           to
           me
           for
           assenting
           upon
           infirm
           Grounds
           ,
           I
           will
           tell
           him
           he
           is
           ill-natur'd
           and
           unmerciful
           ,
           the
           poor
           Wall
           has
           done
           (
           alas
           )
           all
           it
           can
           ,
           and
           who
           can
           in
           reason
           desire
           more
           ?
        
         
           §
           .
           3.
           
           I
           expect
           Dr.
           T.
           will
           pretend
           degrees
           of
           Intellectual
           Sight
           ,
           and
           that
           by
           a
           less
           degree
           of
           Evidence
           he
           sees
           the
           Thing
           to
           be
           ,
           though
           't
           is
           not
           manifested
           to
           him
           by
           the
           greatest
           ;
           but
           't
           is
           impossible
           and
           even
           contradictory
           to
           Common
           Sence
           to
           imagine
           that
           a
           Reason
           which
           fal's
           short
           of
           being
           (
           according
           to
           the
           Maxims
           of
           Right
           Logick
           )
           absolutely
           Conclusive
           ,
           should
           beget
           any
           true
           Evidence
           or
           Intellectual
           Sight
           at
           all
           :
           if
           then
           he
           have
           no
           Conclusive
           Reason
           ,
           he
           is
           convinc'd
           to
           have
           
             no
             kind
          
           of
           Evidence
           :
           If
           he
           have
           ,
           let
           him
           produce
           it
           and
           stand
           by
           it
           ;
           and
           not
           persist
           thus
           to
           wrong
           the
           most
           weighty
           and
           most
           excellent
           Cause
           in
           the
           World
           ,
           by
           advancing
           such
           R●diculous
           Principles
           which
           like
           gilded
           Babbles
           look
           pretti●y
           at
           first
           ,
           but
           if
           we
           come
           once
           to
           grasp
           them
           close
           ,
           instead
           of
           solidity
           and
           Firmness
           ,
           which
           ought
           to
           be
           the
           Temper
           of
           Principles
           ,
           they
           vanish
           into
           perfect
           Nonsence
           and
           Contradiction
           ;
           importing
           in
           effect
           ,
           that
           though
           we
           ought
           to
           hold
           the
           
             Absolute
             Certainty
          
           of
           
           the
           Thing
           (
           for
           ,
           I
           suppose
           he
           would
           have
           his
           Auditors
           hold
           so
           concerning
           a
           Deity
           )
           yet
           ,
           because
           the
           Obj●ct
           admits
           
             no
             more
          
           Certainty
           ,
           we
           must
           fancy
           we
           have
           it
           without
           the
           Object
           :
           which
           amounts
           to
           this
           ,
           that
           we
           must
           necessarily
           hold
           a
           thing
           to
           be
           that
           which
           't
           is
           impossible
           it
           should
           in
           those
           Circumstances
           be
           
             seen
             to
             be
          
           ;
           that
           is
           ,
           it
           must
           be
           held
           to
           be
           that
           ,
           (
           viz.
           
             absolutely
             Certain
          
           )
           which
           at
           the
           same
           time
           't
           is
           held
           Impossible
           it
           
             should
             be
          
           .
           Is
           not
           this
           strange
           Logick
           !
        
         
           §
           .
           4.
           
           This
           Firm
           Principle
           then
           is
           far
           from
           being
           prov'd
           .
           Perhaps
           ,
           it
           can
           need
           none
           ,
           and
           so
           Dr.
           T.
           is
           excusable
           for
           not
           having
           prov'd
           it
           ▪
           nay
           more
           ,
           commendable
           ;
           For
           ,
           First
           Principles
           ,
           even
           by
           their
           being
           First
           ,
           are
           incapable
           of
           proof
           ,
           as
           himself
           says
           very
           well
           ,
           (
           p.
           38.
           )
           
             because
             there
             is
             nothing
             before
             them
             to
             demonstrate
             or
             prove
             them
             by
          
           ;
           and
           certainly
           ,
           this
           Principle
           ,
           if
           any
           has
           title
           to
           be
           held
           one
           of
           the
           very
           First
           because
           (
           as
           Dr.
           T.
           says
           here
           )
           no
           man
           can
           be
           certain
           of
           any
           thing
           at
           all
           ,
           unless
           he
           entertains
           this
           as
           a
           Firm
           Principle
           .
           Wherefore
           ,
           because
           it
           cannot
           be
           prov'd
           or
           
             made
             Evident
          
           ,
           and
           yet
           must
           be
           Evident
           ,
           it
           must
           be
           Self-evident
           ;
           that
           is
           ,
           its
           Terms
           must
           need
           nothing
           to
           discover
           their
           necessary
           connexion
           but
           Themselves
           ,
           or
           the
           Knowledge
           of
           their
           own
           Notions
           .
           To
           do
           Dr.
           T.
           right
           then
           ,
           we
           will
           take
           its
           Terms
           asunder
           ,
           and
           then
           see
           what
           they
           have
           to
           say
           to
           one
           another
           .
           His
           Principle
           form'd
           into
           a
           Categorical
           Propositi●n
           ,
           is
           this
           :
           
             Whatever
             thing
             is
             proved
             by
             as
             good
             Arguments
             as
             't
             is
             capable
             of
             ,
             and
             as
             well
             assur'd
             to
             us
             as
             it
             could
             possibly
             be
             ,
             supposing
             it
             were
             ,
             —
             is
             —
             not
             to
             be
             doubted
             of
             in
             
             reason
             but
             that
             '
             t
             is
             .
          
           Where
           all
           before
           the
           Copula
           [
           is
           ]
           is
           the
           Subject
           of
           the
           Proposition
           ;
           and
           all
           afte●
           it
           the
           Predicate
           .
           This
           known
           ,
           that
           I
           may
           offer
           my
           Adversary
           fair
           play
           ,
           I
           will
           endeavour
           to
           clear
           his
           true
           meaning
           ,
           lest
           cavilling
           at
           Equ●vocal
           words
           ,
           I
           may
           justly
           seem
           to
           baffle
           ,
           as
           himself
           does
           constantly
           ,
           when
           I
           ought
           to
           dispute
           .
           His
           Pred●cate
           seems
           to
           me
           very
           clear
           and
           void
           of
           all
           amb●gu●ty
           :
           but
           these
           words
           in
           the
           Subject
           
             as
             't
             is
             capable
             of
          
           ]
           and
           [
           
             as
             it
             could
             possibly
             be
          
           ]
           may
           bear
           two
           Sences
           ;
           one
           that
           the
           thing
           is
           absolutely
           incapable
           in
           
             any
             circumstance
          
           to
           be
           seen
           more
           evidently
           ,
           or
           
             absolutely
             Impossible
          
           to
           be
           better
           assur'd
           to
           us
           ;
           or
           else
           that
           't
           is
           onely
           ●ncapable
           or
           Impossible
           to
           be
           such
           
             hic
             &
             nunc
          
           ,
           that
           is
           ,
           taking
           the
           Understanding
           and
           Object
           
             thus
             circumstanc'd
          
           ,
           though
           ,
           absolutely
           speaking
           it
           could
           
             most
             perfectly
          
           be
           seen
           ,
           and
           
             most
             absolutely
          
           assur'd
           to
           us
           :
           Now
           't
           is
           evident
           from
           his
           Instance
           of
           Jamaica
           ,
           and
           the
           End
           he
           designs
           by
           it
           .
           viz.
           the
           knowledge
           of
           a
           Deity
           ,
           that
           he
           takes
           the
           words
           [
           capable
           ]
           and
           [
           possible
           ]
           in
           this
           later
           sence
           ;
           namely
           ,
           for
           what
           's
           such
           (
           partly
           at
           least
           )
           from
           the
           Circumstance
           ,
           and
           not
           wholly
           from
           the
           Object
           it self
           absolutely
           consider'd
           for
           't
           is
           manifest
           that
           Jamaica
           it self
           is
           
             more
             evidently
          
           known
           by
           them
           who
           live
           in
           it
           than
           by
           us
           ,
           and
           the
           Existence
           of
           the
           Deity
           more
           clearly
           seen
           and
           better
           assur'd
           to
           those
           in
           Heaven
           ,
           and
           in
           likelihood
           to
           some
           particular
           Saints
           on
           Earth
           ,
           especially
           illuminated
           ,
           than
           't
           is
           to
           Us
           ,
           or
           the
           Generality
           .
           This
           being
           so
           ,
           the
           true
           meaning
           of
           his
           Principle
           stands
           thus
           :
           
             Whatever
             thing
             is
             prov'd
             by
             as
             good
             Arguments
             as
          
           (
           considering
           
           the
           circumstances
           of
           the
           Object
           and
           the
           Understanding
           )
           
             't
             is
             capable
             of
             ,
             and
             as
             well
             assur'd
             to
             us
             as
          
           (
           considering
           the
           same
           circumstances
           )
           
             it
             could
             possibly
             be
             supposing
             it
             were
             —
             is
             —
             not
             to
             be
             doubted
             of
             in
             reason
             but
             '
             t
             is
             .
          
           And
           now
           I
           request
           Dr.
           T.
           to
           go
           to
           work
           like
           a
           Scholar
           ,
           and
           show
           me
           by
           what
           means
           one
           can
           possibly
           see
           these
           two
           Terms
           to
           be
           the
           same
           ,
           and
           so
           the
           Proposition
           to
           be
           True
           ?
           Is
           it
           by
           means
           of
           their
           being
           materially
           the
           same
           ,
           or
           
             the
             same
             with
             a
             Third
          
           ?
           Where
           is
           this
           Third
           Term
           to
           prove
           it
           ?
           And
           why
           does
           not
           he
           produce
           it
           ?
           Or
           indeed
           how
           can
           this
           be
           pretended
           ,
           since
           ,
           according
           to
           him
           ,
           no
           man
           can
           be
           Certain
           of
           any
           thing
           at
           all
           ,
           nor
           consequently
           of
           the
           Connexion
           of
           that
           Third
           Term
           with
           two
           others
           ,
           unless
           this
           Firm
           Principle
           be
           first
           admitted
           .
           Is
           it
           then
           by
           their
           being
           the
           same
           with
           one
           another
           immediately
           ,
           or
           of
           the
           same
           most
           formal
           notion
           ?
           Dr.
           T.
           disavows
           it
           absolutely
           ,
           for
           then
           the
           Proposition
           were
           Identical
           ,
           which
           he
           makes
           a
           publick
           Declaration
           to
           all
           the
           world
           
             he
             will
             have
             nothing
             to
             do
             with
             .
          
           Is
           one
           of
           the
           Terms
           the
           Definition
           ,
           or
           a
           direct
           part
           of
           the
           Definition
           of
           the
           other
           ,
           that
           so
           (
           at
           least
           )
           they
           may
           deserve
           to
           be
           held
           to
           some
           degree
           formally
           Identical
           ,
           though
           not
           
             most
             formally
          
           ?
           Himself
           pretends
           it
           not
           ;
           and
           did
           he
           pretend
           it
           ,
           't
           will
           appear
           shortly
           how
           far
           they
           are
           from
           such
           a
           near
           Relation
           and
           Connexion
           to
           one
           another
           .
           Is
           there
           then
           any
           
             other
             way
          
           left
           for
           these
           Terms
           to
           cohere
           ,
           which
           is
           neither
           
             by
             themselves
          
           immediately
           ,
           nor
           by
           a
           Third
           ?
           Not
           all
           the
           wit
           of
           man
           can
           invent
           or
           even
           imagine
           any
           other
           :
           'T
           is
           evident
           then
           they
           cohere
           not
           at
           
           all
           ,
           and
           so
           the
           Proposition
           is
           so
           far
           from
           being
           a
           First
           Principle
           ,
           that
           't
           is
           absolutely
           False
           .
        
         
           §
           .
           5.
           
           This
           is
           farther
           demonstrated
           ,
           because
           its
           Contradictory
           is
           True.
           For
           't
           is
           plain
           to
           common
           Sence
           that
           many
           things
           prov'd
           by
           as
           good
           Arguments
           as
           (
           in
           these
           circumstances
           )
           they
           are
           capable
           of
           ,
           and
           as
           well
           assur'd
           to
           us
           as
           (
           in
           these
           circumstances
           )
           they
           could
           possibly
           be
           ,
           supposing
           they
           were
           ,
           are
           yet
           ,
           for
           all
           that
           ,
           liable
           to
           doubt
           :
           For
           some
           things
           are
           so
           remov'd
           from
           our
           knowledge
           that
           we
           can
           have
           but
           very
           little
           Light
           concerning
           their
           Natures
           and
           Existence
           :
           Must
           therefore
           every
           Reason
           in
           that
           case
           ,
           how
           slight
           and
           trivial
           soever
           ,
           be
           necessarily
           judg'd
           sufficient
           to
           make
           the
           Thing
           be
           held
           undoubtedly
           True.
           Some
           think
           they
           have
           probable
           Arguments
           that
           there
           are
           Men
           in
           the
           Moon
           ,
           and
           in
           the
           rest
           of
           the
           Stars
           ;
           must
           they
           therefore
           upon
           some
           likely
           or
           seeming
           Reason
           judge
           the
           thing
           is
           so
           ,
           because
           't
           is
           not
           capable
           ,
           considering
           our
           Circumstances
           ,
           even
           
             though
             it
             were
          
           ,
           to
           be
           known
           better
           .
           There
           is
           some
           Probability
           the
           King
           of
           China
           is
           now
           while
           I
           write
           ,
           consulting
           about
           the
           affairs
           of
           his
           Empire
           ,
           or
           else
           at
           a
           Feast
           ,
           or
           a
           Hunting
           ,
           because
           Monarchs
           use
           such
           Employments
           and
           Entertainments
           ,
           and
           in
           these
           circumstances
           't
           is
           all
           the
           Light
           I
           can
           have
           concerning
           that
           point
           :
           Is
           it
           therefore
           past
           doubt
           that
           
             't
             is
             so
          
           ?
           Who
           sees
           not
           that
           witty
           men
           find
           plausible
           Reasons
           for
           any
           ●hing
           ,
           even
           though
           it
           be
           most
           forrein
           from
           our
           Circumstances
           of
           knowing
           it
           certainly
           ;
           and
           ,
           so
           ,
           in
           case
           it
           were
           ,
           could
           give
           us
           no
           mo●e
           light
           concerning
           it self
           ;
           must
           it
           therefore
           be
           forthwith
           
           held
           
             undoubtedly
             so
          
           ?
           Suppose
           it
           were
           propos'd
           to
           debate
           whether
           the
           Stars
           were
           even
           or
           odd
           ,
           and
           no
           better
           Argument
           could
           be
           found
           (
           as
           truly
           ,
           though
           it
           be
           a
           ridiculous
           one
           ,
           't
           is
           hard
           to
           find
           a
           better
           )
           but
           onely
           this
           ,
           that
           Virgil
           says
           ,
           
             Numero
             Deus
             impare
             gaudet
             .
          
        
         
           And
           therefore
           Odd
           Number
           is
           the
           best
           ,
           and
           so
           fitting
           to
           be
           found
           in
           such
           vast
           and
           Noble
           parts
           of
           the
           Universe
           as
           the
           Stars
           .
           Were
           it
           not
           a
           wise
           business
           now
           upon
           so
           simple
           a
           Reason
           to
           judge
           that
           the
           Stars
           are
           undoubtedly
           Odd
           ?
           Yet
           this
           is
           perfectly
           agreeable
           to
           Dr.
           T's
           First
           Principle
           .
           This
           is
           all
           the
           Light
           the
           Stars
           are
           capable
           to
           give
           us
           at
           this
           distance
           ,
           and
           were
           they
           
             indeed
             Odd
          
           ,
           yet
           we
           could
           have
           no
           knowledge
           of
           them
           by
           any
           better
           Arguments
           than
           this
           ;
           so
           that
           we
           must
           either
           content
           our selves
           with
           this
           ,
           or
           take
           nothing
           :
           wherefore
           says
           Dr.
           T.
           unless
           you
           will
           deny
           a
           most
           
             Firm
             Principle
          
           ,
           and
           by
           doing
           so
           be
           rendred
           incapable
           of
           being
           
             Certain
             of
             any
             thing
          
           (
           too
           great
           a
           penalty
           one
           would
           think
           for
           so
           small
           a
           fault
           !
           )
           the
           Thing
           must
           be
           concluded
           Certain
           ,
           and
           Odd
           they
           shall
           be
           .
        
         
           §
           .
           6.
           
           Be
           it
           spoken
           then
           with
           honour
           to
           Dr.
           T.
           he
           is
           the
           first
           Author
           of
           this
           All-ascertaining
           First
           Principle
           ,
           which
           by
           the
           way
           ,
           is
           a
           shrewd
           Argument
           't
           is
           none
           ,
           since
           Nature
           never
           instill'd
           it
           into
           all
           Mankind
           )
           and
           of
           a
           new
           method
           to
           arrive
           at
           Certainty
           of
           all
           things
           ,
           so
           easie
           ,
           so
           compendious
           ,
           as
           the
           World
           never
           heard
           the
           like
           ;
           all
           ,
           even
           the
           rudest
           may
           comprehend
           it
           ,
           nay
           perhaps
           be
           as
           
           wise
           as
           the
           wisest
           :
           For
           all
           can
           understand
           as
           much
           of
           the
           Object
           as
           in
           their
           circumstances
           they
           
             can
             do
          
           ,
           and
           the
           wisest
           can
           do
           no
           more
           ;
           and
           this
           rare
           Method
           requires
           no
           more
           but
           that
           the
           Object
           be
           known
           as
           well
           as
           't
           is
           capable
           to
           be
           known
           in
           every
           ones
           circumstances
           ,
           and
           that
           the
           Persons
           do
           
             not
             doubt
          
           of
           it
           ;
           which
           the
           rudest
           will
           do
           the
           least
           of
           all
           other
           ;
           which
           done
           ,
           they
           are
           according
           to
           him
           Certain
           of
           it
           ,
           and
           all
           is
           well
           .
        
         
           §
           .
           7.
           
           This
           Principle
           is
           moreover
           utterly
           Impertinent
           to
           the
           End
           't
           is
           produc'd
           for
           .
           To
           show
           which
           ,
           we
           are
           to
           consider
           ,
           that
           we
           are
           bound
           to
           Assent
           to
           the
           Existence
           of
           a
           Deity
           ,
           to
           
             hold
             it
             firmly
          
           as
           a
           Certain
           Truth
           ,
           and
           dy
           (
           if
           need
           were
           )
           to
           attest
           it
           ,
           and
           not
           barely
           
             not
             to
             make
             any
             doubt
             of
             it
             .
          
           To
           declare
           this
           point
           more
           fully
           ,
           and
           so
           manifest
           how
           far
           short
           Dr.
           T.
           falls
           ,
           when
           he
           undertakes
           to
           lay
           Principles
           ,
           we
           are
           to
           reflect
           ,
           that
           we
           have
           two
           Acts
           of
           our
           Understanding
           ,
           call'd
           Assent
           and
           Dis●●●sent
           ,
           that
           is
           ,
           an
           interiour
           yielding
           or
           denying
           a
           thing
           to
           be
           ;
           between
           which
           is
           plac'd
           a
           kind
           of
           Neutral
           Act
           ,
           which
           is
           neither
           one
           nor
           the
           other
           ,
           call'd
           Suspense
           .
           Now
           the
           two
           former
           of
           these
           consist
           in
           an
           Indivisible
           ,
           as
           do
           their
           Objects
           ,
           is
           and
           
             is
             not
          
           ,
           and
           so
           admit
           no
           Latitude
           .
           But
           Suspense
           ,
           even
           for
           that
           very
           Reason
           ,
           admits
           of
           many
           degrees
           ,
           which
           I
           explain
           thus
           .
           If
           we
           consider
           it
           abstractedly
           from
           its
           differences
           ,
           't
           is
           a
           meer
           not
           yielding
           to
           Assent
           and
           Di●●ssent
           ,
           and
           (
           if
           any
           where
           )
           't
           is
           found
           ,
           or
           at
           least
           conceiveable
           to
           be
           found
           in
           the
           very
           middle
           between
           those
           two
           Acts
           now
           mention'd
           ,
           without
           the
           least
           inclination
           to
           
           either
           of
           them
           ;
           wherefore
           one
           of
           its
           Differences
           is
           
             inclining
             towards
             Assent
          
           ,
           and
           may
           perhaps
           not
           unfitly
           be
           call'd
           
             Intellectual
             Hope
          
           ;
           because
           ,
           if
           the
           thing
           be
           our
           Concern
           ,
           't
           is
           apt
           to
           principle
           that
           disposition
           of
           the
           Will
           which
           we
           properly
           call
           by
           that
           name
           .
           The
           other
           Difference
           is
           a
           dis●inclining
           to
           Assent
           ,
           or
           an
           
             Inclining
             towards
             Dis●●ssent
          
           ,
           which
           it
           were
           not
           much
           amiss
           to
           term
           
             Intellectual
             Fear
          
           ;
           because
           ,
           if
           we
           be
           concern'd
           in
           the
           Being
           of
           that
           Thing
           ,
           't
           is
           apt
           to
           excite
           in
           us
           that
           Passion
           or
           disposition
           of
           the
           Will
           which
           is
           call'd
           by
           that
           name
           ;
           whence
           't
           is
           generally
           call'd
           Doubt
           ,
           which
           includes
           some
           degree
           of
           Fear
           .
           These
           two
           Differences
           have
           innumerable
           multitudes
           of
           other
           Differences
           or
           Degrees
           compris'd
           under
           them
           ,
           according
           as
           the
           Probabilities
           (
           which
           here
           solely
           reign
           )
           are
           apt
           to
           beget
           more
           or
           less
           Appearance
           of
           Likelihood
           that
           the
           Thing
           is
           ;
           but
           no
           Probability
           how
           high
           soever
           can
           in
           true
           Reason
           beget
           Assent
           ,
           because
           the
           highest
           Probability
           that
           is
           can
           only
           render
           the
           thing
           seen
           to
           be
           
             highly
             probable
             to
             be
          
           ,
           which
           is
           evidently
           a
           different
           effect
           from
           making
           it
           seen
           
             to
             be
          
           absolutely
           ,
           really
           ,
           and
           indeed
           ;
           since
           when
           I
           once
           see
           this
           by
           virtue
           of
           some
           Conclusive
           (
           that
           is
           ,
           more
           than
           probable
           )
           motive
           ,
           I
           see
           't
           is
           
             Impossible
             hic
             &
             nunc
          
           not
           to
           be
           ,
           or
           impossible
           my
           Conclusion
           should
           be
           False
           ;
           but
           I
           do
           not
           see
           this
           when
           I
           have
           a
           very
           high
           Probability
           ;
           Experience
           telling
           every
           man
           who
           is
           meanly
           practis'd
           in
           the
           World
           ,
           that
           very
           high
           Probabilities
           often
           deceive
           us
           ;
           as
           when
           a
           Glass
           thrown
           against
           the
           Ground
           breaks
           no
           ▪
           when
           a
           House
           deem'd
           very
           strong
           falls
           down
           suddenly
           ,
           
           and
           a
           thousand
           such-like
           odd
           Contingencies
           .
           But
           there
           needs
           no
           more
           to
           evince
           that
           all
           is
           to
           be
           called
           Suspense
           ,
           till
           we
           arrive
           at
           Assent
           ,
           than
           to
           reflect
           that
           Suspense
           is
           relative
           to
           Assent
           ,
           as
           appears
           by
           the
           English
           phrase
           [
           
             To
             suspend
             ones-Assent
          
           ]
           intimating
           that
           assoon
           as
           Suspense
           is
           taken
           away
           ,
           immediately
           Assent
           follows
           ;
           which
           devolves
           into
           this
           ,
           that
           all
           is
           Suspense
           till
           we
           come
           to
           Assent
           .
           Indeed
           ,
           some
           things
           so
           very
           seldom
           happen
           ,
           as
           ,
           that
           a
           House
           ,
           seemingly
           firm
           ,
           should
           fall
           ,
           and
           such
           like
           rare
           Casualties
           ,
           that
           unattentive
           men
           are
           apt
           to
           assent
           absolutely
           upon
           such
           a
           very
           high
           Probability
           ,
           and
           even
           in
           the
           wis●st
           it
           seems
           to
           counterfeit
           a
           perfect
           Assent
           ,
           and
           to
           have
           no
           degree
           at
           all
           of
           Suspense
           in
           it
           ;
           notwithstanding
           I
           absolutely
           deny
           any
           truly-wise
           or
           rational
           man
           goes
           to
           work
           on
           that
           manner
           ;
           but
           ,
           by
           seeing
           the
           Casualties
           to
           which
           our
           Uncertain
           state
           is
           expos'd
           ,
           and
           laying
           to
           heart
           the
           sudden
           Chances
           that
           happen
           to
           others
           ,
           which
           might
           have
           been
           his
           own
           case
           ;
           hereupon
           ,
           not
           with
           a
           perpetual
           anxious
           doubt
           (
           the
           danger
           is
           too
           unl●ke●y
           to
           require
           that
           )
           but
           with
           a
           prudent
           care
           ,
           lest
           it
           should
           be
           his
           own
           Lot
           to
           be
           so
           suddenly
           surpriz'd
           ,
           he
           endeavours
           to
           stand
           daily
           on
           his
           guard
           ,
           and
           out
           of
           that
           consideration
           ,
           to
           keep
           a
           good
           Conscience
           and
           a
           Will
           resign'd
           to
           Gods
           in
           all
           things
           ;
           which
           disposition
           evidently
           discovers
           some
           degree
           of
           Suspense
           .
           As
           for
           careless
           and
           inconsiderate
           Livers
           ,
           I
           doubt
           not
           but
           they
           often
           Assent
           absolutely
           the
           world
           's
           their
           own
           ,
           beyond
           reason
           ,
           that
           is
           ,
           out
           of
           meer
           passion
           and
           precipitancy
           ,
           till
           some
           imminent
           danger
           give
           a
           check
           
           to
           their
           blind
           Security
           ;
           but
           the
           Reward
           of
           their
           Unreasonableness
           and
           Rashness
           in
           assenting
           absolutely
           without
           just
           ground
           ,
           is
           this
           ,
           that
           they
           have
           even
           from
           hence
           some
           less
           degree
           of
           Concern
           to
           amend
           their
           lives
           ;
           and
           ,
           if
           they
           be
           overtaken
           with
           any
           sudden
           disaster
           ,
           less
           (
           if
           any
           )
           resignation
           to
           Gods
           holy
           disposition
           than
           they
           would
           have
           had
           ,
           had
           they
           kept
           awake
           that
           degree
           of
           Suspense
           in
           their
           minds
           which
           Right
           Reason
           (
           the
           nature
           God
           had
           given
           them
           )
           requir'd
           they
           should
           .
        
         
           §
           8.
           
           'T
           is
           time
           now
           to
           apply
           this
           discourse
           to
           Dr.
           T's
           Performances
           .
           It
           appears
           hence
           that
           one
           may
           have
           no
           reason
           to
           doubt
           of
           a
           thing
           ,
           and
           yet
           withall
           have
           no
           reason
           in
           the
           world
           to
           assent
           firmly
           to
           it
           as
           a
           most
           Certain
           Truth
           ,
           which
           onely
           is
           to
           his
           purpose
           :
           And
           this
           may
           be
           done
           two
           ways
           ,
           either
           by
           perfectly
           suspending
           and
           inclining
           to
           neither
           side
           ;
           as
           we
           experience
           our
           Understanding
           now
           bears
           it self
           in
           order
           to
           the
           Stars
           being
           Even
           or
           Odd
           :
           Or
           by
           strongly
           hoping
           or
           
             inclining
             to
             Assent
          
           the
           Thing
           is
           True
           ;
           as
           when
           we
           expect
           a
           Friend
           such
           a
           time
           at
           London
           who
           never
           us'd
           to
           break
           his
           word
           ;
           which
           expectation
           ,
           though
           one
           may
           have
           very
           great
           ground
           to
           hope
           will
           not
           deceive
           us
           ,
           yet
           it
           were
           a
           mad
           thing
           to
           assent
           to
           it
           as
           firmly
           as
           I
           do
           to
           my
           Faith
           ,
           or
           that
           there
           is
           a
           GOD.
           But
           what
           I
           most
           admire
           is
           ,
           that
           Dr.
           T.
           can
           think
           an
           Actual
           
             not
             doubting
          
           ,
           or
           
             seeing
             no
             just
             cause
             to
             doubt
             ,
          
           is
           a
           competent
           assurance
           of
           the
           Grounds
           for
           Christian
           Faith
           ,
           as
           he
           all
           over
           inculcates
           .
           For
           not
           to
           repeat
           over
           again
           what
           hath
           been
           lately
           prov'd
           ,
           that
           a
           bare
           
             not
             doubting
          
           is
           not
           sufficient
           
           to
           make
           a
           man
           a
           Christian●
           't
           is
           evident
           first
           that
           Turks
           ,
           Jews
           and
           Heathens
           ,
           the
           Generality
           at
           least
           ,
           are
           fully
           perswaded
           what
           they
           hold
           is
           ●rue
           ,
           and
           
             see
             no
             just
             cause
             to
             doubt
             it
          
           ;
           whence
           by
           this
           kind
           of
           arguing
           ,
           if
           it
           be
           sufficient
           for
           Christian
           Faith
           to
           have
           such
           Grounds
           as
           exclude
           Doubt
           in
           its
           Adherents
           ,
           Turcism
           ,
           Judaism
           ,
           and
           perhaps
           Paganism
           too
           ,
           may
           claim
           to
           be
           true
           Religions
           by
           the
           same
           Title
           ;
           and
           ,
           if
           the
           Certainty
           or
           Security
           of
           Christian
           Religion
           be
           no
           more
           but
           a
           freedom
           from
           doubt
           ,
           all
           those
           wicked
           Sects
           have
           good
           reason
           to
           be
           held
           Certain
           too
           ;
           and
           so
           both
           sides
           of
           the
           Contradiction
           may
           become
           Certain
           ,
           by
           which
           stratagem
           Dr.
           T.
           is
           as
           compleatly
           revenged
           of
           his
           Enemies
           ,
           
             Identical
             Propositions
          
           ,
           as
           his
           own
           heart
           could
           wish
           ,
           and
           rewards
           his
           dear
           Friends
           and
           faithful
           Abetters
           ,
           direct
           Contradictions
           ,
           very
           honourably
           ;
           advancing
           them
           to
           be
           First
           Principles
           ,
           and
           even
           as
           Certain
           as
           Faith
           it self
           .
           Secondly
           ,
           Passion
           and
           Vice
           can
           breed
           in
           a
           man
           a
           full
           persuasion
           that
           an
           Errour
           is
           True
           ,
           and
           such
           an
           apprehension
           as
           shall
           take
           away
           all
           Actual
           Doubt
           ;
           nay
           the
           more
           Passion
           a
           man
           is
           in
           ,
           and
           the
           more
           obstinate
           he
           is
           in
           that
           passion
           ,
           the
           less
           still
           he
           doubts
           :
           so
           that
           by
           Dr.
           T's
           Logick
           no
           man
           can
           tell
           whether
           Christianity
           be
           indeed
           
             Rationally-wise
             or
             passionately-foolish
          
           ,
           in
           ca●e
           the
           Test
           of
           its
           Certainty
           ,
           or
           the
           Adequate
           Effect
           of
           its
           Grounds
           be
           not
           a
           
             steady
             Assent
          
           that
           't
           is
           True
           ;
           that
           is
           ,
           if
           the
           Motives
           to
           embrace
           it
           be
           not
           Conclusive
           of
           the
           Truth
           of
           its
           Doctrine
           ,
           but
           one●y
           Exclusive
           of
           Doubt
           .
           Thirdly
           ,
           Ignorance
           and
           dull
           Rudene●s
           is
           easily
           appay'd
           with
           any
           silly
           Reason
           
           and
           so
           a
           most
           excellent
           way
           to
           be
           void
           of
           Actual
           Doubt
           ,
           nay
           of
           all
           men
           in
           the
           world
           those
           who
           are
           perfectly
           ignorant
           see
           the
           least
           cause
           of
           doubting
           ,
           being
           least
           able
           to
           raise
           any
           ;
           wherefore
           ,
           if
           being
           
             free
             from
             seeing
             any
             just
             cause
             of
             doubt
             ,
          
           be
           the
           utmost
           Effect
           of
           Christian
           Grounds
           ,
           let
           all
           Christians
           be
           but
           grosly
           ignorant
           ,
           and
           they
           shall
           immediately
           without
           more
           ado
           become
           as
           Free
           from
           Actual
           Doubt
           as
           may
           be
           ;
           and
           by
           that
           means
           be
           the
           best
           Christians
           in
           the
           world
           ;
           and
           ,
           consequently
           ,
           Ignorance
           be
           fundamentally
           establish'd
           by
           Dr.
           
             T.
             the
             Mother
             of
             all
             True
             Devotion
             .
          
           Fourthly
           ,
           Though
           out
           of
           a
           stupid
           carelesness
           men
           use
           to
           take
           many
           things
           for
           granted
           upon
           slight
           Grounds
           while
           't
           is
           cheap
           to
           admit
           them
           ,
           and
           no
           danger
           accrues
           upon
           the
           owning
           them
           ;
           yet
           experience
           teaches
           us
           ,
           that
           when
           any
           great
           Inconvenience
           presses
           ,
           as
           the
           loss
           of
           Friends
           ,
           Livelihood
           ,
           or
           Life
           ,
           Reason
           our
           true
           Nature
           ,
           teaches
           men
           to
           study
           their
           careless
           thoughts
           over
           again
           ;
           by
           which
           means
           they
           begin
           now
           to
           Doubt
           of
           that
           which
           before
           they
           took
           for
           granted
           ,
           if
           they
           have
           not
           Certain
           Motives
           to
           establish
           them
           in
           the
           Truth
           of
           what
           they
           profess
           ,
           and
           to
           ascertain
           to
           them
           some
           equivalent
           Good
           at
           least
           to
           what
           they
           are
           in
           danger
           to
           forego
           .
           In
           which
           case
           I
           fear
           it
           will
           yield
           small
           strength
           to
           a
           man
           put
           in
           such
           a
           strong
           Temptation
           ,
           to
           find
           upon
           review
           of
           his
           Grounds
           ,
           that
           they
           were
           onely
           able
           to
           make
           him
           
             let
             them
             pass
          
           for
           good
           ones
           ,
           while
           the
           Concern
           was
           remoter
           and
           less
           ,
           but
           that
           notwithstanding
           all
           these
           ,
           he
           sees
           they
           may
           perhaps
           be
           False
           ,
           and
           himself
           a
           great
           Fool
           for
           
           holding
           them
           True
           without
           Reasons
           convincing
           them
           to
           be
           so
           ;
           and
           consequently
           foolish
           (
           perhaps
           wicked
           to
           boot
           )
           for
           suffering
           so
           deeply
           to
           attest
           them
           .
           If
           Dr.
           T.
           reply
           ,
           That
           such
           men
           dying
           for
           what
           they
           conceiv'd
           Truth
           ,
           
             meant
             well
          
           ,
           and
           consequently
           acted
           virtuously
           ;
           I
           must
           ask
           him
           how
           he
           knows
           that
           ,
           or
           can
           make
           them
           know
           it
           ,
           unless
           he
           propose
           Motives
           to
           conclude
           those
           Tenets
           True
           :
           For
           as
           Errour
           is
           the
           Parent
           and
           Origin
           of
           all
           Vice
           ,
           so
           is
           Truth
           of
           all
           Virtue
           ;
           nor
           is
           Virtue
           any
           thing
           but
           a
           Disposition
           of
           the
           Will
           to
           follow
           Reason
           or
           Truth
           .
           Whence
           ,
           if
           we
           cannot
           be
           ab●olutely
           Certain
           any
           Tenet
           we
           follow
           is
           Truth
           ,
           we
           cannot
           be
           absolutely-Certain
           any
           Action
           is
           Virtuous
           ;
           and
           't
           is
           not
           enough
           to
           make
           a
           man
           Virtuous
           to
           mean
           well
           in
           common
           ,
           or
           intend
           to
           do
           his
           Duty
           ,
           and
           be
           onely
           free
           from
           doubt
           all
           the
           while
           ,
           unless
           they
           have
           some
           substantial
           Truth
           to
           proceed
           upon
           ,
           which
           renders
           their
           meaning
           and
           particular
           Action
           Good
           as
           to
           the
           main
           ,
           by
           directing
           it
           to
           that
           which
           is
           mans
           true
           Happiness
           :
           For
           't
           is
           questionless
           that
           the
           Generality
           of
           the
           Heathens
           who
           worship'd
           
             Juno
             ,
             Venus
             ,
             Vulcan
          
           ,
           and
           the
           rest
           of
           that
           Rabble
           ,
           meant
           well
           in
           Common
           ,
           were
           free
           from
           actual
           doubt
           ,
           nay
           had
           Dr.
           T's
           
             Moral
             Certainty
          
           too
           ,
           that
           is
           ▪
           had
           a
           firm
           and
           
             undoubted
             Assent
          
           upon
           such
           Grounds
           as
           would
           
             fully
             satisfie
             a
             Prudent
             man
          
           ,
           for
           many
           of
           them
           were
           men
           of
           great
           Natural
           Prudence
           ,
           and
           were
           actually
           satisfy'd
           with
           the
           Motives
           they
           had
           for
           Polytheism
           ;
           Lastly
           ,
           they
           had
           Dr.
           T's
           
             Firm
             Principle
          
           too
           on
           their
           side
           ,
           for
           they
           had
           (
           as
           far
           as
           they
           could
           discern
           )
           the
           Judgment
           
           of
           the
           whole
           World
           round
           about
           them
           ,
           that
           is
           ,
           as
           much
           as
           the
           nature
           of
           the
           thing
           could
           give
           them
           ,
           though
           it
           were
           ;
           for
           had
           there
           been
           indeed
           such
           Gods
           and
           Goddesses
           ,
           yet
           ,
           being
           in
           Heaven
           ,
           they
           could
           have
           no
           more
           light
           concerning
           them
           than
           by
           Authority
           of
           others
           (
           relating
           also
           ,
           as
           doubtlesly
           they
           did
           ,
           many
           wonderful
           things
           conceived
           to
           be
           done
           by
           their
           means
           )
           and
           on
           the
           other
           side
           they
           had
           all
           the
           Authority
           extant
           at
           that
           time
           for
           them
           ;
           and
           what
           doubts
           soever
           a
           few
           Speculative
           and
           Learned
           men
           rais'd
           concerning
           them
           ,
           yet
           the
           Generality
           ,
           who
           were
           unacquainted
           with
           their
           thoughts
           ,
           had
           no
           occasion
           to
           raise
           any
           at
           all
           :
           These
           advantages
           I
           say
           ,
           the
           Heathens
           had
           ,
           parallel
           within
           a
           very
           little
           ,
           if
           not
           altogether
           ,
           to
           Dr.
           T's
           Grounds
           and
           Principles
           ;
           that
           is
           ,
           able
           to
           produce
           an
           equal
           Effect
           ,
           
             viz.
             Not-doubting
          
           :
           Yet
           because
           all
           hapt
           to
           be
           a
           Lye
           that
           they
           proceeded
           on
           ,
           all
           their
           Religion
           for
           all
           this
           was
           wicked
           ;
           and
           the
           the
           most
           zealous
           Devotion
           to
           Dame
           Juno
           and
           the
           rest
           ,
           nay
           dying
           for
           their
           sakes
           ,
           was
           notwithstanding
           their
           good
           meaning
           in
           common
           ,
           Dr.
           T's
           Moral
           Certainty
           and
           Firm
           Principle
           ,
           a
           diabolical
           and
           mischievous
           Action
           ,
           not
           a
           jot
           better
           ,
           as
           to
           the
           effect
           of
           gaining
           Heaven
           ,
           than
           the
           making
           their
           Children
           pass
           through
           the
           Fire
           to
           Moloch
           ;
           perverting
           and
           destroying
           the
           Soul
           that
           perform'd
           it
           ,
           nay
           dy'd
           for
           it
           ;
           by
           addicting
           it
           to
           what
           was
           not
           its
           
             true
             last
             End
          
           or
           Eternal
           Good
           ;
           and
           all
           this
           because
           there
           wanted
           Truth
           at
           the
           bottom
           to
           render
           those
           Actions
           and
           Sufferings
           Virtuous
           :
           Wherefore
           unless
           Dr.
           T.
           produces
           some
           immoveable
           Grounds
           to
           
           establish
           Christianity
           to
           be
           most
           certainly
           True
           ,
           especially
           the
           Existence
           of
           a
           Deity
           ;
           which
           enfe●bled
           ,
           all
           the
           rest
           falls
           down
           to
           the
           Ground
           ,
           he
           can
           never
           convince
           that
           either
           Acting
           or
           Suffering
           for
           it
           is
           a
           Virtue
           ,
           any
           more
           than
           it
           was
           in
           Heathenism
           when
           the
           same
           was
           done
           for
           their
           False
           Gods
           ,
           and
           so
           he
           can
           never
           with
           reason
           persuade
           his
           Auditory
           to
           it
           ;
           but
           having
           once
           prov'd
           that
           ,
           it
           matters
           less
           whether
           all
           the
           Assenters
           penetrate
           the
           full
           force
           of
           the
           motive
           or
           no
           ;
           for
           if
           once
           it
           be
           put
           to
           be
           True
           ,
           all
           Actions
           and
           Sufferings
           proceeding
           from
           those
           Truths
           shall
           connaturally
           addict
           those
           Souls
           to
           their
           True
           Last
           End
           ,
           and
           dispose
           them
           for
           it
           ,
           though
           their
           Understandings
           be
           never
           so
           imperfect
           ;
           and
           their
           good
           or
           well-meaning
           will
           certainly
           bring
           them
           to
           Heaven
           ;
           but
           't
           is
           because
           their
           Will
           and
           its
           Affections
           were
           Good
           ;
           which
           they
           could
           not
           be
           (
           as
           is
           prov'd
           )
           were
           they
           not
           built
           upon
           some
           Truth
           .
        
         
           §
           .
           9.
           
           Again
           ,
           Dr.
           T.
           discourses
           all
           along
           as
           if
           all
           were
           well
           when
           one
           is
           free
           from
           all
           doubt
           ;
           but
           I
           would
           desire
           his
           Friends
           seriously
           to
           ask
           him
           one
           question
           ,
           which
           is
           ,
           whether
           ,
           though
           his
           Grounds
           exclude
           all
           doubt
           from
           his
           mind
           
             at
             present
          
           ,
           yet
           he
           sees
           any
           certain
           Reason
           why
           he
           may
           not
           perhaps
           come
           to
           doubt
           of
           all
           his
           Faith
           ,
           and
           even
           of
           a
           Godhead
           too
           
             to
             morrow
          
           ?
           If
           he
           says
           ,
           
             He
             sees
             not
             but
             he
             may
             ,
          
           he
           must
           say
           withal
           ,
           that
           he
           
             sees
             it
             not
          
           (
           and
           consequently
           holds
           it
           not
           )
           
             to
             be
             True
          
           ;
           for
           if
           he
           once
           saw
           it
           to
           be
           Truth
           ,
           he
           could
           not
           hold
           it
           possible
           ever
           to
           
             be
             doubted
             of
          
           with
           reason
           .
           If
           he
           affirms
           that
           he
           sees
           he
           can
           never
           come
           with
           reason
           to
           doubt
           
           of
           it
           ,
           then
           he
           sees
           his
           Grounds
           for
           holding
           it
           
             cannot
             possibly
             be
             shown
             False
          
           ,
           else
           it
           might
           both
           be
           doubted
           and
           (
           what
           is
           more
           )
           deny'd
           ,
           and
           if
           he
           hold
           his
           Grounds
           cannot
           possibly
           be
           made
           out
           to
           be
           False
           ,
           then
           he
           must
           say
           they
           are
           
             Impossible
             to
             be
             False
          
           ,
           and
           if
           they
           be
           Humane
           Authority
           ,
           Infallible
           ;
           which
           yet
           he
           stifly
           denies
           .
           But
           the
           plain
           Truth
           is
           ,
           he
           holds
           not
           (
           by
           virtue
           of
           any
           Grounds
           he
           lays
           )
           his
           Faith
           to
           be
           True
           ,
           but
           onely
           a
           plausible
           Likelihood
           ;
           else
           Common
           Sence
           would
           force
           him
           to
           acknowledge
           and
           stand
           to
           it
           ,
           that
           the
           Grounds
           on
           which
           he
           builds
           his
           Assent
           are
           
             Impossible
             to
             be
             False
          
           ,
           and
           not
           to
           palliate
           his
           Uncertainty
           of
           it
           with
           such
           raw
           Principles
           and
           petty
           Crafts
           to
           avoid
           an
           honest
           down-right
           procedure
           ▪
           which
           is
           to
           say
           plainly
           ,
           
             My
             Grounds
             cannot
             fail
             of
             Concluding
             the
             Thing
             absolutely
             True
             ,
             I
             will
             justifie
             them
             to
             be
             such
             ,
             and
             here
             they
             are
          
           :
           But
           he
           is
           so
           far
           from
           this
           ,
           that
           the
           best
           word
           he
           affords
           them
           who
           do
           this
           right
           to
           Christianity
           ,
           is
           to
           call
           them
           
             vapouring
             and
             swaggering
             men
          
           ,
           with
           all
           the
           disgraceful
           Ironies
           he
           can
           put
           upon
           them
           .
        
         
           §
           .
           10.
           
           By
           this
           time
           my
           last
           Charge
           that
           this
           Firm
           Principle
           of
           his
           betrays
           all
           Religion
           into
           the
           Possibility
           (
           I
           might
           have
           said
           Likelihood
           )
           of
           being
           a
           Lye
           instead
           of
           establishing
           it
           ,
           is
           already
           made
           good
           ,
           and
           needs
           onely
           a
           short
           Rehearsal
           .
           For
           ,
           1.
           
           He
           Asserts
           that
           we
           cannot
           be
           Certain
           of
           a
           Deity
           unless
           we
           entertain
           his
           
             Firm
             Principle
          
           ,
           which
           is
           so
           full
           stuft
           with
           Nonsence
           and
           Folly
           ,
           that
           unles●
           it
           be
           in
           
             Bedlam
             ,
             I
          
           know
           no
           place
           in
           England
           where
           't
           is
           like
           to
           find
           Entertainment
           .
           That
           the
           Evidence
           
           or
           Visibleness
           of
           an
           Object
           begets
           Certainty
           in
           us
           ,
           is
           that
           which
           the
           Light
           of
           Nature
           ever
           taught
           me
           and
           all
           Mankind
           hitherto
           ;
           but
           that
           the
           Obscurity
           of
           an
           Object
           ,
           or
           its
           affording
           us
           no
           
             True
             Evidence
          
           grounding
           our
           
             Absolute
             Certainty
          
           of
           it
           ,
           nay
           that
           even
           its
           Incapableness
           to
           afford
           us
           any
           in
           our
           Circumstances
           ,
           and
           consequently
           our
           Despair
           of
           seeing
           any
           such
           Evidence
           for
           it
           ,
           should
           contribute
           to
           make
           us
           Certain
           of
           it
           ;
           nay
           more
           ,
           that
           this
           
             must
             be
             entertain'd
             as
             a
             Firm
             Principle
             ,
          
           and
           which
           is
           yet
           more
           ,
           be
           obtruded
           upon
           all
           Mankind
           under
           such
           an
           unmerciful
           Penalty
           that
           unless
           they
           entertain
           this
           as
           honourably
           as
           a
           
             Firm
             Principle
          
           ,
           not
           any
           man
           shall
           be
           Certain
           of
           any
           thing
           ,
           no
           not
           so
           much
           as
           that
           there
           's
           a
           God
           ,
           is
           such
           a
           super-transcendent
           Absurdity
           as
           surpasses
           all
           Belief
           ,
           or
           even
           Imagination
           :
           but
           a
           Rhetorician
           may
           say
           any
           thing
           ,
           when
           talking
           pretty
           Plausibilities
           is
           onely
           in
           vogue
           ,
           and
           a
           melodious
           Gingle
           to
           please
           the
           Ear
           ,
           is
           more
           modish
           than
           solid
           Reasons
           to
           satisfie
           the
           Understanding
           .
           Next
           ,
           he
           vouches
           not
           any
           Reason
           he
           brings
           to
           be
           absolutely
           Conclusive
           ,
           and
           consequently
           owns
           not
           any
           Point
           of
           Faith
           ,
           no
           not
           the
           Existence
           of
           a
           Deity
           ,
           to
           be
           absolutely
           Certain
           ;
           which
           not
           to
           assert
           ,
           but
           (
           as
           has
           been
           shown
           from
           his
           Firm
           Principle
           )
           equivalently
           to
           deny
           ,
           even
           then
           when
           he
           is
           maintaining
           it
           ,
           is
           an
           Intolerable
           Prejudice
           to
           that
           Weighty
           and
           Excellent
           Cause
           he
           hath
           undertaken
           ,
           and
           ,
           so
           ,
           is
           engag'd
           to
           defend
           .
           3.
           
           He
           waves
           the
           Conclusiveness
           of
           his
           Reasons
           that
           the
           Thing
           is
           True
           ,
           and
           contents
           himself
           that
           it
           keeps
           us
           free
           from
           actual
           doubt
           ,
           which
           reaches
           not
           Assent
           ;
           
           for
           to
           doubt
           a
           thing
           is
           
             to
             incline
             to
             think
             it
             False
          
           ;
           and
           so
           ,
           
             not
             to
             doubt
          
           ,
           is
           barely
           
             not
             to
             incline
             to
             think
             it
             False
             ,
          
           which
           is
           far
           short
           of
           holding
           it
           True
           ,
           and
           consequently
           from
           making
           a
           man
           a
           Christian
           .
           Besides
           ,
           our
           
             not
             doubting
          
           may
           be
           in
           many
           regards
           Faulty
           ,
           and
           spring
           from
           Surprize
           ,
           Passion
           ,
           and
           Ignorance
           ,
           as
           well
           as
           from
           Ignorance
           (
           as
           hath
           been
           prov'd
           )
           but
           a
           good
           Reason
           cannot
           be
           faulty
           .
           Wherefore
           to
           relinquish
           the
           patronage
           of
           the
           Goodness
           and
           Validity
           ,
           that
           is
           ,
           absolute
           Conclusiveness
           of
           Christian
           Proofs
           (
           of
           which
           there
           are
           good
           store
           )
           for
           this
           point
           ,
           defending
           onely
           their
           Plausibility
           ,
           and
           instead
           of
           that
           victorious
           way
           of
           convincing
           the
           Understanding
           into
           Assent
           ,
           requiring
           onely
           a
           feeble
           
             not
             doubting
          
           ,
           is
           in
           plain
           terms
           to
           betray
           his
           Cause
           ,
           and
           tacitly
           (
           or
           rather
           ,
           indeed
           ,
           too
           openly
           )
           to
           accuse
           Christianity
           of
           an
           Infirmity
           in
           its
           Grounds
           ,
           as
           being
           incapable
           to
           effect
           what
           they
           ought
           ,
           a
           
             Firm
             Assent
          
           to
           the
           Points
           of
           Christian
           Doctrine
           as
           to
           
             absolutely
             certain
          
           Truths
           .
           4.
           
           By
           making
           our
           Certainty
           of
           it
           ,
           or
           the
           adequate
           effect
           of
           its
           Motives
           consist
           meerly
           in
           our
           
             not
             doubting
          
           of
           it
           ,
           he
           makes
           its
           Effect
           ,
           and
           consequently
           the
           Efficacy
           of
           those
           Motives
           themselves
           ,
           no
           better
           than
           those
           which
           Heathens
           ,
           Turks
           and
           Hereticks
           have
           ;
           for
           these
           also
           exclude
           Actual
           Doubt
           from
           the
           Minds
           of
           the
           Generality
           of
           these
           respective
           Sects
           :
           If
           he
           says
           Christians
           have
           no
           just
           reason
           to
           doubt
           ,
           I
           ask
           him
           how
           he
           will
           prove
           that
           it
           must
           needs
           exclude
           all
           reason
           of
           Actual
           Doubt
           from
           the
           Minds
           even
           of
           the
           wisest
           Christians
           ,
           unless
           he
           can
           prove
           those
           Grounds
           cannot
           possibly
           be
           doubted
           
           of
           
             with
             reason
          
           ;
           for
           ,
           otherwise
           ,
           if
           those
           men
           may
           possibly
           doubt
           with
           reason
           ,
           't
           is
           ten
           to
           one
           they
           will
           do
           so
           actually
           at
           one
           time
           or
           other
           .
           He
           ought
           then
           to
           say
           those
           Motives
           exclude
           
             all
             possible
             doubt
          
           ,
           or
           are
           undoubtable
           of
           their
           own
           nature
           ,
           and
           so
           take
           it
           out
           of
           the
           Subjects
           strength
           or
           weakness
           ,
           and
           put
           it
           upon
           the
           Objects
           :
           But
           this
           he
           is
           loth
           to
           say
           ,
           dreading
           the
           Consequence
           ,
           which
           is
           this
           ,
           that
           he
           who
           affirms
           a
           Thing
           can
           never
           be
           possibly
           doubted
           of
           in
           true
           reason
           ,
           must
           affirm
           withal
           that
           he
           has
           Motives
           concluding
           it
           
             absolutely
             True
          
           ,
           that
           is
           ,
           
             absolutely
             Impossible
             to
             be
             False
          
           ,
           and
           ,
           if
           it
           depends
           on
           Authority
           ,
           
             Infallible
             Testimony
          
           for
           it
           ,
           which
           his
           superficial
           Reason
           ,
           fully
           resolved
           against
           First
           Principles
           or
           
             Identical
             Propositions
          
           ,
           can
           never
           reach
           .
           It
           remains
           then
           that
           he
           must
           hold
           to
           Actual
           Not-doubting
           
             on
             the
             Subjects
             side
          
           ;
           that
           is
           ,
           he
           must
           say
           the
           Motives
           are
           onely
           such
           as
           preserv●
           prudent
           persons
           from
           doubt
           ;
           and
           then
           he
           must
           either
           make
           out
           that
           Christians
           have
           more
           Natural
           Prudence
           than
           those
           in
           those
           other
           Sects
           ,
           (
           Natural
           ,
           I
           say
           ,
           for
           all
           Motives
           Antecedent
           to
           Faith
           ,
           must
           be
           Objects
           of
           our
           Natural
           Parts
           or
           Endowments
           )
           or
           else
           confess
           that
           he
           knows
           no
           difference
           between
           the
           Reasons
           for
           those
           other
           Sects
           and
           those
           for
           Christianity
           ,
           according
           to
           the
           Grounds
           deliver'd
           by
           him
           here
           .
           Both
           exclude
           Actual
           Doubt
           in
           persons
           ,
           as
           far
           as
           appears
           to
           us
           ,
           equal
           in
           prudence
           as
           to
           other
           things
           ;
           neither
           of
           them
           exclude
           possible
           Rational
           Doubt
           ;
           each
           one
           had
           as
           much
           Evidence
           of
           their
           Deities
           they
           ador'd
           as
           they
           could
           have
           in
           their
           circumstances
           supposing
           those
           
           Deities
           were
           ,
           and
           no
           True
           or
           absolutely
           ▪
           Conclusive
           Evidence
           appear'd
           on
           either
           side
           ;
           both
           had
           as
           good
           Proofs
           as
           the
           thing
           afforded
           supposing
           it
           were
           ,
           and
           such
           as
           excluded
           Doubting
           ,
           therefore
           (
           according
           to
           Dr.
           T's
           Doctrine
           )
           both
           had
           Certainty
           ,
           and
           all
           is
           parallel
           :
           and
           so
           farewel
           Christianity
           ,
           Religion
           ,
           and
           First
           Principles
           too
           ,
           that
           is
           ,
           farewel
           Common
           Sence
           ,
           and
           all
           possibility
           of
           knowing
           
             any
             thing
          
           .
           All
           Truth
           and
           Goodness
           must
           needs
           go
           to
           wrack
           ,
           when
           Principles
           naturally
           self-evident
           ,
           and
           establish'd
           by
           GOD
           himself
           ,
           the
           Founder
           of
           Nature
           ,
           are
           relinquish'd
           ,
           and
           others
           made
           up
           of
           meer
           Fancy
           and
           Air
           are
           taken
           up
           in
           their
           stead
           .
        
         
           §
           .
           10.
           
           I
           know
           Dr.
           T.
           will
           sweat
           and
           fume
           ,
           and
           bestir
           all
           his
           knacks
           of
           Rhetorick
           to
           avoid
           these
           Consequences
           of
           his
           Doctrine
           :
           I
           expect
           he
           will
           pelt
           me
           with
           Ironies
           and
           bitter
           Jeers
           ,
           cavil
           at
           unelegant
           words
           ,
           tell
           me
           what
           some
           Divines
           of
           ours
           say
           ,
           and
           perhaps
           mistake
           them
           all
           the
           while
           ,
           stoutly
           deny
           all
           my
           Conclusions
           instead
           of
           answering
           my
           discourse
           ,
           nay
           fall
           into
           another
           peevish
           fit
           of
           the
           Spleen
           ,
           and
           say
           I
           have
           no
           forehead
           for
           driving
           on
           his
           Principles
           to
           such
           Conclusions
           as
           he
           (
           who
           was
           too
           busie
           at
           Words
           to
           mind
           or
           amend
           his
           Reasons
           )
           never
           dream't
           of
           .
           Therefore
           to
           defend
           my
           forehead
           ,
           it
           were
           not
           amiss
           to
           make
           use
           of
           some
           Phylacteries
           containing
           such
           expressions
           taken
           out
           of
           his
           First
           Sermon
           as
           best
           discover
           to
           us
           his
           thoughts
           as
           to
           the
           Certainty
           and
           Uncertainty
           of
           his
           Positive
           Proofs
           ,
           and
           the
           Point
           it self
           as
           prov'd
           by
           them
           ,
           I
           mean
           the
           
             Existence
             of
             a
             Deity
          
           ,
           or
           a
           
           Creation
           .
           Such
           as
           are
           Serm.
           p.
           19.
           
           
             A
             Being
             suppos'd
             of
             Infinite
             Goodness
             ,
             and
             Wisdom
             and
             Power
             ,
             is
             a
             very
          
           LIKELY
           
             Cause
             of
             these
             things
             .
             —
             What
             more
          
           LIKELY
           
             to
             make
             this
             Vast
             World
          
           &c.
           —
           
             What
             more
          
           LIKELY
           
             to
             communicate
             Being
             —
             What
             more
          
           LIKELY
           
             to
             contrive
             this
             admirable
             Frame
             of
             the
             World
             —
             This
             seems
          
           NO
           UNREASONABLE
           Account
           —
           P.
           21.
           
           
             The
             Controversie
             between
             Vs
             and
             this
             sort
             of
             Atheists
             ,
             comes
             to
             this
             ,
             Which
             is
             the
          
           MORE
           CREDIBLE
           OPINION
           ,
           
             That
             the
             World
             was
             never
             made
             ,
          
           &c.
           
             or
             that
             there
             was
             from
             all
             Eternity
             such
             a
             Being
             as
             we
             conceive
          
           GOD
           
             to
             be
             —
             Now
          
           ,
           COMPARING
           the
           PROBABILITIES
           
             of
             things
             ,
             that
             we
             may
             know
          
           ON
           WHICH
           SIDE
           THE
           ADVANTAGE
           LIES
           ,
           &c.
           —
           P.
           22.
           
           
             The
             Question
             whether
             the
             World
             was
             created
             or
             not
             ,
             —
             can
             onely
             be
             decided
             by
          
           TESTIMONY
           and
           PROBABILITIES
           
             of
             Reason
             ;
             Testimony
             is
             the
          
           PRINCIPAL
           
             Argument
             in
             a
             thing
             of
             this
             nature
             ;
             and
             if
          
           FAIR
           PROBABILITIES
           
             of
             Reason
             concur
             with
             it
          
           ,
           &c.
           —
           P.
           29.
           
           The
           PROBABILITIES
           of
           REASON
           
             do
             all
             likewise
          
           FAVOUR
           
             the
             Beginning
             of
             the
             World.
          
           —
           P.
           32.
           
           Another
           PROBABILITY
           is
           ,
           &c.
           —
           P.
           34.
           
           
             These
             are
             the
          
           CHIEF
           PROBABILITIES
           
             on
             Our
             Side
             ;
             which
             being
             taken
             together
             ,
             and
             in
             their
             united
             sence
             have
          
           A
           GREAT
           DEAL
           of
           CONVICTION
           
             in
             them
          
           .
        
         
           §
           .
           11.
           
           Upon
           these
           Words
           and
           Expressions
           of
           his
           ,
           I
           make
           these
           Reflexions
           .
           1.
           
           That
           (
           as
           appears
           by
           his
           own
           stating
           the
           Point
           p.
           21.
           )
           he
           makes
           it
           amount
           to
           the
           same
           Question
           (
           as
           indeed
           it
           does
           )
           
           Whether
           there
           were
           a
           Creation
           ,
           or
           a
           First
           Being
           creating
           the
           World
           ,
           whom
           we
           call
           GOD
           ;
           so
           that
           all
           his
           Proofs
           are
           indifferently
           to
           be
           taken
           ,
           as
           aim'd
           to
           evince
           one
           as
           well
           as
           the
           other
           .
           2.
           
           That
           ,
           this
           being
           so
           ,
           he
           
             stands
             not
          
           heartily
           to
           
             any
             one
          
           Argument
           he
           brings
           ,
           as
           able
           
             to
             conclude
          
           the
           Truth
           of
           a
           Deity
           's
           or
           Creator's
           Existence
           .
           3.
           
           That
           his
           words
           which
           are
           expressive
           of
           the
           Evidence
           of
           his
           G●ounds
           and
           the
           Certainty
           of
           the
           Point
           ,
           (
           viz.
           that
           there
           is
           a
           GOD
           )
           manifest
           too
           plainly
           that
           he
           judges
           (
           according
           to
           his
           Speculative
           Thoughts
           at
           least
           )
           he
           has
           neither
           one
           nor
           the
           other
           .
           For
           ,
           if
           it
           be
           but
           Likely
           ,
           though
           it
           be
           exceedingly
           such
           ,
           yet
           (
           as
           common
           Experience
           teaches
           us
           )
           it
           may
           notwithstanding
           be
           False
           :
           If
           the
           account
           he
           gives
           of
           a
           Deity
           creating
           the
           World
           ,
           be
           onely
           
             no
             unreasonable
          
           one
           ,
           this
           signifies
           onely
           that
           it
           has
           
             some
             Reason
             or
             other
             for
             it
          
           ;
           and
           every
           man
           knows
           that
           seldom
           or
           never
           did
           two
           Wits
           discourse
           contrary
           Positions
           ,
           or
           Lawyers
           plead
           for
           contrary
           Causes
           ,
           or
           Preachers
           preach
           for
           contrary
           Opinions
           ,
           but
           there
           was
           some
           Reasons
           produc'd
           by
           them
           for
           either
           side
           ;
           and
           ,
           so
           ,
           for
           any
           thing
           he
           has
           said
           ,
           the
           Atheist
           may
           come
           to
           give
           
             no
             unreasonable
             account
             too
          
           that
           there
           is
           no
           Deity
           ,
           though
           it
           be
           something
           
             less
             reasonable
          
           than
           that
           for
           a
           Deity
           .
           And
           if
           the
           Controversie
           between
           Atheists
           and
           us
           be
           onely
           this
           ,
           
             Whether
             is
             the
          
           MORE
           CREDIBLE
           OPINION
           ,
           then
           the
           other
           Opinion
           ,
           
             (
             viz.
          
           that
           there
           
             was
             no
             Creation
             ,
             or
             is
             no
             GOD
             )
          
           is
           yielded
           to
           be
           Credible
           too
           ,
           though
           not
           SO
           Credible
           as
           that
           there
           is
           .
           Also
           ,
           if
           we
           ought
           to
           COMPARE
           the
           
           PROBABILITIES
           
             of
             things
             that
             we
             may
             know
             on
             which
             side
             the
          
           ADVANTAGE
           LIES
           ,
           't
           is
           intimated
           to
           us
           ,
           and
           granted
           that
           't
           is
           Probable
           there
           is
           
             no
             GOD
          
           ,
           though
           it
           be
           more
           Probable
           there
           is
           ;
           and
           while
           't
           is
           but
           Probable
           ,
           though
           it
           be
           very
           much
           more
           ,
           yet
           it
           may
           very
           easily
           be
           False
           ;
           as
           every
           days
           experience
           teaches
           us
           in
           a
           thousand
           Instances
           ,
           wherein
           our selves
           were
           mistaken
           through
           the
           whole
           course
           of
           our
           lives
           ;
           which
           commonly
           happen'd
           when
           the
           
             far
             more
             probable
          
           side
           prov'd
           False
           ,
           else
           we
           had
           not
           inclin'd
           to
           
             think
             it
             true
          
           ,
           and
           by
           that
           means
           been
           mistaken
           .
           Again
           ,
           if
           the
           PROBABILITIES
           
             of
             Reason
          
           do
           but
           FAVOUR
           our
           side
           ,
           't
           is
           a
           sign
           that
           the
           small
           strength
           they
           have
           when
           they
           do
           their
           utmost
           ,
           is
           not
           earnestly
           and
           heartily
           engag'd
           neither
           in
           the
           Patronage
           of
           our
           Cause
           ,
           or
           in
           proving
           it
           probable
           there
           's
           a
           GOD
           ;
           but
           onely
           incline
           favourably
           towards
           us
           rather
           than
           the
           other
           ;
           Besides
           ,
           those
           who
           are
           of
           moderate
           tempers
           use
           to
           be
           favourable
           to
           every
           Body
           ;
           and
           there
           is
           not
           in
           the
           whole
           World
           such
           sweet
           ,
           soft-natur'd
           ,
           melting
           ,
           pliable
           ,
           tender-hearted
           ,
           compassionate
           and
           indulgent
           things
           as
           these
           same
           Probabilities
           :
           They
           are
           ever
           at
           hand
           to
           lend
           their
           weak
           help
           to
           any
           body
           that
           wants
           a
           good
           Argument
           ,
           and
           will
           fit
           any
           Cause
           in
           the
           World
           ,
           good
           or
           bad
           :
           Yet
           for
           all
           their
           kind
           and
           gentle
           behaviour
           in
           obliging
           none
           to
           assent
           to
           them
           ,
           or
           say
           as
           they
           do
           ,
           as
           your
           
             rude
             Demonstrations
          
           use
           ,
           I
           have
           notwithstanding
           a
           kind
           of
           prejudice
           against
           them
           ;
           which
           is
           ,
           that
           they
           are
           
             False
             hearted
          
           ,
           and
           use
           to
           play
           Jack-a-both-sides
           most
           egregiously
           ;
           for
           scarce
           was
           there
           ever
           any
           
           Tenet
           in
           the
           world
           so
           absurd
           ,
           but
           ,
           when
           not
           
             one
             good
             Reason
          
           durst
           appear
           for
           it
           ,
           this
           tatling
           Gossip
           ,
           Dame
           Probability
           ,
           would
           for
           all
           that
           undertake
           it
           ;
           and
           let
           her
           have
           but
           her
           neat
           Chamber-maid
           Rhetorick
           to
           trick
           her
           up
           with
           Laces
           ,
           Spangles
           ,
           Curles
           ,
           Patches
           ,
           and
           other
           such
           pretty
           Baubles
           ,
           she
           will
           dare
           to
           incounter
           with
           any
           Truth
           in
           the
           World
           ,
           or
           maintain
           the
           most
           absurd
           Paradox
           imaginable
           ,
           as
           Dr.
           T.
           and
           his
           Friend
           well
           know
           ,
           else
           they
           would
           be
           out
           of
           heart
           ever
           to
           write
           more
           .
           And
           this
           is
           the
           Reason
           ,
           I
           conceive
           ,
           why
           p.
           22.
           he
           calls
           them
           FAIR
           ;
           saying
           ,
           
             If
             FAIR
             Probabilities
             of
             Reason
             concur
             with
             Testimony
          
           ;
           and
           no
           less
           than
           thrice
           in
           the
           same
           page
           he
           makes
           mention
           of
           
             FAIR
             Proofs
          
           :
           He
           says
           not
           GOOD
           Proofs
           ,
           or
           
             CONCLVSIVE
             that
             the
             Thing
             is
             TRVE
             ,
          
           or
           that
           
             there
             's
             a
             GOD
          
           ;
           no
           ,
           take
           heed
           of
           that
           ;
           this
           would
           quite
           take
           the
           business
           out
           of
           the
           hand
           of
           Probability
           ,
           which
           a
           Rhetorical
           Divine
           ought
           not
           to
           do
           ;
           for
           nothing
           suits
           with
           Rhetorick's
           humour
           so
           well
           as
           Probabi●ity
           does
           ,
           and
           Demonstration
           cares
           not
           one
           straw
           for
           her
           :
           But
           he
           gives
           them
           their
           just
           due
           ,
           and
           calls
           them
           onely
           
             Fair
             Proofs
          
           ,
           and
           
             Fair
             Probabilities
          
           ,
           that
           is
           ,
           
             Pretty
             ,
             Plausible
          
           and
           Taking
           ;
           and
           if
           they
           were
           not
           so
           of
           themselves
           ,
           what
           is
           there
           which
           a
           little
           daubing
           with
           Rhetorical
           Varnish
           will
           not
           make
           FAIR
           !
           But
           the
           Upshot
           o●
           Sum
           Total
           of
           his
           Proofs
           is
           the
           best
           sport
           ,
           if
           it
           were
           not
           most
           pernicious
           ;
           't
           is
           this
           ,
           That
           these
           Fair
           
             Probabilities
             taken
             together
             and
             in
             their
             united
             force
             ,
             have
             a
             great
             deal
             of
             Conviction
             in
             them
             .
          
           Which
           amounts
           to
           this
           plain
           Confession
           ,
           though
           
           couch'd
           in
           wary
           Terms
           ,
           that
           there
           is
           not
           
             one
             good
             Proof
          
           amongst
           them
           all
           ,
           yet
           many
           bad
           ones
           put
           together
           will
           make
           a
           good
           one
           .
           I
           know
           indeed
           that
           a
           concurrence
           of
           many
           Likelihoods
           renders
           a
           thing
           more
           Probable
           ,
           and
           encourages
           us
           to
           Outward
           Action
           ;
           but
           to
           think
           that
           
             many
             Probabilities
          
           will
           reach
           that
           Indivisible
           Point
           in
           which
           Truth
           ,
           and
           consequently
           our
           Assent
           to
           any
           thing
           as
           a
           Truth
           ,
           is
           found
           ,
           is
           quite
           to
           mistake
           the
           nature
           of
           Truth
           and
           Assent
           too
           ,
           which
           consist
           in
           Is
           or
           
             Is
             not
          
           ;
           and
           since
           to
           
             convince
             rationally
          
           is
           to
           conclude
           the
           thing
           is
           ,
           I
           desire
           Dr.
           T's
           Logick
           to
           inform
           the
           World
           how
           (
           since
           a
           Probable
           Proof
           is
           that
           which
           onely
           concludes
           the
           thing
           Probable
           ,
           and
           consequently
           many
           probable
           ones
           are
           terminated
           in
           rendring
           it
           
             MORE
             Probable
          
           )
           how
           ,
           I
           say
           ,
           many
           Proofs
           onely
           Probable
           ,
           can
           conclude
           the
           thing
           to
           be
           
             MORE
             THAN
             PROBABLE
          
           ,
           that
           is
           ,
           to
           be
           CERTAINLY
           ,
           or
           convince
           the
           Understanding
           that
           't
           is
           ;
           unless
           they
           happen
           to
           engage
           some
           Nature
           or
           other
           ,
           and
           consequent●y
           some
           
             Identical
             Proposition
          
           ;
           which
           Dr.
           T.
           neither
           pretends
           ,
           nor
           goes
           about
           to
           show
           ,
           but
           on
           the
           other
           side
           declares
           himself
           an
           utter
           Enemy
           to
           such
           Principles
           ,
           and
           consequently
           to
           such
           a
           way
           of
           Discourse
           .
        
         
           §
           .
           12.
           
           In
           a
           word
           ,
           Dr.
           T's
           Positive
           Proofs
           of
           a
           Godhead
           are
           reducible
           to
           these
           two
           Heads
           ,
           
             Humane
             Testimony
          
           and
           Probabilities
           of
           Reason
           ,
           (
           as
           appears
           by
           his
           own
           words
           Serm.
           p.
           22
           ,
           23.
           )
           and
           Testimony
           (
           which
           p.
           22.
           he
           tells
           us
           
             is
             the
             Principal
             Argument
             in
             a
             thing
             of
             this
             nature
          
           )
           he
           divides
           into
           
             Vniversal
             Tradition
          
           and
           
             Written
             History
          
           :
           Now
           
           
             Written
             History
          
           is
           not
           therefore
           True
           because
           't
           is
           writ
           ,
           but
           depends
           upon
           
             Living
             Authority
          
           or
           Tradition
           to
           authenticate
           it
           ;
           and
           how
           ridiculous
           he
           would
           make
           the
           Certainty
           of
           Tradition
           ,
           even
           that
           which
           is
           confessedly
           grounded
           on
           the
           Sensations
           of
           great
           multitudes
           which
           is
           vastly
           above
           this
           here
           spoken
           of
           ,
           is
           seen
           in
           h●s
           
             Rule
             of
             Faith
          
           ;
           and
           here
           again
           he
           tells
           us
           ,
           Pref.
           p.
           16.
           
           
             All
             Humane
             Testimony
             is
             Fallible
          
           (
           and
           so
           all
           built
           on
           it
           is
           
             possible
             to
             be
             False
             )
             for
             this
             plain
             reason
             ,
             because
             all
             men
             are
             Fallible
             :
          
           Wherefore
           ,
           according
           to
           his
           Grounds
           ,
           't
           is
           concluded
           there
           may
           possibly
           be
           
             No
             GOD
          
           ,
           for
           any
           thing
           Humane
           Testimony
           says
           to
           the
           Point
           ;
           And
           't
           is
           as
           evident
           from
           the
           very
           word
           ,
           that
           
             Probabilities
             of
             Reason
          
           ,
           though
           never
           such
           Fair
           ones
           ,
           conclude
           as
           little
           .
           Lastly
           ,
           he
           tells
           us
           Serm.
           p
           22.
           that
           
             Fair
             Probabilities
             of
             Reason
             concurring
             with
             Testimony
             ,
             this
             Argument
             has
             all
             the
             strength
             it
             can
             have
             :
          
           and
           thus
           Dr.
           T.
           instead
           of
           proving
           
             there
             is
             a
             GOD
          
           ,
           has
           endeavour'd
           to
           make
           out
           very
           learnedly
           that
           
             it
             may
             be
             there
             's
             no
             such
             Thing
             ,
          
           and
           that
           neither
           Reason
           nor
           Authority
           can
           evince
           the
           Truth
           of
           the
           Point
           .
        
         
           §
           .
           13.
           
           I
           omit
           his
           abusing
           the
           word
           Testimony
           (
           which
           is
           built
           on
           Sensations
           )
           in
           alledging
           it
           to
           prove
           a
           Creation
           ,
           which
           neither
           was
           nor
           could
           be
           subject
           to
           the
           Senses
           of
           the
           first
           Mankind
           ,
           nor
           consequently
           could
           the
           persuasion
           of
           future
           Deliverers
           and
           Writers
           have
           for
           its
           Source
           Attestation
           or
           Testimony
           :
           I
           omit
           also
           his
           neg●ecting
           to
           make
           use
           of
           Testimony
           to
           prove
           Miracles
           ,
           GOD's
           proper
           Effect
           ,
           which
           are
           subject
           to
           Sense
           ,
           
           and
           which
           both
           Christians
           ,
           Jews
           and
           Heathens
           of
           all
           Nations
           and
           Times
           ,
           both
           unanimously
           have
           and
           the
           first
           Seers
           could
           properly
           attest
           .
           I
           suppose
           his
           Confidence
           in
           his
           Rhetorick
           made
           him
           chuse
           the
           worser
           Arguments
           to
           show
           how
           prettily
           he
           could
           make
           them
           look
           ;
           or
           perhaps
           the
           Genius
           of
           Things
           lie
           so
           ,
           that
           the
           slightest
           Arguments
           most
           need
           ,
           and
           so
           best
           suit
           with
           Rhetorical
           Discoursers
           .
        
         
           §
           .
           14.
           
           By
           this
           time
           I
           suppose
           Gentlemen
           ,
           there
           will
           appear
           just
           reason
           for
           that
           moderate
           and
           civil
           hint
           I
           gave
           Dr.
           T.
           in
           my
           Introduction
           to
           
             Faith
             Vindicated
          
           ,
           of
           the
           weakness
           of
           his
           Grounds
           ,
           in
           these
           words
           :
           
             In
             which
             Sermon
             ,
             under
             the
             Title
             of
             the
          
           [
           Wisdom
           of
           being
           Religious
           ]
           
             and
             a
             great
             many
             seeming
             shows
             ,
             and
             I
             heartily
             think
             very
             real
             Intentions
             of
             impugning
             Atheism
             ,
             by
             an
             ill-principled
             and
             (
             in
             that
             circumstance
             )
             imprudent
             and
             unnecessary
             Confession
             in
             equivalent
             Terms
             of
             the
             possible
             Falsehood
             of
             Faith
             ,
             nay
             even
             as
             to
             the
             Chiefest
             and
             most
             Fundamental
             Point
             ,
             the
             Tenet
             of
             a
             Deity
             ,
             Religio●
             receives
             a
             deep
             wound
             ,
             and
             Atheism
             an
             especial
             advantage
             ,
             as
             may
             perhaps
             be
             more
             particularly
             shown
             hereafter
          
           —
           After
           which
           I
           give
           his
           Sermon
           all
           its
           due
           Commendations
           ,
           and
           then
           subjoyn
           ,
           
             Onely
             I
             could
             wish
             he
             had
             right
             Principles
             to
             ground
             his
             discourse
             ;
             without
             which
             he
             can
             never
             make
             a
             Controvertist
             ,
             but
             must
             needs
             undermine
             the
             solid
             Foundation
             of
             Christianity
             ,
             if
             he
             undertake
             to
             meddle
             with
             the
             Grounds
             of
             it
             ,
             even
             while
             he
             goes
             about
             to
             defend
             it
             .
          
           These
           were
           my
           words
           then
           ,
           and
           I
           am
           sorry
           he
           would
           needs
           dare
           and
           provoke
           me
           to
           make
           them
           
           good
           .
           In
           which
           ,
           if
           I
           have
           justified
           my self
           too
           particularly
           ,
           let
           him
           blame
           himself
           .
           All
           this
           while
           I
           seriously
           declare
           that
           I
           am
           far
           from
           thinking
           that
           Dr.
           T.
           himself
           is
           not
           assur'd
           that
           there
           is
           a
           GOD
           ;
           and
           farther
           yet
           from
           imagining
           that
           already
           holding
           one
           ,
           he
           should
           hold
           it
           possible
           afterwards
           GOD
           should
           cease
           to
           be
           ;
           which
           ridiculous
           folly
           (
           constant
           to
           his
           prevaricating
           humour
           )
           he
           puts
           upon
           me
           ,
           p.
           8.
           
           What
           I
           affirm
           is
           ,
           That
           his
           ill
           Principles
           do
           equivalently
           confess
           it
           possible
           there
           neither
           is
           nor
           ever
           was
           a
           GOD
           ;
           and
           this
           I
           have
           abundantly
           shown
           out
           of
           his
           own
           words
           .
           Yet
           I
           doubt
           not
           but
           himself
           ,
           through
           GOD's
           Goodness
           ,
           has
           by
           Practical
           Self-evidence
           (
           in
           the
           same
           manner
           the
           Vulgar
           ,
           who
           are
           no
           Speculaters
           or
           Scholars
           ,
           also
           have
           it
           )
           absolute
           Certainty
           of
           the
           Existence
           of
           a
           Deity
           ,
           in
           despight
           of
           his
           weak
           Speculations
           ;
           nay
           ,
           that
           in
           this
           very
           Sermon
           he
           hath
           one
           or
           two
           Proofs
           which
           have
           in
           them
           the
           force
           of
           a
           Demonstration
           ;
           though
           his
           not
           understanding
           and
           so
           ill-managing
           of
           them
           ,
           and
           then
           calling
           them
           Probabilities
           ,
           has
           endeavour'd
           ,
           all
           that
           may
           be
           ,
           to
           render
           them
           good
           for
           nothing
           .
           I
           end
           with
           some
           of
           his
           own
           words
           ,
           Pref.
           p.
           37.
           
           That
           
             if
             Dr.
          
           T.
           
             did
             in
             truth
             believe
          
           that
           the
           Existence
           of
           a
           Deity
           or
           a
           Creation
           ,
           are
           (
           as
           he
           says
           ,
           Serm.
           p.
           20
           .
           )
           
             so
             evident
             ,
             that
             they
             can
             hardly
             be
             made
             plainer
             than
             they
             are
             of
             themselves
             ,
             he
             should
             by
             all
             means
             have
             let
             them
             alone
             ;
             for
             they
             were
             in
             a
             very
             good
             condition
             to
             shift
             for
             themselvs
             ;
             but
             his
             blind
          
           and
           Sceptical
           
             way
             of
          
           proving
           
             them
             is
             enough
             to
             cast
             a
             mist
             about
             the
             clearest
             Truths
             in
             the
             world
             .
          
           And
           I
           must
           take
           the
           liberty
           to
           admonish
           
           him
           that
           it
           lies
           not
           in
           the
           power
           of
           all
           the
           Enemies
           of
           Christianity
           in
           the
           world
           to
           do
           it
           half
           that
           Mischief
           as
           one
           Christian
           Divine
           may
           ;
           who
           by
           his
           earnestness
           manifests
           a
           desire
           to
           do
           the
           best
           he
           can
           ;
           by
           the
           vogue
           he
           bears
           seems
           able
           to
           do
           the
           best
           that
           
             may
             be
             done
          
           ;
           yet
           produces
           not
           any
           one
           proof
           which
           he
           vouches
           to
           be
           
             absolutely
             conclusive
          
           of
           the
           Truth
           either
           of
           Christianity
           ,
           or
           a
           Deity
           ,
           but
           rather
           by
           his
           carriage
           denies
           there
           are
           any
           such
           ,
           while
           he
           talks
           of
           
             Likelihood
             ,
             Probability
             ,
             more
             Credible
             Opinion
             ,
             Moral
             Certainty
             ,
          
           and
           such-like
           ,
           whose
           very
           names
           ought
           not
           to
           be
           heard
           or
           endur'd
           in
           a
           discourse
           aiming
           to
           settle
           the
           Grounds
           of
           Faith
           ,
           or
           the
           Tenet
           of
           a
           Deity
           .
           Let
           him
           consider
           that
           he
           must
           take
           his
           measure
           of
           the
           Certainty
           of
           Grounds
           from
           the
           Object
           or
           Thing
           ,
           not
           from
           our
           
             freedom
             from
             doubt
          
           ,
           and
           such-like
           ,
           for
           these
           may
           be
           light
           and
           silly
           ,
           whereas
           the
           Grounds
           of
           Faith
           being
           ●aid
           by
           GOD
           ,
           must
           necessarily
           be
           wise
           and
           solid
           ;
           and
           ,
           so
           ,
           when
           look'd
           into
           ,
           Absolutely-Conclusive
           of
           the
           thing
           .
           Let
           us
           then
           who
           hold
           a
           GOD
           ,
           (
           leaving
           Creatures
           to
           their
           weaknesses
           )
           vindicate
           our
           Maker
           from
           the
           scandalous
           Imputation
           of
           governing
           Mankind
           tyrannically
           ,
           by
           commanding
           us
           to
           assent
           th●t
           a
           thing
           is
           ,
           which
           at
           the
           same
           time
           we
           see
           
             may
             not
             be
          
           ;
           so
           obliging
           us
           to
           hold
           (
           contrary
           to
           the
           Light
           of
           Nature
           ,
           and
           the
           very
           First
           Principles
           which
           Himself
           had
           ingrafted
           in
           us
           )
           that
           what
           is
           ,
           is
           at
           the
           same
           time
           
             possible
             not
             to
             be
          
           ;
           and
           to
           profess
           a
           point
           True
           ,
           nay
           dy
           to
           attest
           its
           Truth
           ,
           which
           may
           perhaps
           be
           shown
           False
           to
           morrow
           ,
           nay
           which
           our selves
           see
           may
           be
           now
           False
           .
           He
           tells
           us
           here
           in
           common
           p.
           90
           .
           and
           
           he
           tels
           us
           truly
           ,
           that
           
             which
             way
             soever
             we
             turn
             our
             selvs
             we
             are
             incountred
             with
             Clear
             Evidences
             and
             sensible
             Demonstrations
             of
             a
             Deity
          
           :
           Why
           does
           he
           then
           coming
           to
           make
           out
           that
           point
           ,
           say
           ,
           the
           nature
           of
           the
           thing
           
             will
             not
             bear
             clear
             Demonstration
          
           ,
           and
           that
           onely
           
             Mathematical
             matters
             are
             capable
             of
             it
             ?
          
           Why
           pursues
           he
           not
           such
           Proofs
           as
           these
           ,
           and
           makes
           them
           out
           ,
           and
           stands
           by
           them
           ,
           and
           reduces
           them
           to
           First
           Principles
           ,
           and
           so
           obliges
           Humane
           Nature
           to
           assent
           to
           them
           under
           evident
           forfeiture
           of
           their
           Sincerity
           and
           even
           Manhood
           ?
           Is
           he
           afraid
           
             clear
             Evidences
             and
             sensible
             Demonstrations
          
           will
           not
           
             necessarily
             conclude
          
           ?
           Why
           does
           he
           put
           Suppositions
           that
           the
           thing
           were
           ,
           and
           then
           argue
           thus
           blindly
           ,
           that
           since
           
             supposing
             it
             were
          
           it
           would
           give
           
             no
             more
             light
          
           of
           it self
           than
           it
           does
           ,
           therefore
           
             it
             is
          
           ?
           Is
           there
           any
           necessity
           for
           such
           a
           ridiculous
           perplexing
           and
           inconclusive
           method
           ,
           when
           we
           may
           vouch
           we
           have
           
             Clear
             Evidences
             and
             Demonstrations
          
           ?
           Lastly
           ,
           Why
           does
           he
           distrust
           the
           
             Objects
             strength
          
           ,
           and
           explain
           our
           Assurance
           of
           a
           Deity
           and
           Faith
           by
           
             Moral
             Certainty
          
           ,
           or
           such
           
             as
             will
             satisfie
             prudent
             men
             in
             humane
             Affairs
             ,
             Probabilities
          
           amassed
           together
           ,
           
             not
             doubting
          
           ,
           and
           other
           such-like
           feeble
           diminutive
           expressions
           ?
           Are
           not
           
             Clear
             Evidences
             and
             Sensible
             Demonstrations
          
           (
           that
           is
           ,
           Demonstrations
           
             à
             posteriori
          
           )
           in
           point
           of
           Certainty
           incomparably
           beyond
           such
           quivering
           Grounds
           and
           such
           dwindling
           Adhesions
           ?
           I
           wish
           Dr.
           T.
           would
           take
           these
           things
           into
           his
           better
           thoughts
           ,
           and
           ,
           at
           least
           by
           amending
           his
           Expressions
           and
           Reasons
           hereafter
           ,
           make
           some
           tolerable
           satisfaction
           for
           this
           intolerable
           Injury
           done
           to
           Faith
           and
           GOD's
           Church
           .
        
      
       
         
         
           DISCOURSE
           VI.
           
        
         
           
             That
             Dr.
             T.
             makes
             all
             the
             Grounds
             of
             Christian
             Faith
             
               Possible
               to
               be
               False
            
             .
             Of
             Infallibility
             ,
             Demonstration
             ,
             and
             Moral
             Certainty
             .
          
        
         
           §
           .
           1.
           
           THus
           much
           to
           justifie
           my
           first
           Charge
           that
           Dr.
           T.
           made
           that
           Fundamental
           Tenet
           of
           a
           Deity
           ;
           and
           consequently
           all
           Religion
           
             Possible
             to
             be
             False
          
           .
           My
           second
           Charge
           is
           ,
           that
           he
           particularly
           makes
           
             all
             Christian
             Faith
             possible
             to
             be
             false
             ,
          
           and
           't
           is
           found
           
             Faith
             Vindicated
          
           ,
           p.
           171.
           where
           I
           put
           down
           his
           own
           words
           which
           concern
           that
           purpose
           ;
           though
           he
           ,
           who
           ,
           presuming
           on
           the
           Partiality
           of
           his
           Friends
           ,
           takes
           the
           Liberty
           to
           say
           any
           thing
           which
           even
           Eye-sight
           may
           Confute
           ,
           assures
           his
           Reader
           pag.
           5.
           that
           
             I
             durst
             not
             Cite
             them
          
           .
           I
           laid
           my
           Charge
           in
           this
           Tenor
           :
           
             'T
             is
             necessarily
             consequent
             from
             the
             foregoing
             Paragraphs
             ,
             that
             ,
             if
             I
             have
             Discours't
             right
             in
             this
             small
             Treatise
             of
             mine
             ,
             and
             have
             proved
             that
             Faith
             ,
             and
             consequently
             its
             Grounds
             ,
             must
             be
             Impossible
             to
             be
             False
             ,
             then
             Mr.
          
           T.'s
           Confession
           ,
           p.
           118.
           
             (
             to
             which
             Mr.
          
           St.'s
           
             Doctrine
             is
             Consonant
             )
             that
          
           [
           It
           is
           possible
           to
           be
           otherwise
           (
           
             that
             is
             ,
             to
             be
          
           False
           )
           that
           any
           Book
           is
           so
           Antient
           as
           it
           pretends
           
           to
           be
           ,
           or
           that
           it
           was
           Written
           by
           him
           whose
           Name
           it
           bears
           ,
           or
           that
           this
           is
           the
           sence
           of
           such
           and
           such
           Passages
           in
           it
           ]
           
             is
             a
             clear
             Conviction
             that
             neither
             is
             the
          
           Book-Rule
           ,
           
             he
             maintains
             the
             True
             Rule
             of
             Faith
          
           (
           §
           .
           3.
           )
           
             Nor
             have
             he
             and
             his
             Friends
          
           True
           Faith
           ,
           (
           §
           .
           4.
           )
           
             And
             consequently
             there
             being
             no
             other
             Rule
             owned
             (
             taking
             away
          
           Private
           Spirit
           )
           but
           Tradition
           ,
           that
           Tradition
           
             is
             the
          
           only-True
           Rule
           of
           Faith
           ,
           (
           §
           .
           6.
           )
           
             and
             so
             the
             main
             of
          
           Sure-Footing
           
             stands
             yet
             firm
             .
             And
             ,
             lastly
             ,
             't
             is
             evinc't
             that
             his
             own
             Book
             which
             opposes
             it
             ,
             opposes
             the
          
           only-True
           ,
           
             because
             the
             only
          
           Impossible-to-be-False
           ,
           
             Ground
             of
             Faith
             ;
             that
             is
             ,
             he
             is
             convinc't
             in
             that
             Supposition
             to
             go
             about
             to
             undermine
             all
             Christian
             Faith
             :
             Whence
             the
             Title
             of
             his
             Probable-natur'd
             Book
          
           (
           Rule
           of
           Faith
           )
           
             is
             manifested
             to
             be
             an
             improper
             Nickname
             ,
             and
             the
             Book
             it self
             ,
             to
             merit
             no
             Reply
             .
          
           You
           see
           here
           ,
           Gentlemen
           ,
           how
           great
           stress
           I
           lay
           upon
           Dr.
           
           T.'s
           confession
           ,
           that
           the
           Ground
           of
           his
           Faith
           (
           and
           consequently
           his
           Faith
           it self
           )
           is
           
             possible
             to
             be
             False
          
           :
           And
           really
           ,
           if
           he
           clears
           himself
           of
           it
           ,
           I
           must
           acknowledg
           I
           suffer
           a
           very
           great
           Defeat
           ,
           because
           I
           so
           much
           Build
           upon
           it
           :
           If
           he
           does
           not
           ,
           he
           is
           utterly
           overthrown
           as
           to
           all
           intents
           and
           purposes
           ,
           either
           of
           being
           a
           good
           Writer
           ,
           or
           a
           solid
           Christian
           Divine
           ,
           and
           he
           will
           owe
           the
           World
           satisfaction
           for
           the
           Injury
           done
           to
           Faith
           ,
           and
           the
           Souls
           of
           those
           whom
           his
           Doctrine
           has
           perverted
           ,
           by
           turning
           their
           Faith
           which
           ought
           to
           be
           an
           Assent
           whose
           Grounds
           (
           and
           consequently
           it self
           are
           
             Impossible
             to
             be
             an
             Error
             ,
             or
             False
             ,
          
           into
           Opinion
           )
           
           whose
           Grounds
           (
           and
           ,
           by
           consequence
           ,
           it self
           )
           are
           
             possible
             to
             be
             such
          
           ;
           and
           ,
           lastly
           ,
           unless
           he
           Avoids
           or
           R●●ants
           this
           Error
           objected
           ,
           all
           he
           has
           Written
           〈◊〉
           ●●nvinc't
           without
           any
           more
           ado
           ,
           to
           be
           again●●●ith
           and
           its
           true
           Grounds
           ;
           and
           so
           it
           will
           be
           quite
           overthrown
           in
           the
           Esteem
           of
           all
           those
           who
           have
           the
           Nature
           of
           Faith
           writ
           in
           their
           hearts
           ;
           and
           that
           't
           is
           Impossible
           an
           Act
           of
           right
           Faith
           (
           that
           is
           ,
           an
           Asse●●
           built
           on
           those
           Grounds
           God
           has
           left
           in
           the
           Church
           for
           Mankind
           to
           embrace
           Faith
           ,
           and
           commanded
           them
           to
           believe
           upon
           those
           Grounds
           ,
           whether
           Scripture's
           Letter
           ,
           or
           the
           Churches
           Voice
           )
           should
           be
           an
           Error
           ,
           or
           the
           Profession
           of
           it
           a
           Lye
           ;
           which
           all
           sober
           Protestants
           ,
           Presbyterians
           ,
           nay
           almost
           all
           Sects
           ,
           except
           some
           few
           witty
           men
           ,
           inclining
           much
           by
           reading
           such
           Authours
           ,
           to
           Scepticism
           ;
           that
           is
           ,
           inclining
           to
           be
           nothing
           at
           all
           (
           &
           perhaps
           some
           Socinians
           )
           reject
           ,
           abhominate
           ,
           and
           hate
           with
           all
           their
           hearts
           .
           The
           Charge
           is
           laid
           ,
           and
           the
           Case
           is
           put
           ,
           now
           let
           us
           come
           to
           the
           Trial
           :
           Which
           ere
           we
           do
           ,
           I
           desire
           those
           Readers
           who
           have
           Dr.
           
           T.'s
           Preface
           by
           them
           to
           read
           his
           9
           
             th
             .
             page
          
           ,
           or
           else
           his
           whole
           page
           118.
           in
           his
           
             Rule
             of
             Faith
          
           ,
           lest
           either
           of
           us
           may
           injure
           him
           by
           a
           wrong
           Apprehension
           .
           I
           discourse
           thus
           ,
        
         
           §
           ▪
           2.
           
           First
           ,
           't
           is
           Evident
           that
           he
           who
           makes
           the
           Ground
           and
           Rule
           of
           Faith
           
             possible
             to
             be
             False
          
           ▪
           makes
           Faith
           it self
           such
           likewise
           ;
           since
           nothing
           is
           or
           can
           be
           stronger
           than
           the
           Grounds
           it
           stands
           on
           .
        
         
           Next
           ,
           the
           Rule
           of
           Faith
           to
           Dr.
           T.
           is
           the
           
           
             Scripture's
             Letter
          
           ,
           and
           consequently
           that
           what
           he
           conceives
           the
           Sense
           of
           the
           Scripture
           is
           God's
           Sense
           ,
           or
           Faith.
           
        
         
           Lastly
           ,
           that
           in
           the
           place
           now
           Cited
           and
           Related
           by
           him
           ,
           he
           speaks
           of
           the
           Authority
           of
           the
           Book
           of
           Scripture
           ,
           and
           of
           its
           Sence
           ,
           as
           he
           acknowledges
           here
           ,
           page
           15.
           
        
         
           These
           things
           thus
           premised
           ,
           I
           put
           him
           this
           Dil●mma
           .
           Either
           he
           holds
           what
           he
           conceives
           to
           to
           be
           the
           Sence
           of
           Scripture
           (
           that
           is
           his
           Faith
           )
           True
           ,
           or
           he
           does
           not
           :
           If
           he
           holds
           it
           not
           to
           be
           True
           ,
           then
           't
           is
           unavoidable
           he
           must
           hold
           it
           (
           at
           least
           )
           
             possible
             to
             be
             False
          
           ,
           if
           not
           actually
           such
           .
           But
           if
           he
           says
           he
           holds
           it
           to
           be
           True
           ,
           then
           since
           after
           he
           had
           spoke
           of
           the
           security
           he
           had
           ,
           or
           had
           not
           of
           the
           Book
           and
           Sense
           of
           Scripture
           ,
           he
           immediately
           subjoyns
           these
           very
           words
           ,
           
             It
             is
             possible
             all
             this
             ●ay
             be
             otherwise
          
           :
           He
           as
           evidently
           says
           that
           what
           he
           conceives
           the
           Book
           of
           Scripture
           ▪
           and
           Sence
           of
           such
           or
           such
           passages
           in
           it
           (
           that
           is
           his
           
             Faith
             )
             is
             possible
             to
             be
             False
             ,
          
           as
           't
           is
           that
           what
           's
           
             OTHERWISE
             THAN
             TRVE
          
           ,
           is
           False
           .
           I
           do
           not
           know
           how
           Dr.
           T.
           could
           possibly
           speak
           more
           plainly
           what
           I
           charge
           him
           with
           ,
           than
           he
           has
           done
           in
           those
           words
           ,
           unless
           he
           should
           use
           the
           word
           [
           False
           ]
           which
           too
           Candid
           and
           Rude
           expression
           ,
           would
           expose
           him
           openly
           to
           the
           dislike
           of
           all
           Sober
           m●n
           ,
           and
           therefore
           he
           disguiz'd
           it
           in
           its
           more
           moderate
           Equivalent
           [
           otherwise
           .
           ]
           I
           say
           Equivalent
           :
           And
           ,
           if
           it
           be
           not
           ,
           I
           would
           gladly
           know
           of
           him
           what
           the
           word
           [
           otherwise
           ]
           relates
           to
           :
           Human
           Language
           forbids
           
           that
           any
           thing
           can
           be
           said
           to
           be
           otherwise
           unless
           it
           be
           otherwise
           
             than
             something
          
           .
           I
           ask
           then
           
             otherwise
             than
             what
          
           does
           he
           mean
           ,
           when
           ,
           being
           in
           the
           Circumstance
           of
           Discoursing
           ,
           what
           security
           he
           had
           of
           the
           
             Antiquity
             ,
             Writers
          
           ,
           and
           Sence
           of
           Scripture
           ,
           he
           told
           us
           ,
           
             It
             is
             possible
             to
             may
             be
             otherwise
             ?
          
           Is
           it
           not
           as
           evident
           as
           words
           can
           express
           ,
           he
           must
           mean
           ,
           
             It
             is
             possible
          
           the
           Book
           of
           Scripture
           is
           not
           
             so
             anti●nt
          
           as
           the
           Apostles
           time
           :
           It
           is
           possible
           it
           was
           not
           Writ
           by
           the
           Apostles
           and
           Evangelists
           :
           
             It
             is
             possible
          
           this
           is
           not
           the
           Sence
           of
           it
           in
           such
           passages
           as
           concern
           Faith
           ;
           for
           to
           these
           ,
           and
           these
           only
           our
           Discourse
           ,
           and
           the
           Nature
           and
           Title
           of
           his
           Book
           determin'd
           it
           ;
           which
           amounts
           to
           this
           ,
           that
           none
           has
           absolute
           Certainty
           of
           either
           Letter
           or
           Sence
           of
           Scripture
           ,
           nor
           consequently
           of
           his
           Faith
           ,
           in
           case
           it
           be
           solely
           grounded
           upon
           that
           ,
           as
           he
           professes
           .
           See
           Reader
           ,
           how
           all
           Truths
           even
           the
           most
           Sacred
           ones
           go
           to
           wrack
           ,
           when
           men
           fram'd
           only
           for
           
             fine
             Talk
          
           undertake
           to
           prove
           ;
           and
           how
           parallel
           his
           defence
           of
           the
           Ground
           of
           all
           Christian
           Faith
           is
           to
           that
           he
           gave
           us
           lately
           of
           the
           Existence
           of
           a
           Deity
           :
           He
           so
           prov'd
           a
           God
           ,
           that
           he
           granted
           it
           possible
           there
           might
           be
           none
           ,
           and
           now
           he
           so
           proves
           Scripture
           to
           be
           a
           Rule
           ,
           that
           he
           grants
           it
           possible
           it
           may
           be
           no
           Rule
           ,
           since
           common
           Sence
           tells
           us
           that
           can
           never
           be
           an
           Intellectual
           Rule
           which
           followed
           may
           lead
           into
           Errour
           .
           By
           which
           we
           see
           Dr.
           T.
           needed
           here
           the
           Blessing
           (
           as
           he
           calls
           it
           )
           of
           that
           Identical
           Proposition
           [
           
             A
             Rule
             's
             a
             Rule
          
           ]
           else
           he
           would
           not
           write
           a
           Book
           to
           prove
           
           Scripture
           a
           Rule
           ,
           and
           then
           ever
           and
           anon
           in
           equivalent
           Language
           tell
           us
           't
           is
           none
           .
           I
           wish
           he
           would
           now
           and
           then
           reflect
           upon
           such
           Evident
           Truths
           ;
           and
           not
           out
           of
           an
           openly-declar'd
           Feud
           against
           those
           First
           Principles
           fall
           thus
           perpetually
           into
           manifest
           Contradictions
           .
        
         
           §
           .
           3.
           
           But
           how
           does
           Dr.
           T.
           clear
           himself
           of
           this
           Charge
           of
           mine
           ,
           or
           how
           comes
           he
           off
           from
           his
           own
           words
           ?
           First
           ,
           he
           again
           puts
           down
           those
           very
           words
           ,
           which
           say
           over
           and
           over
           what
           I
           charge
           upon
           him
           ;
           and
           then
           asks
           very
           confidently
           where
           he
           says
           any
           such
           thing
           ?
           which
           is
           just
           as
           wise
           a
           craft
           as
           Children
           use
           when
           they
           hoodwink
           themselves
           ,
           and
           then
           tell
           the
           By-standers
           they
           shall
           not
           see
           them
           .
           Next
           ,
           he
           tells
           us
           ,
           that
           All
           ,
           he
           sayes
           ,
           is
           ,
           that
           
             we
             are
             not
             Infallible
             in
             judging
             of
             the
             Antiquity
             of
             a
             Book
             ,
             or
             the
             sence
             of
             it
             ,
             meaning
             that
             we
             cannot
             demonstrate
             these
             things
             so
             ,
             as
             to
             to
             shew
             the
             contrary
             necessarily
             involves
             a
             contradiction
             ;
             but
             yet
             ,
          
           &c.
           
           Is
           this
           all
           he
           sayes
           ?
           What
           then
           is
           become
           of
           those
           famous
           words
           ,
           [
           
             It
             is
             possible
             all
             this
             may
             be
             otherwise
          
           ;
           ]
           which
           were
           onely
           objected
           ?
           But
           let
           us
           examine
           what
           he
           does
           acknowledge
           .
           Whether
           he
           be
           Infallibly
           certain
           or
           no
           ,
           it
           matters
           not
           :
           but
           it
           should
           be
           shewn
           why
           ,
           if
           Scripture
           be
           the
           sole
           Ground
           of
           Faith
           ,
           some
           at
           least
           in
           the
           World
           who
           are
           to
           Govern
           and
           Instruct
           the
           Church
           should
           not
           be
           thus
           certain
           of
           both
           in
           case
           we
           be
           bound
           to
           assent
           ,
           and
           (
           as
           we
           questionless
           are
           )
           dy
           to
           attest
           the
           Points
           of
           our
           Faith
           to
           be
           
             absolutely-certain
             Truths
          
           .
           Again
           ,
           if
           
           Dr.
           T.
           be
           not
           
             Infallibly
             certain
          
           of
           these
           things
           ,
           then
           let
           him
           say
           he
           is
           
             fallibly
             certain
          
           of
           it
           ;
           which
           done
           ,
           Nature
           will
           shew
           him
           how
           perfect
           Nonsence
           he
           speaks
           ;
           whence
           the
           same
           Nature
           will
           tell
           him
           with
           a
           little
           reflexion
           ,
           that
           ,
           since
           the
           word
           Infallibly
           can
           with
           good
           sence
           be
           joyn'd
           with
           the
           word
           Certain
           ,
           either
           't
           is
           adeqaate
           to
           that
           word
           ,
           and
           extends
           its
           sence
           as
           far
           as
           the
           others
           ,
           and
           then
           there
           is
           no
           Certainty
           where
           there
           is
           not
           Infallibility
           ;
           or
           it
           does
           not
           extend
           
             as
             far
          
           as
           the
           word
           Certain
           ;
           and
           then
           we
           may
           be
           Certain
           of
           some
           things
           yet
           not-Infallibly
           Certain
           ;
           which
           ,
           since
           [
           not-Infallibly
           ]
           means
           [
           Fallibly
           ]
           signifies
           clearly
           we
           may
           be
           
             fallibly
             certain
          
           of
           those
           things
           :
           But
           common
           sence
           teaches
           us
           how
           ridiculous
           't
           is
           to
           say
           ,
           we
           are
           
             fallibly
             certain
          
           of
           any
           thing
           .
           'T
           is
           most
           evident
           therefore
           and
           demonstrable
           ,
           that
           there
           is
           no
           Certainty
           but
           where
           there
           is
           Infallibility
           ;
           and
           that
           we
           can
           never
           be
           said
           to
           be
           truly
           Certain
           of
           any
           thing
           ,
           till
           all
           circumstances
           consider'd
           ,
           we
           see
           our selves
           out
           of
           possibility
           of
           being
           deceived
           ,
           
             hic
             &
             nunc
          
           ,
           in
           that
           very
           thing
           .
           Whence
           Dr.
           T.
           denying
           Infallible
           assurance
           of
           both
           Letter
           and
           Sence
           of
           Scripture
           ,
           is
           convinc'd
           to
           deny
           all
           true
           Certainty
           of
           either
           ,
           and
           so
           to
           render
           all
           Faith
           built
           upon
           it
           Uncertain
           ,
           that
           is
           ,
           
             possible
             to
             be
             false
          
           ;
           and
           ,
           could
           he
           with
           sense
           take
           the
           other
           part
           of
           the
           distinction
           ,
           and
           say
           ,
           he
           is
           
             fallibly
             certain
          
           of
           it
           ,
           yet
           the
           guilt
           of
           the
           same
           Position
           will
           still
           remain
           with
           him
           .
           This
           Logical
           Demonstration
           I
           produc'd
           in
           
             Faith
             Vindicated
             ,
             pag.
          
           37.
           of
           which
           
           Dr
           ,
           T.
           takes
           notice
           here
           pag.
           17
           thus
           :
           
             Mr.
             S.
             is
             pl●as'd
             to
          
           say
           
             that
             Certainty
             and
             Infallibility
             are
             all
             one
             :
          
           concealing
           thus
           from
           his
           Reader
           I
           had
           ever
           prov'd
           it
           (
           lest
           he
           should
           be
           oblig'd
           ●o
           speak
           to
           my
           Proofs
           ,
           which
           he
           neither
           likes
           nor
           uses
           )
           and
           bears
           himself
           as
           if
           I
           had
           only
           said
           it
           :
           which
           suppos'd
           ,
           then
           indeed
           his
           bare
           saying
           the
           contrary
           was
           a
           competent
           Answer
           .
           This
           done
           ,
           he
           confutes
           it
           manfully
           with
           telling
           his
           Readers
           ,
           I
           am
           
             the
             first
             man
             that
             ev●r
             said
             it
             ,
          
           and
           that
           't
           is
           foolish
           .
           I
           beseech
           you
           ,
           Gentlemen
           ,
           is
           it
           the
           fashion
           in
           the
           Univeesities
           to
           solve
           Arguments
           on
           this
           manner
           ?
           That
           is
           ,
           to
           neglect
           the
           Premisses
           ,
           call
           the
           Conclusion
           foolish
           ,
           and
           think
           to
           overthrow
           the
           Reason
           in
           the
           Opinion
           of
           his
           Readers
           ▪
           because
           't
           is
           not
           some
           hackney
           Argument
           ,
           brought
           into
           play
           perhaps
           an
           hundred
           times
           over
           ,
           and
           ninety
           nine
           times
           answer'd
           ,
           but
           now
           produc'd
           first
           ?
           Certainly
           ,
           one
           would
           think
           in
           reason
           that
           what
           has
           been
           many
           times
           alledg'd
           should
           rather
           be
           slighted
           ,
           because
           it
           may
           have
           received
           already
           many
           Answers
           ,
           and
           not
           such
           Pcoofs
           as
           first
           appear
           ,
           because
           't
           is
           certain
           they
           never
           yet
           had
           any
           at
           all
           ,
           nor
           do
           I
           conceive
           that
           the
           Noble
           and
           Learned
           Virtuosi
           of
           the
           
             ROYAL
             SOCIETY
          
           use
           to
           reject
           any
           Production
           because
           the
           Author
           of
           it
           is
           the
           first
           that
           invented
           it
           ;
           but
           ,
           they
           allow
           it
           Examination
           ,
           and
           ,
           if
           it
           hold
           the
           Trial
           ,
           approve
           it
           ,
           and
           commend
           the
           Author
           .
        
         
           §
           .
           4.
           
           I
           shall
           endeavour
           to
           give
           him
           another
           Argument
           of
           the
           Necessity
           of
           admitting
           Infallibility
           ,
           
           though
           I
           have
           good
           reason
           to
           fear
           he
           will
           afford
           it
           again
           no
           other
           Answer
           but
           only
           this
           ,
           that
           I
           am
           the
           first
           man
           that
           ever
           produc'd
           it
           .
           'T
           is
           this
           .
           Taking
           the
           word
           [
           False
           ]
           or
           [
           Falsus
           ]
           subjectively
           ,
           or
           as
           in
           the
           Subject
           ,
           that
           is
           ,
           as
           making
           the
           Jugment
           False
           or
           Erroneous
           :
           't
           is
           a
           Participle
           of
           the
           Verb
           [
           Fallor
           ]
           and
           signifies
           deceived
           actually
           ,
           to
           which
           corresponds
           as
           its
           proper
           Power
           [
           Fallible
           ]
           or
           ,
           
             capable
             to
             be
             deceived
          
           :
           Now
           the
           contrary
           to
           [
           False
           ]
           thus
           understood
           ,
           is
           True
           ,
           taken
           also
           subjectively
           ,
           or
           as
           making
           the
           Judgment
           which
           in
           it
           is
           True
           or
           Un-erroneous
           in
           that
           its
           Act.
           Wherefore
           the
           proper
           Power
           corresponding
           to
           that
           Act
           must
           necessarily
           be
           that
           which
           is
           oppos'd
           to
           Fallible
           ,
           that
           is
           [
           Infallible
           .
           ]
           Again
           ,
           taking
           the
           word
           False
           Objectively
           ,
           or
           as
           found
           in
           the
           Proposition
           which
           is
           the
           Object
           or
           Cause
           of
           our
           Judgment
           as
           't
           is
           false
           or
           actually
           deceived
           :
           It
           s
           proper
           Power
           corresponding
           to
           it
           is
           [
           
             Capable
             to
             deceive
          
           .
           ]
           Wherefore
           ,
           also
           ,
           taking
           its
           Opposit
           [
           Truth
           ]
           Objectively
           ,
           or
           for
           the
           Object
           of
           our
           Judgment
           when
           't
           is
           True
           ,
           the
           proper
           Power
           corresponding
           to
           it
           must
           be
           
             Incapable
             to
             deceive
          
           .
           'T
           is
           concluded
           then
           from
           both
           these
           Considerations
           ,
           that
           we
           can
           neither
           affirm
           Points
           or
           Propositiont
           of
           Faith
           (
           which
           are
           the
           Objects
           of
           such
           Acts
           )
           True
           ,
           but
           we
           must
           affirm
           withal
           that
           they
           are
           Incapable
           to
           make
           us
           
             judge
             erroneously
          
           while
           we
           assent
           to
           them
           ;
           nor
           that
           our
           Judgment
           or
           Act
           of
           Faith
           can
           be
           True
           or
           Un-erroneous
           ,
           but
           we
           must
           be
           Infallible
           in
           so
           judging
           .
           Thus
           far
           concerning
           the
           necessity
           of
           admitting
           Infallibility
           ,
           
           if
           we
           once
           put
           our
           Assents
           or
           Acts
           of
           Faith
           to
           be
           
             true
             Judgments
          
           .
           From
           which
           't
           is
           a
           different
           Question
           to
           ask
           how
           we
           become
           thus
           Infallible
           ;
           onely
           't
           is
           Evident
           ,
           that
           ,
           in
           case
           the
           former
           Proposition
           be
           put
           ,
           (
           viz
           ,
           that
           we
           must
           affirm
           our
           Acts
           of
           Faith
           
             True
             ,
             )
             Infallible
          
           we
           must
           be
           ,
           or
           
             Impossible
             to
             be
             in
             an
             Errour
          
           when
           we
           make
           those
           Acts.
           But
           now
           ,
           to
           this
           Infallibility
           in
           those
           Acts
           God's
           Providence
           leads
           men
           diversly
           according
           to
           their
           several
           degrees
           of
           Capacity
           :
           Those
           who
           are
           arriv'd
           to
           a
           great
           pitch
           of
           Learning
           come
           to
           it
           by
           absolutely-concluding
           proofs
           ,
           call'd
           Demonstrations
           ,
           that
           is
           ,
           by
           penetrating
           the
           nature
           of
           the
           Authority
           on
           which
           it
           is
           built
           :
           and
           ,
           such
           men
           can
           make
           out
           clearly
           and
           distinctly
           to
           their
           own
           Thoughts
           the
           Certainty
           of
           that
           Authority
           ,
           by
           discoursing
           it
           to
           themselves
           &
           others
           ;
           they
           can
           resolve
           it
           into
           its
           Grounds
           ,
           meet
           with
           and
           answer
           Objections
           ,
           and
           in
           a
           word
           ,
           see
           themselves
           to
           be
           Infallibly
           Certain
           of
           it
           .
           In
           these
           men
           therefore
           ,
           though
           the
           Truth
           of
           their
           Tenet
           be
           indeed
           taken
           from
           the
           Object
           (
           as
           't
           is
           always
           )
           yet
           the
           Clearness
           ,
           Distinctness
           ,
           and
           firm
           Strength
           of
           it
           springs
           from
           the
           Perfection
           of
           their
           well-cultivated
           Understanding
           .
           Those
           who
           are
           of
           a
           weak
           pitch
           are
           led
           to
           it
           by
           Practical
           Self-evidence
           of
           the
           nature
           of
           Authority
           ,
           and
           of
           the
           way
           in
           common
           by
           which
           they
           receive
           Faith
           ;
           which
           dim
           ,
           rude
           sight
           ,
           even
           in
           the
           simplest
           ,
           serves
           to
           carry
           them
           on
           to
           act
           according
           to
           right
           nature
           when
           they
           assent
           ;
           but
           they
           cannot
           discourse
           their
           thoughts
           ,
           nor
           resolve
           them
           into
           Principles
           ,
           
           nor
           answer
           Objections
           ,
           nor
           see
           themselves
           clearly
           to
           be
           infallibly
           Certain
           .
           Nay
           more
           ,
           the
           greatest
           part
           of
           these
           ,
           especially
           if
           very
           simple
           ,
           do
           by
           some
           lucky
           chance
           (
           or
           rather
           by
           a
           particular
           disposition
           of
           Gods
           good
           Providence
           )
           light
           upon
           this
           right
           way
           ,
           more
           than
           by
           any
           strength
           of
           their
           own
           wit
           ,
           looking
           into
           Grounds
           ;
           but
           ,
           being
           in
           it
           once
           ,
           they
           find
           that
           which
           satisfies
           them
           according
           to
           knowledges
           familiariz'd
           to
           them
           by
           converse
           with
           the
           World
           ,
           and
           which
           are
           of
           themselves
           ,
           solid
           and
           satisfactory
           .
           In
           a
           word
           ,
           it
           became
           Gods
           goodness
           so
           to
           order
           things
           ,
           that
           the
           Acts
           of
           all
           the
           Faithful
           might
           be
           as
           much
           as
           was
           possible
           in
           men
           of
           every
           pitch
           and
           capacity
           ,
           Rational
           or
           Virtuous
           ;
           whatever
           Contingency
           may
           happen
           in
           some
           particulars
           ;
           Original
           Sin
           ,
           and
           by
           it
           ,
           Passion
           ,
           Ignorance
           ,
           or
           Interest
           sometimes
           byassing
           them
           and
           making
           them
           act
           with
           precipitancy
           .
           In
           which
           case
           whatever
           is
           good
           in
           those
           Acts
           of
           Faith
           is
           refunded
           into
           God
           ,
           the
           Author
           of
           every
           good
           Gift
           as
           its
           Original
           Cause
           ;
           what
           Defective
           ,
           into
           the
           Limitedness
           and
           Imperfection
           of
           Creatures
           .
        
         
           §
           .
           5.
           
           This
           Tenet
           of
           Infallibility
           which
           unprejudic'd
           Nature
           teaches
           even
           the
           rudest
           in
           things
           subject
           to
           Sense
           and
           common
           Reason
           ,
           and
           Learned
           men
           in
           things
           provable
           by
           exact
           Art
           ,
           the
           Adversaries
           of
           true
           Certainty
           ,
           our
           Scepticks
           in
           Religion
           ,
           endeavour
           to
           render
           ridiculous
           and
           cast
           a
           mist
           about
           it
           by
           the
           most
           unreasonable
           pretence
           that
           ever
           was
           invented
           ;
           which
           is
           ,
           to
           affirm
           
           that
           a
           man
           cannot
           be
           Infallible
           in
           one
           thing
           but
           he
           must
           be
           so
           in
           all
           .
           As
           if
           I
           could
           not
           infallibly
           know
           what
           's
           done
           in
           my
           Chamber
           or
           practic'd
           openly
           amongst
           those
           I
           converse
           with
           ,
           but
           I
           must
           be
           likewise
           infallible
           in
           knowing
           what
           is
           done
           in
           the
           Moon
           .
           And
           Dr.
           T.
           is
           one
           of
           these
           ;
           (
           for
           Contradiction
           is
           as
           natural
           to
           him
           ,
           as
           't
           is
           to
           a
           fish
           to
           swim
           )
           :
           who
           tells
           us
           here
           pag.
           19.
           
           That
           
             Omniscience
             within
             a
             determinate
             Sphere
             ,
             is
             an
             Infinite
             within
             a
             finite
             Sphere
          
           ;
           as
           if
           it
           were
           very
           evident
           that
           to
           know
           
             All
             in
             such
             a
             matter
          
           is
           to
           know
           Infinit
           ,
           or
           all
           things
           in
           the
           World
           ;
           or
           so
           hard
           to
           comprehend
           that
           one
           may
           
             know
             all
          
           the
           money
           in
           ones
           Purse
           without
           knowing
           all
           the
           money
           that
           is
           extant
           ,
           or
           all
           the
           men
           in
           the
           room
           without
           knowing
           all
           Mankind
           ;
           I
           wish
           Dr.
           T.
           would
           shew
           us
           why
           
             knowing
             all
          
           in
           such
           a
           particular
           matter
           must
           needs
           argue
           an
           Infinit
           knowledg
           ;
           or
           why
           the
           
             knowing
             all
             things
          
           ▪
           [
           in
           a
           determinate
           Sphere
           ]
           (
           which
           last
           words
           when
           he
           came
           to
           answer
           ,
           that
           is
           ,
           break
           his
           Jests
           ,
           our
           Prevaricator
           prudently
           omitted
           ;
           )
           may
           not
           
             consist
             with
             an
             ignorance
             of
             many
             things
          
           out
           of
           that
           Sphere
           :
           Must
           the
           word
           All
           in
           
             such
             a
             matter
          
           needs
           signifie
           Infinit
           ?
           or
           did
           the
           commonest
           Reason
           ever
           thus
           go
           wrack
           ?
           I
           suppose
           my
           Friends
           resolute
           hazard
           against
           Identical
           Propositions
           made
           him
           fall
           into
           this
           more
           than
           childish
           mistake
           :
           For
           this
           plain
           Truth
           ,
           
             What
             's
             all
             but
             in
             one
             matter
             onely
             ,
             is
             ,
             all
             but
             in
             one
             matter
             onely
             ,
          
           had
           preserv'd
           him
           from
           this
           Nonsense
           ;
           but
           he
           took
           this
           for
           his
           Ground
           to
           
           proceed
           upon
           ,
           that
           
             All
             in
             one
             matter
             onely
             ,
             〈◊〉
             All
             in
             every
             matter
             ,
          
           or
           ,
           which
           is
           more
           ,
           is
           Infinit
           ,
           and
           so
           still
           he
           continues
           most
           learnedly
           to
           lay
           Contradictions
           for
           his
           First
           Principles
           ,
           because
           their
           Interest
           ,
           and
           his
           are
           inseparably
           link●
           against
           the
           Common
           Enemy
           ,
           Identical
           Propositions
           ▪
           This
           I
           must
           confess
           is
           
             a
             very
             smart
             and
             ing●nious
             kind
             of
             reasoning
             ,
          
           and
           proper
           to
           Dr.
           T.
           unless
           perhaps
           his
           sworn
           Brother
           at
           hating
           First
           Principles
           and
           Papists
           ,
           put
           in
           for
           a
           share
           ;
           It
           appears
           by
           a
           certain
           Paper
           ,
           called
           
             Dr.
             Stillingfleet
             against
             Dr.
             Stillingfleet
          
           ,
           he
           is
           a
           strong
           pretender
           ,
           and
           will
           cry
           halfs
           .
           But
           't
           is
           time
           now
           to
           return
           to
           examine
           his
           Answer
           .
        
         
           §
           6.
           
           It
           is
           not
           necessary
           indeed
           to
           Truth
           that
           every
           one
           should
           demonstrate
           a
           thing
           so
           as
           to
           shew
           that
           the
           contrary
           necessarily
           involves
           ●
           Contradiction
           ;
           for
           the
           same
           thing
           may
           be
           known
           also
           through
           
             Practical
             Self-evidence
          
           to
           those
           who
           cannot
           demonstrate
           ▪
           but
           yet
           the
           thing
           must
           be
           demonstrable
           ,
           else
           't
           is
           not
           Knowable
           or
           Ascertainable
           .
           For
           Demonstrable
           is
           a
           plain
           honest
           word
           ,
           what
           game
           soever
           Dr.
           T.
           and
           his
           Friend
           make
           at
           it
           ,
           and
           imports
           no
           more
           abstracting
           from
           subtle
           quirks
           ,
           but
           only
           
             Capable
             to
             be
             known
          
           ,
           or
           Intellectually
           seen
           by
           way
           of
           Proof
           ;
           whence
           ,
           a
           Learned
           man
           who
           goes
           about
           to
           prove
           any
           thing
           by
           strength
           of
           severe
           Reason
           ,
           ought
           either
           to
           demonstrate
           it
           ,
           or
           he
           falls
           short
           of
           his
           D●●y
           .
           Once
           more
           I
           desire
           Dr.
           T.
           to
           take
           me
           right
           ,
           and
           
           to
           reflect
           that
           when
           I
           say
           ,
           The
           Thing
           is
           Demonstrable
           ,
           or
           pretend
           to
           demonstrate
           ,
           I
           do
           not
           take
           the
           word
           Demonstration
           with
           all
           those
           many
           subtleties
           and
           perquisits
           the
           Schools
           require
           ;
           I
           as
           little
           love
           niceties
           as
           any
           man
           living
           ,
           and
           can
           as
           easily
           dispense
           with
           them
           so
           the
           solid
           part
           be
           well
           provided
           for
           ,
           and
           the
           Truth
           of
           the
           Thing
           establisht
           ,
           which
           if
           it
           be
           not
           done
           ,
           I
           make
           account
           nothing
           is
           done
           ,
           in
           these
           cases
           in
           which
           Assent
           &
           dying
           to
           attest
           things
           to
           be
           Truths
           are
           required
           .
           I
           onely
           mean
           then
           by
           Demonstration
           such
           a
           Proof
           as
           is
           taken
           not
           from
           any
           Exrinsecal
           consideration
           ,
           as
           is
           Authority
           ,
           which
           grounds
           Belief
           ,
           but
           from
           the
           intrinsecal
           Nature
           of
           the
           Thing
           or
           Subject
           in
           Dispute
           ,
           and
           such
           a
           Proof
           as
           
             necessarily
             concludes
          
           the
           Thing
           to
           be
           ;
           which
           cannot
           be
           possibly
           done
           without
           engaging
           finally
           some
           Identical
           Proposition
           ,
           or
           that
           
             Things
             being
             what
             it
             is
          
           ,
           on
           which
           all
           is
           built
           .
           Now
           ,
           this
           being
           evidently
           so
           ,
           (
           and
           if
           it
           be
           not
           ,
           let
           Dr.
           T.
           shew
           the
           contrary
           )
           I
           would
           ask
           our
           verbal
           Divine
           ,
           why
           he
           ought
           not
           to
           demonstrate
           ,
           that
           is
           ,
           prove
           by
           necessary
           concluding
           Argument
           both
           the
           Letter
           and
           Sence
           of
           Scripture
           ,
           if
           he
           would
           have
           men
           assent
           most
           firmly
           to
           Faith
           built
           according
           to
           him
           solely
           ▪
           upon
           their
           Certainty
           ?
           Is
           it
           not
           his
           intent
           in
           his
           Discourses
           to
           Conclude
           ▪
           what
           he
           speaks
           of
           ?
           How
           can
           he
           do
           this
           unless
           he
           shews
           the
           Conclusion
           necessarily
           follows
           ?
           Again
           ,
           does
           he
           not
           intend
           to
           conclude
           't
           is
           a
           Truth
           ,
           that
           this
           is
           the
           Letter
           and
           Sence
           of
           Scripture
           ?
           He
           must
           do
           so
           ,
           or
           else
           he
           can
           never
           pretend
           that
           Faith
           built
           
           upon
           it
           is
           Truth
           :
           And
           if
           he
           proves
           it
           Tru●
           ,
           must
           he
           not
           at
           the
           same
           time
           ,
           prove
           it's
           Contradictory
           False
           :
           And
           is
           any
           thing
           False
           but
           what
           says
           a
           Thing
           is
           so
           ,
           when
           indeed
           't
           is
           
             not
             so
          
           ;
           or
           is
           
             not
             so
          
           ,
           when
           indeed
           
             't
             is
             so
          
           :
           which
           is
           a
           direct
           Contradiction
           .
           Wherefore
           Dr.
           T.
           can
           never
           Conclude
           a
           thing
           to
           be
           True
           ,
           unless
           he
           brings
           a
           Proof
           necessarily
           engaging
           the
           Nature
           of
           the
           Thing
           ,
           that
           is
           unless
           (
           according
           to
           my
           sence
           of
           the
           Word
           )
           he
           both
           Demonstrates
           ,
           and
           also
           shews
           the
           contrary
           
             necessarily
             to
             involve
             a
             Contradiction
          
           .
           Both
           these
           satisfactory
           Certainties
           ,
           my
           Grounds
           attribute
           to
           Scriptures
           Letter
           and
           Sence
           (
           See
           Sur●f
           ▪
           pag.
           116
           ,
           117
           ▪
           )
           in
           points
           appertaining
           to
           Faith
           ,
           and
           he
           here
           denies
           both
           ,
           pag.
           10.
           whence
           is
           seen
           which
           of
           us
           two
           has
           more
           real
           Honour
           and
           Respect
           for
           Scripture
           :
           He
           who
           makes
           neither
           its
           Letter
           or
           Sence
           to
           have
           any
           Grounds
           able
           to
           ascertain
           them
           ,
           that
           is
           ,
           as
           to
           our
           purpose
           makes
           them
           good
           for
           nothing
           ,
           or
           I
           who
           grant
           and
           prove
           both
           .
        
         
           §
           .
           7.
           
           I
           suppose
           Dr.
           
             T
             ▪
          
           will
           say
           again
           as
           he
           did
           in
           that
           point
           of
           a
           Deity
           ,
           that
           the
           
             nature
             of
             the
             Thing
             will
             not
             bear
             a
             Certainty
          
           of
           Scriptures
           Letter
           or
           Sence
           ,
           that
           so
           he
           may
           be
           true
           to
           his
           
             firm
             Principle
          
           ,
           and
           make
           all
           Faith
           alike
           uncertain
           .
           I
           answer
           ,
           the
           more
           blame
           will
           fall
           to
           their
           share
           ,
           who
           take
           away
           the
           Certainty
           of
           that
           which
           is
           the
           
             first
             Principle
             in
             way
             of
             Authority
             ,
          
           or
           ,
           
             First
             Authority
          
           ,
           namely
           TRADITION
           ,
           which
           ,
           and
           onely
           which
           can
           Authenticate
           Books
           ;
           and
           ,
           the
           thing
           being
           of
           high
           Concern
           ,
           Practically
           
           carry
           down
           the
           same
           Doctrine
           ;
           and
           so
           easily
           preserve
           the
           Book
           significative
           of
           the
           
             same
             Sence
          
           ▪
           No●
           doubt
           I
           ,
           but
           't
           is
           demonstrable
           that
           the
           Practice
           of
           England
           ,
           and
           the
           Concern
           of
           the
           thing
           joyn'd
           with
           the
           necessary
           Evidence
           of
           any
           Alteration
           in
           a
           matter
           daily
           so
           nicely
           Canvast
           and
           continually
           Us'd
           ,
           can
           and
           will
           with
           Infallible
           Certainty
           ,
           bring
           down
           the
           Letter
           of
           
             Magna
             Charta
          
           ,
           the
           Statute
           Book
           ,
           and
           some
           Acts
           of
           Parliament
           ,
           the
           self-same
           ,
           from
           year
           to
           year
           ,
           at
           least
           in
           matters
           of
           high
           Consequence
           ;
           and
           by
           means
           of
           the
           Sense
           ,
           writ
           Traditionally
           in
           some
           mens
           hea●ts
           ,
           correct
           the
           Letter
           ,
           if
           Printers
           or
           Copiers
           should
           mistake
           .
           If
           Dr.
           T.
           asks
           how
           I
           prove
           it
           :
           I
           would
           tell
           him
           that
           the
           Nature
           of
           the
           Thing
           must
           make
           it
           Notorious
           ,
           if
           altered
           ;
           be
           cause
           great
           multitudes
           are
           conversant
           in
           it
           ,
           and
           it
           being
           esteemed
           of
           a
           kind
           of
           Sacred
           Nature
           ,
           weigh
           every
           tittle
           of
           it
           warily
           ,
           especially
           those
           passages
           that
           immediately
           touch
           some
           weighty
           Point
           ;
           whence
           should
           some
           whose
           Interest
           't
           is
           to
           alter
           it
           ,
           go
           about
           such
           an
           Action
           ,
           it
           cannot
           appear
           a
           Good
           to
           the
           Generality
           ,
           whose
           Concerns
           are
           highly
           violated
           by
           that
           alteration
           ,
           to
           conceal
           and
           permit
           the
           Letter
           to
           remain
           Uncorrected
           :
           and
           if
           it
           could
           not
           appear
           a
           Good
           to
           the
           Generality
           to
           consent
           to
           alter
           it
           ,
           nor
           become
           a
           Motive
           to
           the
           rest
           to
           attempt
           a
           
             seen
             Impossiblity
          
           ,
           neither
           one
           nor
           the
           other
           could
           will
           to
           alter
           it
           ,
           much
           less
           both
           conspire
           to
           do
           it
           ;
           and
           should
           they
           attempt
           it
           ,
           their
           will
           must
           either
           have
           no
           Object
           and
           then
           't
           is
           a
           Power
           to
           nothing
           (
           that
           is
           ,
           
             no
             Power
          
           )
           or
           
           else
           act
           without
           an
           
             appearing
             Good
          
           ▪
           and
           ,
           in
           both
           cases
           the
           Will
           would
           be
           
             no
             Will.
          
           This
           short
           hint
           will
           let
           the
           Reader
           see
           the
           Grounds
           I
           go
           upon
           :
           't
           is
           not
           now
           a
           proper
           place
           to
           pursue
           such
           Arguments
           close
           ,
           or
           press
           them
           home
           .
           I
           wish
           I
           might
           see
           some
           return
           of
           the
           like
           nature
           from
           our
           two
           
             undemonstrating
             Adversaries
          
           ,
           who
           think
           it
           their
           best
           play
           to
           laugh
           at
           Principles
           and
           Demonstration
           ,
           because
           they
           know
           in
           their
           Consciences
           they
           are
           perfect
           Strangers
           to
           both
           .
        
         
           §
           8.
           
           Well
           :
           but
           though
           Dr.
           T.
           denies
           any
           Infallible
           Certainty
           of
           the
           Ground
           of
           all
           Christian
           Faith
           ,
           let
           's
           see
           at
           least
           what
           other
           Certainty
           he
           affords
           us
           .
           And
           ,
           at
           the
           first
           sight
           any
           honest
           man
           might
           safely
           swear
           it
           must
           be
           (
           if
           any
           )
           a
           
             Fallible
             Certainty
          
           ,
           that
           is
           ,
           a
           very
           fair
           piece
           of
           Nonsense
           ;
           for
           't
           is
           evident
           to
           all
           Mankind
           (
           the
           Abhorrers
           of
           First
           Principles
           always
           excepted
           )
           that
           if
           any
           Certainty
           be
           Infallible
           ,
           and
           there
           be
           any
           other
           besides
           this
           ,
           it
           must
           needs
           be
           a
           Fallible
           one
           ,
           since
           there
           can
           be
           no
           middle
           between
           Contradictaries
           :
           So
           that
           Dr.
           T.
           is
           put
           to
           this
           hard
           choice
           ,
           either
           to
           bring
           such
           a
           Certainty
           for
           the
           Ground
           of
           all
           Christianity
           which
           is
           no
           Certainty
           ,
           or
           else
           such
           an
           one
           as
           is
           perfect
           Nonsense
           ,
           if
           it
           be
           named
           by
           its
           proper
           Name
           .
           L●t's
           see
           what
           choice
           he
           makes
           .
           
             We
             are
             not
          
           (
           sayes
           he
           )
           
             Infallibly
             Certain
             that
             any
             Book
          
           ,
           &c.
           
           
             But
             yet
          
           (
           observe
           now
           the
           Opposit
           kind
           of
           Certainty
           delivered
           here
           pag.
           9.
           )
           
             We
             have
             a
             firm
             Assurance
             concerning
             these
             matters
             ,
             so
             as
             not
             to
             make
             the
             least
             doubt
             of
             
             them
             .
          
           I
           marry
           ,
           this
           is
           a
           rare
           Certainty
           indeed
           !
           
             We
             have
             not
             Infallible
             Certainty
          
           (
           sayes
           Dr.
           
             T.
             )
             of
             either
             Letter
             or
             Sense
             of
             Scripture
             ,
          
           but
           onely
           such
           an
           one
           as
           keeps
           us
           from
           
             making
             the
             least
             doubt
             of
             them
             .
          
           Now
           ,
           since
           a
           very
           easie
           reflexion
           teaches
           us
           that
           we
           have
           
             no
             doubt
          
           of
           many
           things
           being
           True
           ,
           nay
           more
           ,
           have
           
             strong
             Hopes
          
           they
           are
           True
           ,
           and
           yet
           for
           all
           that
           ,
           hold
           them
           notwithstanding
           
             possible
             to
             be
             false
          
           ;
           't
           is
           a
           strange
           Argument
           to
           prove
           he
           
             avows
             not
             the
             possible
             Falshood
             of
             Faith
             ,
          
           to
           alledge
           that
           he
           declared
           himself
           he
           had
           onely
           such
           an
           Assurance
           ,
           as
           
             not
             at
             all
             to
             doubt
             it
             :
          
           For
           [
           
             not
             to
             doubt
          
           ]
           a
           thing
           signifies
           no
           more
           ,
           but
           [
           
             not
             to
             incline
             to
             think
             it
             False
          
           ]
           which
           a
           man
           may
           do
           ,
           and
           yet
           not
           at
           all
           hope
           ,
           't
           is
           True
           ;
           seeing
           he
           who
           suspends
           indifferently
           from
           both
           sides
           ,
           and
           inclines
           to
           neither
           ,
           does
           not
           at
           all
           doubt
           a
           Thing
           ,
           or
           fear
           't
           is
           False
           ,
           having
           no
           imaginable
           reason
           to
           ground
           the
           least
           degree
           of
           any
           such
           Fear
           ,
           more
           than
           he
           has
           to
           ground
           any
           Hope
           of
           its
           Truth
           .
           Again
           ,
           those
           Speculators
           who
           attend
           not
           to
           Principles
           are
           oftentimes
           in
           a
           perplex'd
           case
           ,
           and
           through
           the
           Goodness
           of
           Nature
           ,
           hold
           a
           thing
           absolutely
           True
           ,
           while
           they
           attend
           to
           such
           motives
           as
           connaturally
           breed
           that
           perswasion
           ,
           which
           thing
           notwithstanding
           coming
           to
           make
           it
           out
           as
           Scholars
           ,
           and
           unable
           to
           perform
           it
           ,
           hereupon
           consider'd
           as
           Speculators
           they
           must
           hold
           
             possible
             to
             be
             False
          
           for
           any
           thing
           they
           know
           :
           and
           this
           I
           conceive
           is
           Dr.
           T's
           condition
           .
           Regarding
           the
           nature
           of
           Faith
           ,
           and
           the
           common
           Conceit
           of
           Christianity
           ,
           he
           cannot
           but
           see
           he
           must
           ,
           
           if
           he
           will
           be
           a
           Christian
           ,
           profess
           Faith
           
             impossible
             to
             be
             False
          
           ;
           and
           doublesly
           he
           will
           avow
           it
           such
           as
           long
           as
           he
           speaks
           Nature
           ,
           and
           avoids
           reflecting
           on
           his
           Speculative
           Thoughts
           ;
           but
           ,
           coming
           once
           to
           consider
           the
           points
           of
           Faith
           ,
           as
           standing
           under
           such
           proofs
           as
           his
           Unskilful
           Art
           affords
           him
           ,
           and
           conscious
           to
           himself
           (
           as
           he
           needs
           must
           who
           sleights
           first
           Principles
           ,
           and
           all
           Methods
           to
           Knowledge
           )
           that
           he
           hath
           never
           an
           Argument
           that
           is
           absolutely
           or
           truly
           Conclusive
           ,
           he
           is
           forc'd
           again
           ,
           taking
           in
           these
           unlucky
           circumstances
           ,
           to
           avow
           Faiths
           Ground
           ,
           and
           consequently
           its
           self
           to
           be
           
             Possible
             to
             be
             otherwise
             ,
             or
             False
          
           ;
           being
           willing
           to
           lay
           the
           blame
           on
           the
           Grounds
           of
           Faith
           ,
           and
           to
           say
           ,
           they
           
             cannot
             bear
          
           Absolutely-Conclusive
           Proofs
           ,
           rather
           than
           on
           the
           defectiveness
           of
           his
           own
           Skill
           ;
           and
           to
           represent
           them
           as
           unworthy
           to
           have
           the
           name
           of
           
             stable
             Grounds
          
           ,
           rather
           than
           he
           will
           lose
           a
           tittle
           of
           the
           Fame
           of
           being
           an
           
             able
             Divine
          
           .
           Yet
           I
           will
           not
           say
           ,
           but
           the
           Christian
           in
           Dr.
           T.
           might
           overcome
           the
           Speculator
           ,
           at
           least
           ballance
           him
           in
           an
           equal
           suspence
           ,
           or
           beget
           in
           him
           a
           pretty
           good
           conceit
           of
           Faith's
           Impossibility
           to
           be
           False
           ;
           but
           then
           ,
           when
           he
           once
           reflects
           that
           this
           cannot
           be
           maintain'd
           without
           admitting
           Infallibility
           ,
           which
           is
           the
           word
           the
           abhominable
           Papists
           use
           ,
           nor
           made
           out
           without
           using
           First
           Principles
           ,
           or
           
             Identical
             Propositions
          
           (
           which
           that
           malignant
           Man
           
             I.
             S.
          
           pretends
           to
           build
           on
           )
           immediately
           the
           byass
           prevails
           ,
           and
           the
           Idea
           of
           Popery
           once
           stirred
           up
           (
           which
           haunts
           his
           and
           his
           Friends
           fancy
           
           day
           and
           night
           in
           a
           thousand
           hideous
           shapes
           ●
           he
           runs
           in
           a
           fright
           so
           far
           from
           
             Impossibility
             of
             Falshood
             in
             Faith
          
           ,
           that
           he
           comes
           to
           a
           very
           easie
           Possibility
           of
           its
           being
           all
           a
           plain
           Imposture
           or
           Ly
           for
           any
           thing
           he
           absolutely
           knows
           ,
           since
           Grounds
           prevailing
           onely
           to
           make
           him
           
             not
             doub●
             of
             it
          
           ,
           can
           raise
           it
           no
           higher
           .
           Moreover
           ,
           if
           this
           be
           a
           good
           Argument
           ,
           [
           
             I
             declar'd
             my self
             so
             assur'd
             as
             not
             to
             make
             the
             least
             doubt
             of
             a
             thing
             ,
             therefore
             I
             could
             not
             avow
             it
             possible
             to
             be
             False
          
           ]
           it
           must
           be
           allow'd
           Argumentative
           to
           say
           ,
           
             I
             am
             so
             assured
             as
             not
             in
             the
             least
             to
             doubt
             of
             it
             ,
             therefore
             't
             is
             not
             possible
             to
             be
             False
             .
          
           Dull
           Universities
           !
           that
           had
           not
           the
           wit
           to
           light
           all
           this
           while
           on
           Dr.
           T's
           Principles
           and
           
             way
             of
             arguing
          
           !
           They
           ascertain
           all
           things
           at
           the
           first
           dash
           without
           more
           adoe
           .
           I
           have
           a
           firm
           Assurance
           so
           as
           not
           to
           doubt
           of
           the
           Grounds
           of
           Christian
           Faith
           ,
           the
           Letter
           and
           Sense
           of
           Scripture
           ,
           therefore
           by
           this
           new
           Logick
           ,
           they
           are
           concluded
           Certain
           and
           Impossible
           to
           be
           False
           :
           In
           opposition
           to
           which
           ,
           if
           you
           tell
           him
           the
           firmness
           of
           a
           Rational
           Assent
           ought
           to
           be
           taken
           from
           Principles
           or
           the
           Object
           ,
           not
           from
           the
           Subject's
           firmly
           adhering
           to
           it
           ,
           and
           admonish
           him
           that
           this
           later
           sort
           of
           Firmness
           without
           the
           other
           signifies
           nothing
           but
           an
           Irrational
           Resolution
           to
           hold
           a
           thing
           right
           or
           wrong
           ,
           he
           cuts
           you
           off
           short
           ,
           and
           blames
           the
           Grounds
           of
           Christian
           Faith
           ,
           telling
           you
           the
           nature
           of
           the
           Things
           will
           bear
           no
           more
           .
           At
           which
           if
           your
           Reason
           repines
           ,
           and
           begins
           to
           despair
           of
           satisfaction
           ,
           he
           tells
           you
           smartly
           that
           you
           contradict
           a
           First
           and
           Firm
           Principle
           ,
           that
           
           to
           have
           as
           much
           Assurance
           as
           the
           thing
           affords
           you
           ,
           is
           to
           be
           Certain
           of
           it
           .
           Prodigious
           folly
           !
           not
           to
           distinguish
           between
           these
           two
           most
           evident
           Notions
           [
           
             I
             am
             fully
             perswaded
          
           ]
           and
           [
           
             the
             Thing
             is
             certainly
             so
          
           .
           ]
           And
           alledging
           our
           not
           doubting
           or
           strong
           adhesion
           to
           a
           thing
           ,
           for
           an
           competent
           Explication
           of
           that
           Certainty
           which
           ought
           to
           be
           the
           greatest
           in
           the
           whole
           world
           ,
           since
           more
           Sacred
           Concerns
           than
           any
           the
           world
           can
           shew
           are
           built
           upon
           it
           ;
           which
           adhesion
           also
           ,
           as
           Nature
           teaches
           us
           ,
           is
           very
           frequently
           an
           effect
           of
           Passion
           :
           Common
           Experience
           manifesting
           it
           to
           be
           a
           fault
           annext
           to
           the
           very
           Nature
           of
           Man
           ,
           that
           his
           U●derstanding
           is
           liable
           to
           be
           byast
           by
           his
           Will
           ,
           where
           his
           very
           Essence
           is
           not
           concern'd
           ,
           so
           as
           not
           to
           make
           the
           
             least
             doubt
          
           of
           ,
           may
           more
           ,
           oftentimes
           to
           
             hold
             firmly
          
           whatever
           habitual
           Prejudice
           ,
           Affection
           to
           Friends
           ,
           precipitate
           hast
           ,
           or
           fullen
           Ignorance
           has
           once
           addicted
           him
           to
           .
           All
           I
           can
           imagine
           in
           Dr.
           T's
           behalf
           is
           this
           ,
           that
           he
           must
           alledge
           he
           conceives
           this
           Assurance
           or
           Firm
           Adhesion
           is
           a
           proper
           Effect
           of
           the
           Object
           working
           it
           in
           his
           Understanding
           ,
           and
           that
           therefore
           he
           could
           not
           have
           this
           firm
           Assurance
           or
           Adhesion
           to
           it
           unless
           the
           Thing
           were
           indeed
           such
           in
           it self
           .
           This
           every
           Intelligent
           man
           sees
           is
           his
           only
           way
           to
           come
           off
           ;
           but
           this
           he
           neither
           has
           attempted
           to
           do
           ,
           nor
           ever
           shall
           be
           in
           the
           least
           able
           to
           compass
           ,
           till
           he
           retract
           his
           costly
           anger
           against
           First
           Principles
           ,
           his
           drollish
           Abuses
           against
           Demonstration
           ,
           his
           Accusing
           the
           things
           of
           Invisibleness
           instead
           of
           blaming
           
           his
           own
           bad
           Eyes
           ;
           and
           lastly
           ,
           his
           miscall'd
           Firm
           Principle
           ,
           which
           makes
           all
           built
           upon
           it
           ,
           no
           better
           than
           empty
           Contradiction
           .
           Yet
           if
           he
           pleases
           to
           shew
           us
           that
           the
           Object
           doth
           rationally
           assure
           him
           the
           thing
           is
           so
           ,
           by
           affording
           such
           proofs
           as
           of
           their
           own
           nature
           are
           able
           to
           make
           us
           
             assent
             firmly
          
           to
           it
           as
           a
           Truth
           ,
           and
           not
           only
           incline
           us
           towards
           it
           as
           a
           Likelihood
           ,
           let
           him
           go
           to
           work
           Logically
           (
           that
           being
           the
           proper
           Science
           in
           this
           case
           )
           and
           shew
           us
           how
           ,
           and
           by
           what
           virtue
           any
           proof
           of
           his
           is
           able
           to
           effect
           this
           ,
           and
           I
           promise
           him
           faithfully
           to
           respect
           and
           treat
           him
           with
           a
           great
           deal
           of
           Honour
           ,
           though
           his
           performance
           comes
           off
           never
           so
           short
           .
           But
           I
           foresee
           three
           Insuperable
           difficulties
           lie
           in
           his
           way
           ;
           first
           ,
           that
           he
           sees
           his
           Cause
           cannot
           bear
           it
           ,
           for
           which
           he
           still
           blames
           the
           Nature
           of
           the
           Thing
           .
           Next
           ,
           that
           the
           deep
           Study
           ,
           or
           the
           most
           Learned
           Science
           of
           Elegant
           Expressions
           so
           totally
           possesses
           his
           Mind
           ,
           it
           will
           not
           let
           Logick
           have
           any
           part
           in
           his
           thought
           :
           And
           lastly
           ,
           if
           it
           does
           ,
           yet
           he
           may
           hap
           to
           meet
           there
           with
           some
           unelegant
           Terms
           of
           Art
           which
           will
           quite
           fright
           him
           from
           his
           business
           ,
           and
           make
           him
           forswear
           the
           most
           evident
           Truths
           in
           the
           world
           .
        
         
           §
           9.
           
           But
           he
           hath
           only
           skirmish'd
           hitherto
           ,
           now
           ●he
           comes
           to
           close
           Dispute
           and
           will
           prove
           that
           ,
           take
           Faith
           how
           I
           will
           ,
           he
           does
           not
           in
           these
           words
           avow
           the
           
             possible
             falshood
             of
             Faith
          
           ,
           and
           ,
           that
           he
           may
           not
           fail
           to
           hit
           right
           on
           my
           meaning
           of
           the
           word
           Faith
           ,
           he
           divides
           the
           Text
           ,
           
           and
           gives
           us
           many
           Senses
           of
           that
           word
           ,
           &
           those
           as
           ridiculous
           as
           he
           could
           imagine
           ,
           which
           would
           make
           the
           unexamining
           Reader
           judg
           verily
           that
           I
           were
           out
           of
           my
           Wits
           to
           take
           the
           word
           [
           Faith
           ]
           in
           such
           absurd
           meanings
           ,
           and
           then
           hold
           it
           
             Impossible
             to
             be
             False
          
           .
           This
           done
           ,
           he
           shews
           himself
           a
           most
           Victorious
           Conquerour
           and
           Confutes
           me
           powerfully
           from
           pag.
           10.
           to
           pag.
           13.
           
           At
           least
           ,
           would
           not
           Dr.
           T's
           .
           best
           Friend
           ,
           so
           he
           were
           but
           any
           thing
           Ingenuous
           ,
           think
           he
           might
           safely
           swear
           that
           either
           he
           did
           not
           know
           what
           I
           meant
           by
           the
           word
           [
           Faith
           ,
           ]
           when
           I
           say
           
             Faith
             is
             impossible
             to
             be
             False
             ,
          
           or
           else
           candidly
           acknowledg
           that
           he
           is
           strangely
           Insincere
           to
           counterfeit
           so
           many
           Imaginary
           Tenets
           ,
           and
           then
           one
           by
           one
           confute
           them
           ,
           Read
           them
           here
           from
           the
           middle
           of
           pag.
           10.
           to
           pag.
           12.
           and
           then
           reflect
           on
           my
           words
           found
           in
           my
           Introduction
           to
           
             Faith
             Vindicated
          
           ,
           pag.
           17
           ▪
           which
           are
           these
           :
        
         
           
             To
             ask
             then
             if
             Faith
             can
             possibly
             be
             False
             ,
             is
             to
             ask
             whether
             the
             Motives
             laid
             by
             Gods
             Providence
             for
             Mankind
             ,
             or
             his
             Church
             to
             embrace
             Christian
             Faith
             ,
             must
             be
             such
             as
             of
             their
             own
             Nature
             ,
             cannot
             fail
             to
             conclude
             those
             Points
             True
             ;
             and
             to
             affirm
             that
             Faith
             is
             not
             possible
             to
             be
             False
             ,
             is
             equivalently
             to
             assert
             that
             those
             Motives
             ,
             or
             the
             Rule
             of
             Faith
             ,
             must
             be
             thus
             absolutely
             Conclusive
             ,
             Firm
             ,
             and
             Immovable
             .
          
        
         
           
             Hence
             is
             seen
             that
             I
             concern
             not
             my self
             in
             this
             Discourse
             with
             how
             perfectly
             ,
             or
             imperfectly
             ,
             divers
             Persons
             penetrate
             those
             Motives
             ;
             or
             how
             they
             satisfie
             or
             dissatisfie
             some
             particular
             Persons
             ;
             since
             
             I
             only
             speak
             of
             the
             Nature
             of
             those
             Motives
             in
             themselves
             ,
             and
             as
             laid
             in
             second
             Causes
             by
             Gods
             Providence
             ,
             to
             light
             Mankind
             in
             their
             way
             to
             Faith
             :
             To
             which
             the
             dimness
             of
             Eye-sight
             ,
             neglect
             to
             look
             at
             all
             ,
             or
             looking
             the
             wrong
             way
             ,
             even
             in
             many
             particular
             men
             ,
             is
             Extrinsecal
             and
             Contingent
             .
          
        
         
           Observe
           ,
           Gentlemen
           ,
           what
           exquisite
           Care
           I
           took
           to
           declare
           my
           meaning
           so
           perfectly
           ,
           that
           the
           common
           regard
           to
           Readers
           ,
           and
           his
           own
           Reputation
           ,
           might
           restrain
           Dr.
           T.
           from
           imposing
           wilfully
           a
           wrong
           sence
           ,
           to
           which
           habitual
           fault
           I
           knew
           he
           had
           otherwise
           most
           strong
           Inclinations
           :
           Observe
           next
           ,
           that
           all
           his
           confute
           is
           wholly
           built
           on
           this
           known
           mistake
           .
           Hence
           his
           objecting
           the
           weak
           Understandings
           of
           some
           Believers
           ;
           which
           is
           both
           forestal'd
           by
           the
           wo●ds
           now
           cited
           ,
           declaring
           that
           I
           only
           speak
           of
           the
           
             Motives
             to
             light
             Mankind
             or
             the
             Church
             to
             Faith
             ,
             and
             what
             they
             are
             of
             their
             own
             Nature
             ,
             or
             in
             themselves
             ,
             not
             how
             perfectly
             or
             imperfectly
             others
             penetrate
             them
          
           ;
           besides
           I
           put
           this
           very
           Objection
           against
           my self
           (
           
             Faith
             Vindicated
          
           ,
           p.
           164.
           )
           and
           answer
           it
           ;
           which
           he
           ,
           never
           acknowledging
           it
           was
           mine
           ,
           puts
           here
           as
           his
           own
           against
           me
           ,
           without
           taking
           the
           least
           notice
           of
           my
           Answer
           there
           given
           .
           The
           last
           meaning
           he
           gives
           of
           the
           word
           [
           Faith
           ,
           ]
           which
           is
           the
           
             Means
             and
             Motives
             to
             Faith
          
           ,
           is
           nearest
           to
           mine
           :
           But
           ,
           because
           he
           leaves
           out
           the
           consideration
           of
           their
           
             being
             ordained
             by
             God
             for
             his
             Church
          
           ▪
           as
           also
           of
           what
           they
           are
           in
           their
           own
           Nature
           ,
           or
           by
           virtue
           of
           the
           Object
           ,
           and
           
           speaks
           of
           them
           only
           as
           in
           the
           worst
           Subject
           ,
           viz.
           in
           weak
           Persons
           which
           penetrate
           them
           very
           little
           ,
           he
           misses
           wholly
           my
           Sense
           ,
           and
           so
           impugns
           me
           nor
           at
           all
           ,
           but
           skirmishes
           with
           his
           own
           shadow
           .
           For
           ▪
           what
           kind
           of
           consequence
           is
           this
           ,
           St.
           Austin
           says
           ,
           
             Some
             Persons
             are
             sav'd
             not
             by
             the
             quickness
             of
             their
             Vnderstandings
             ,
             but
             by
             the
             Simplicity
             of
             their
             Belief
             :
          
           Therefore
           the
           
             Motives
             laid
             by
             God
             for
             Mankind
             ,
             or
             his
             Church
             to
             embrace
             Faith
             ,
             are
             possible
             to
             be
             False
          
           ?
           As
           if
           the
           simplest
           could
           not
           ,
           nay
           ,
           were
           not
           most
           likely
           of
           all
           other
           to
           believe
           upon
           weak
           and
           incompetent
           Motives
           ,
           which
           therefore
           could
           never
           have
           been
           laid
           by
           God
           for
           his
           Church
           to
           embrace
           her
           Faith
           upon
           :
           Or
           ,
           as
           if
           the
           most
           Simple
           that
           are
           ,
           could
           not
           rationally
           believe
           the
           Church
           ,
           and
           so
           become
           Infallible
           in
           their
           Assents
           by
           adhering
           to
           her
           ,
           though
           their
           weak
           understandings
           do
           not
           penetrate
           or
           comprehend
           how
           the
           Church
           or
           themselves
           come
           to
           be
           so
           ;
           nay
           ,
           perhaps
           have
           not
           a
           clear
           sight
           of
           what
           the
           word
           [
           Infallible
           ]
           means
           ,
           till
           some
           Discourse
           awaken
           the
           apprehension
           of
           it
           in
           them
           .
        
         
           §
           10.
           
           Having
           thus
           acted
           the
           Disputant
           ,
           
             Exit
             Theologus
             ,
             intrat
             Scu●ra
          
           ;
           and
           pag.
           13.14
           .
           plays
           the
           old
           Tricks
           of
           Legerdemain
           over
           again
           ;
           that
           is
           ,
           leaves
           out
           half
           an
           Argument
           of
           mine
           ,
           and
           play●
           upon
           the
           other
           half
           ,
           with
           all
           the
           disingenuous
           craft
           ,
           a
           wit
           bent
           that
           way
           could
           invent
           .
           In
           
             Faith
             Vindicated
          
           ,
           pag.
           89.
           and
           90.
           
           I
           discours't
           thus
           :
           The
           profound
           Mysteries
           of
           Faith
           will
           seem
           to
           a
           Heathen
           ,
           
             Impossible
             to
             be
             True
          
           ,
           therefore
           
           the
           Motives
           must
           (
           at
           least
           seem
           
             Impossible
             to
             be
             False
          
           ,
           but
           Dr.
           T.
           confesses
           both
           Letter
           and
           Sence
           of
           Scripture
           (
           which
           are
           his
           
             Rule
             of
             Faith
             )
             possible
             to
             be
             False
          
           ;
           nor
           (
           it
           being
           an
           Object
           proportion'd
           to
           humane
           Reason
           )
           is
           there
           any
           thing
           to
           make
           it
           
             seem
             better
          
           than
           it
           is
           ,
           that
           is
           ,
           to
           make
           it
           seem
           
             Impossible
             to
             be
             False
          
           ;
           therefore
           ,
           were
           there
           no
           better
           Grounds
           than
           his
           ,
           it
           would
           be
           against
           all
           Reason
           to
           believe
           .
           Having
           view'd
           my
           Discourse
           ,
           I
           desire
           the
           Reader
           to
           peruse
           the
           Answer
           here
           given
           by
           my
           Confuter
           :
           He
           names
           the
           word
           Argument
           ,
           says
           two
           pretty
           words
           upon
           it
           ,
           that
           't
           is
           pleasant
           and
           surprizing
           ;
           leaves
           out
           better
           half
           of
           it
           ,
           conceals
           perfectly
           all
           that
           part
           of
           it
           which
           concludes
           strongly
           against
           his
           own
           insufficient
           Grounds
           ;
           catches
           at
           a
           word
           ,
           and
           would
           make
           my
           Discouse
           and
           Argument
           aim
           to
           prove
           Faith
           Impossible
           to
           be
           False
           ,
           because
           the
           Motives
           are
           only
           seemingly
           such
           .
           Whereas
           every
           Page
           in
           that
           Book
           ,
           and
           its
           whole
           Design
           shews
           I
           meant
           and
           prov'd
           them
           to
           be
           actually
           ,
           really
           and
           indeed
           such
           .
           Had
           I
           a
           mind
           to
           evade
           such
           petty
           Cavils
           ,
           I
           could
           alledg
           that
           both
           may
           seem
           Impossible
           to
           be
           False
           ;
           yet
           one
           more
           seem
           so
           than
           the
           other
           :
           But
           the
           Truth
           is
           ,
           advancing
           to
           confute
           him
           ,
           I
           argu'd
           
             ad
             hominem
          
           ,
           and
           contended
           that
           against
           a
           
             seeming
             Impossibility
             to
             be
             True
          
           ,
           nothing
           but
           Motives
           
             seemingly
             Impossible
             to
             be
             False
          
           ,
           can
           with
           any
           show
           of
           Reason
           be
           held
           convictive
           ;
           but
           he
           had
           no
           Motives
           even
           
             seemingly
             Impossible
             to
             be
             False
          
           ,
           but
           confessedly
           Possible
           to
           be
           such
           ,
           therefore
           they
           had
           no
           imaginable
           
           show
           of
           Convictiveness
           .
           I
           grant
           then
           ▪
           't
           is
           a
           
             drawn
             Match
          
           (
           as
           he
           calls
           it
           )
           between
           
             equally-seeming
             Impossibilities
          
           ;
           and
           because
           
             't
             is
             so
          
           ,
           therefore
           a
           
             seeming
             Impossibility
             to
             be
             True
          
           ,
           in
           the
           Object
           ,
           is
           by
           much
           an
           overmatch
           to
           what
           's
           less
           than
           a
           seeming
           Impossibility
           to
           be
           False
           in
           the
           Motives
           ,
           or
           Grounds
           ;
           but
           ,
           both
           Letter
           and
           Sence
           of
           Scripture
           ,
           his
           Grounds
           of
           Faith
           ,
           are
           confessedly
           
             possible
             to
             be
             otherwise
          
           ,
           that
           is
           ,
           False
           ,
           and
           so
           are
           less
           than
           seemingly
           (
           even
           to
           himself
           )
           
             impossible
             to
             be
             False
          
           ,
           therefore
           his
           Motives
           to
           believe
           are
           incomparably
           overmatcht
           by
           the
           difficulty
           of
           the
           Mysteries
           to
           be
           believed
           ,
           and
           so
           there
           could
           be
           rationally
           ,
           according
           to
           his
           Grounds
           ,
           no
           Faith
           at
           all
           .
           This
           is
           my
           true
           Argument
           ,
           which
           perhaps
           might
           be
           surprizing
           to
           him
           ,
           which
           made
           him
           thus
           start
           aside
           from
           putting
           or
           answering
           it
           ,
           though
           we
           may
           perceive
           by
           his
           carriage
           he
           esteems
           not
           it
           ,
           and
           others
           such
           like
           ,
           very
           pleasant
           .
           Indeed
           he
           still
           puts
           on
           a
           pleasant
           Look
           when
           he
           should
           be
           Sober
           ,
           and
           is
           ever
           most
           Merry
           when
           it
           becomes
           him
           to
           be
           the
           most
           Serious
           ;
           but
           this
           is
           long
           since
           understood
           to
           be
           a
           necessary
           Policy
           ,
           not
           a
           Genuine
           effect
           of
           Nature
           .
           He
           tells
           us
           that
           Transubstantiation
           is
           
             evidently
             Impossible
             to
             be
             True
          
           :
           If
           so
           ,
           then
           it
           implies
           some
           Contradiction
           ;
           which
           if
           he
           shows
           me
           in
           any
           thing
           held
           of
           Faith
           by
           Catholicks
           in
           that
           Point
           ,
           I
           will
           become
           Dr.
           T's
           .
           Convert
           ,
           and
           obedient
           Auditor
           .
           But
           ,
           alas
           !
           How
           will
           he
           prove
           any
           thing
           to
           be
           a
           Contradiction
           ?
           Since
           those
           Faulty
           Propositions
           are
           (
           as
           was
           prov'd
           Disc.
           
           2.3
           .
           )
           therefore
           such
           ,
           because
           they
           are
           Opposite
           to
           Identical
           ones
           ,
           or
           the
           First
           Principles
           ,
           as
           hath
           been
           prov'd
           .
           Seeing
           then
           Dr.
           T.
           has
           long
           since
           renounc't
           all
           those
           from
           being
           First
           Principles
           ,
           for
           any
           thing
           I
           can
           discern
           he
           must
           either
           hold
           there
           are
           no
           Contradictions
           at
           all
           ,
           or
           else
           (
           which
           comes
           to
           the
           same
           )
           hold
           that
           Contradictions
           are
           Truths
           .
        
         
           §
           .
           11.
           
           But
           he
           goes
           forwards
           amain
           ,
           in
           confuting
           a
           Point
           which
           no
           man
           living
           ever
           maintain'd
           ,
           viz.
           that
           every
           single
           Christian
           must
           be
           Infallible
           ;
           that
           is
           (
           as
           Dr.
           T.
           will
           needs
           take
           it
           ▪
           )
           must
           so
           penetrate
           his
           Grounds
           ,
           and
           what
           relates
           to
           them
           ,
           as
           to
           see
           clearly
           he
           cannot
           be
           deceiv●d
           in
           judging
           his
           Grounds
           of
           Faith
           ▪
           Conclusive
           ▪
           Whereas
           my
           Tenet
           is
           ,
           that
           ,
           let
           any
           man
           ,
           though
           of
           the
           Acutest
           Understanding
           and
           greatest
           Learning
           that
           may
           be
           ,
           entertain
           any
           Tenet
           as
           Faith
           o●
           Reveal'd
           by
           God
           upon
           any
           other
           Motive
           than
           
             what
             God
             has
             lost
             to
             his
             Church
          
           ;
           this
           man
           ,
           however
           thus
           Endow'd
           ,
           not
           only
           may
           ,
           but
           in
           likelihood
           will
           be
           deceiv'd
           ;
           not
           for
           want
           of
           Wit
           ,
           but
           for
           want
           of
           Grounds
           ascertaining
           ,
           and
           infallibly
           engaging
           the
           Divine
           Revelation
           .
           On
           the
           other
           side
           let
           the
           Simplest
           and
           Weakest
           Understanding
           that
           is
           ,
           happen
           to
           embrace
           Faith
           upon
           the
           Motives
           laid
           by
           God
           and
           left
           in
           his
           Church
           ▪
           he
           is
           Infallibly
           secure
           from
           being
           in
           an
           Errour
           ,
           not
           through
           the
           strength
           of
           his
           Understanding
           perfectly
           discerning
           and
           penetrating
           the
           Conclusive
           nature
           of
           his
           Grounds
           ,
           but
           though
           the
           
           strength
           of
           those
           Grounds
           themselves
           ,
           or
           of
           the
           Causes
           laid
           by
           Gods
           Providence
           ,
           to
           plant
           and
           continue
           right
           Faith
           in
           the
           Church
           ;
           by
           means
           of
           which
           what
           he
           has
           thus
           (
           more
           by
           the
           peculiar
           disposition
           of
           God's
           gracious
           Providence
           ,
           than
           any
           reach
           of
           his
           own
           Wit
           or
           Judgment
           )
           fortunately
           embrac't
           ,
           is
           preserv'd
           impossible
           to
           False
           ,
           and
           consequently
           his
           Assent
           to
           it
           impossible
           to
           be
           an
           Errour
           ,
           because
           the
           
             Churches
             Authority
          
           upon
           which
           he
           receiv'd
           it
           ,
           is
           Infallible
           .
           And
           surely
           't
           is
           but
           fitting
           that
           all
           who
           believe
           upon
           that
           Rule
           God
           has
           left
           and
           commanded
           us
           to
           follow
           ,
           should
           be
           thus
           secur'd
           from
           possibility
           of
           Mistake
           :
           for
           ,
           otherwise
           ,
           since
           a
           Power
           is
           relative
           to
           its
           proper
           Act
           ,
           what
           's
           possible
           to
           be
           False
           may
           ,
           actually
           be
           so
           ,
           and
           so
           we
           might
           come
           to
           be
           led
           actually
           into
           Errour
           by
           obeying
           God's
           Commands
           ,
           which
           is
           impossible
           .
           To
           apply
           th●s
           :
           If
           Dr.
           T.
           therefore
           makes
           Scripture's
           Letter
           the
           Rule
           of
           Faith
           left
           by
           God
           for
           Mankind
           to
           receive
           their
           Faith
           upon
           ,
           and
           by
           doing
           so
           has
           commanded
           them
           to
           believe
           it
           ,
           he
           must
           either
           say
           that
           its
           Sence
           and
           Letter
           (
           taking
           them
           as
           he
           builds
           his
           Faith
           on
           them
           )
           have
           no
           Possibility
           of
           Falshood
           ,
           or
           (
           besides
           the
           many
           absurdities
           already
           mentioned
           )
           grant
           that
           our
           All-wise
           and
           Good
           God
           can
           possibly
           lead
           men
           into
           actual
           Errour
           ,
           nay
           command
           them
           to
           profess
           and
           die
           for
           a
           Ly
           ,
           than
           which
           nothing
           can
           be
           imagin'd
           more
           blasphemous
           against
           Essential
           Truth
           and
           Goodness
           .
        
         
           Farther
           I
           declare
           't
           is
           my
           Tenet
           ,
           that
           notwithstanding
           
           this
           failure
           in
           some
           particulars
           ,
           yet
           I
           hold
           that
           the
           Generality
           of
           the
           Faithful
           are
           so
           familiarly
           acquainted
           with
           the
           nature
           of
           Testifying
           .
           Authority
           ,
           as
           to
           know
           grosly
           and
           confusedly
           by
           means
           of
           Practical
           Self-evidence
           that
           't
           is
           a
           certain
           Rule
           to
           proceed
           upon
           ;
           and
           thence
           either
           discern
           themselves
           ,
           if
           they
           be
           very
           prudential
           ,
           or
           else
           are
           capable
           to
           be
           made
           discern
           who
           proceed
           upon
           that
           Rule
           ,
           who
           not
           :
           Hence
           also
           I
           hold
           that
           Tradition
           or
           Testifying
           Authority
           is
           the
           best
           provision
           that
           could
           be
           made
           for
           all
           Mankind
           to
           receive
           Faith
           upon
           ,
           it
           being
           the
           most
           familiarly
           and
           most
           obviously
           knowable
           and
           penetrable
           by
           all
           sorts
           that
           can
           be
           imagin'd
           ;
           and
           far
           more
           than
           Languages
           ,
           Translations
           &
           Transcriptions
           ,
           on
           which
           the
           Letter-Rule
           depends
           .
           Lastly
           ,
           I
           hold
           that
           what
           is
           thus
           practically
           self-evident
           ,
           that
           is
           ,
           known
           in
           gross
           and
           confusedly
           by
           the
           Vulgar
           ,
           is
           demonstrable
           to
           the
           Learned
           ,
           who
           scan
           with
           exact
           Art
           the
           nature
           of
           those
           Causes
           which
           wrought
           constantly
           that
           certifying
           Effect
           in
           the
           Generality
           ,
           and
           find
           out
           according
           to
           what
           precisely
           they
           had
           that
           Certifying
           Virtue
           ;
           which
           found
           ,
           it
           will
           be
           the
           proper
           Medium
           to
           demonstrate
           the
           Certainty
           of
           that
           Authority
           by
           .
           This
           is
           my
           true
           Tenet
           ,
           which
           my
           Prevaricating
           Adversary
           perpetually
           mistakes
           ,
           because
           he
           will
           do
           it
           ,
           and
           he
           therefore
           will
           do
           it
           ,
           because
           it
           must
           be
           done
           .
           
             In
             mala
             causa
          
           (
           as
           St.
           Austin
           sayes
           )
           
             non
             possunt
             aliter
          
           .
        
         
         
           §
           12.
           
           He
           goes
           about
           to
           argue
           pag.
           15.
           from
           the
           
             End
             of
             Faith
          
           ,
           and
           alledges
           that
           a
           freedome
           from
           seeing
           
             just
             cause
             of
             doubting
             the
             Authority
             and
             Sense
             of
             Scripture
             ,
          
           may
           make
           one
           believe
           ,
           or
           
             really
             assent
          
           to
           the
           Doctrine
           of
           it
           ,
           
             live
             accordingly
             and
             be
             saved
          
           :
           By
           which
           I
           conceive
           he
           judges
           a
           Christians
           life
           consists
           in
           moving
           ones
           Legs
           ,
           Arms
           ,
           or
           Hands
           ;
           for
           't
           is
           enough
           to
           stir
           us
           up
           to
           External
           Action
           that
           the
           motive
           be
           onely
           Probable
           ;
           but
           ,
           if
           a
           Christian's
           life
           be
           Spiritual
           ,
           consisting
           in
           interiour
           Acts
           of
           the
           Understanding
           and
           Will
           ,
           as
           a
           vigorous
           Hope
           ,
           and
           a
           fervent
           Love
           of
           unseen
           and
           unconceiveable
           Goods
           ,
           with
           other
           Virtues
           subservient
           to
           these
           ,
           and
           all
           these
           depend
           on
           Faith
           as
           their
           Basis
           ,
           and
           Faith
           depends
           for
           its
           Truth
           (
           which
           gives
           it
           all
           its
           efficacie
           )
           on
           the
           Rule
           of
           Faith
           ,
           I
           doubt
           it
           will
           scarce
           suffice
           to
           work
           these
           Effects
           heartily
           ,
           if
           Learned
           men
           speak
           out
           candidly
           ,
           and
           tell
           the
           Christians
           they
           are
           to
           govern
           ,
           that
           ,
           notwithstanding
           all
           they
           can
           discern
           ,
           they
           cannot
           see
           ,
           absolutely
           speaking
           ,
           that
           Christian
           Faith
           is
           a
           certain
           Truth
           ,
           but
           only
           a
           high
           likelihood
           ,
           a
           
             more
             Credible
          
           Opinion
           ,
           or
           a
           
             fair
             Probability
          
           .
           It
           must
           therefore
           be
           beyond
           all
           these
           ,
           and
           so
           impossible
           to
           be
           false
           .
           The
           main
           point
           then
           that
           Dr.
           T.
           ever
           misses
           in
           is
           this
           ,
           that
           he
           still
           omits
           to
           state
           what
           certainty
           is
           due
           to
           Christian
           Faith
           ,
           and
           its
           Grounds
           
             per
             se
             loquendo
          
           ,
           or
           according
           to
           its
           own
           Nature
           ,
           and
           the
           interiour
           Acts
           it
           must
           produce
           ,
           and
           the
           difficulties
           it
           must
           struggle
           through
           and
           overcome
           ,
           even
           in
           the
           Wisest
           and
           
             most
             Rational
          
           persons
           ,
           who
           are
           to
           be
           
           satisfied
           of
           its
           verity
           ,
           and
           so
           embrace
           it
           ;
           and
           considers
           it
           perpetually
           according
           to
           what
           
             per
             accidens
          
           ,
           that
           is
           ,
           not
           Essentially
           belongs
           to
           it
           ,
           but
           Accidentally
           may
           consist
           with
           it
           without
           utterly
           destroying
           its
           Nature
           ;
           that
           is
           ,
           he
           considers
           it
           not
           as
           found
           in
           those
           Subjects
           where
           it
           is
           in
           its
           true
           and
           perfect
           state
           ,
           or
           freed
           from
           all
           alloy
           of
           Irrationality
           ,
           but
           as
           in
           those
           where
           't
           is
           found
           most
           defectively
           and
           imperfectly
           ,
           or
           ,
           as
           it
           most
           deviates
           from
           its
           right
           nature
           .
           And
           this
           he
           is
           forc'd
           to
           do
           ,
           because
           he
           sees
           that
           ,
           should
           he
           treat
           of
           it
           as
           it
           ought
           to
           be
           ,
           or
           according
           to
           what
           it
           would
           be
           by
           virtue
           of
           the
           Motives
           laid
           by
           the
           Giver
           of
           every
           perfect
           Gift
           ,
           to
           bring
           mankind
           to
           Faith
           ,
           singly
           and
           solely
           consider'd
           ,
           without
           mingling
           the
           Imperfection
           of
           Creatures
           with
           his
           otherwise
           most
           powerful
           and
           wise
           Efficiency
           ,
           the
           Grounds
           of
           Christian
           Faith
           must
           be
           able
           to
           subdue
           to
           a
           
             hearty
             Assent
          
           the
           most
           Learned
           and
           wisest
           portions
           of
           Mankind
           ,
           which
           they
           could
           never
           do
           while
           they
           are
           seen
           by
           them
           to
           be
           
             Possible
             to
             be
             False
          
           .
        
         
           §
           13.
           
           He
           argues
           that
           Infallibility
           is
           not
           necessary
           to
           the
           Nature
           of
           Faith
           ,
           because
           this
           admits
           of
           Degrees
           ,
           that
           (
           being
           the
           highest
           degree
           of
           Assent
           )
           of
           none
           :
           Besides
           ,
           Infallibility
           is
           an
           absolute
           Impossibility
           of
           being
           deceived
           ,
           and
           there
           are
           no
           degrees
           in
           absolute
           Impossibilities
           .
           I
           answer
           :
           that
           ,
           let
           a
           thousand
           Intellectual
           Creatures
           ,
           Angels
           or
           Men
           ,
           know
           ,
           and
           that
           Infallibly
           too
           ,
           the
           self-same-Object
           ,
           yet
           they
           all
           know
           it
           
           in
           
             different
             degrees
          
           of
           perfection
           ,
           not
           by
           means
           of
           knowing
           more
           in
           the
           Object
           (
           for
           we
           will
           suppose
           it
           
             one
             single
             point
          
           )
           but
           intensively
           ,
           or
           better
           
             on
             the
             Subjects
             side
          
           ;
           because
           of
           the
           different
           perfection
           of
           their
           understanding
           Power
           penetrating
           more
           clearly
           the
           self-same-Object
           .
           To
           conceive
           this
           better
           ,
           let
           us
           reflect
           that
           the
           self-same
           thing
           may
           be
           corporally
           seen
           by
           several
           men
           ,
           and
           each
           infallibly
           know
           what
           it
           is
           by
           means
           of
           that
           sight
           ;
           yet
           because
           one
           of
           them
           has
           
             better
             Eyes
          
           than
           another
           ,
           one
           sees
           
             more
             clearly
          
           what
           't
           is
           ,
           the
           other
           less
           .
           Also
           ,
           the
           Blessed
           Saints
           and
           Angels
           in
           Heaven
           differ
           from
           one
           another
           in
           glory
           ,
           or
           ,
           in
           greater
           and
           lesser
           degrees
           of
           the
           blissful
           Vision
           ;
           that
           is
           ,
           one
           sees
           the
           Divine
           Essence
           better
           ,
           another
           
             not
             so
             well
          
           ;
           yet
           the
           Object
           being
           
             one
             Indivisible
             formality
          
           ,
           one
           cannot
           
             see
             more
          
           than
           another
           ;
           wherefore
           their
           great
           degree
           of
           Glory
           consists
           in
           this
           ,
           that
           one
           penetrates
           it
           better
           ,
           and
           (
           as
           it
           were
           )
           sinks
           it
           deeper
           in
           the
           knowing
           Power
           than
           another
           does
           ;
           which
           springs
           out
           of
           the
           several
           dispositions
           of
           the
           Subject
           ,
           or
           the
           antecedent
           Love
           of
           God
           ;
           which
           when
           't
           is
           greater
           ,
           it
           more
           intimately
           and
           closely
           applies
           the
           Divine
           Object
           to
           the
           fervently●addicted
           Power
           .
           Again
           ,
           on
           the
           Objects
           side
           there
           may
           be
           in
           some
           senses
           several
           degrees
           even
           of
           Absolute
           Impossibilities
           .
           First
           ,
           because
           of
           the
           greater
           disproportion
           of
           the
           Object
           to
           the
           Power
           :
           As
           ,
           put
           case
           it
           be
           Impossible
           that
           twenty
           men
           should
           lift
           such
           a
           weight
           ,
           't
           is
           good
           sense
           to
           say
           ,
           if
           twenty
           men
           cannot
           lift
           it
           ,
           
             much
             less
          
           can
           
           two
           :
           or
           ▪
           if
           ten
           men
           cannot
           possibly
           resist
           the
           force
           of
           
             five
             hundred
          
           ,
           much
           less
           can
           they
           resist
           
             ten
             thousand
          
           of
           equal
           strength
           .
           Next
           ▪
           because
           one
           of
           the
           Impossibles
           depends
           upon
           another
           ;
           a●
           ,
           if
           be
           impossible
           the
           Conclusion
           should
           be
           False
           ▪
           't
           is
           more
           Impossible
           the
           Premisses
           should
           be
           so
           ;
           and
           yet
           more
           that
           the
           
             very
             First
             Principles
          
           should
           :
           or
           thus
           ,
           't
           is
           Impossible
           2
           and
           3
           should
           not
           make
           ●
           ▪
           yet
           't
           is
           
             more
             impossible
          
           .
           God
           ,
           who
           is
           Self-existence
           should
           
             not
             be
          
           ;
           because
           in
           these
           the
           later
           Impossibility
           which
           depends
           on
           the
           forme●
           is
           onely
           Impossible
           
             by
             Consequence
          
           ,
           (
           though
           still
           absolutely
           such
           )
           that
           is
           ,
           were
           
             not
             at
             all
             Impossible
          
           ,
           if
           that
           which
           grounds
           it
           were
           not
           so
           .
           Whence
           is
           seen
           ,
           that
           unless
           Dr.
           T.
           will
           say
           that
           all
           Created
           Understandings
           are
           of
           the
           self-same
           pitch
           of
           Excellence
           ,
           he
           must
           say
           that
           ,
           even
           supposing
           ●he
           self-same
           Object
           or
           Motive
           apt
           to
           assure
           Infallibly
           ,
           one
           may
           better
           penetrate
           it
           ,
           and
           so
           be
           more
           Infallibly
           Certain
           (
           on
           the
           Subjects
           side
           )
           than
           another
           .
           And
           thus
           in
           the
           same
           Person
           his
           Faith
           may
           be
           come
           
             more
             Lively
          
           than
           formerly
           ,
           according
           as
           he
           renders
           it
           more
           Express
           to
           his
           Thoughts
           ,
           and
           better
           dinted
           or
           imprinted
           in
           them
           ;
           which
           is
           done
           two
           manner
           of
           ways
           ;
           Habitually
           ,
           by
           often
           thinking
           on
           the
           Points
           ,
           which
           way
           is
           Proper
           to
           the
           Vulgar
           ;
           or
           Knowingly
           ,
           by
           penetrating
           it's
           Grounds
           still
           better
           and
           better
           ,
           and
           so
           making
           those
           Judgments
           solider
           and
           firmer
           .
           'T
           is
           seen
           also
           that
           one
           Object
           maybe
           justly
           said
           to
           be
           more
           Impossible
           to
           be
           false
           than
           another
           ,
           because
           that
           other
           is
           not
           at
           all
           such
           ,
           but
           by
           
           virtue
           of
           it
           ,
           and
           dependence
           on
           it
           ,
           according
           to
           that
           Axiom
           ,
           
             Quod
             per
             se
             est
             tale
             ,
             est
             magis
             tale
             ,
             What
             is
             so
             of
             it self
             ,
             is
             more
             (
             or
             more
             perfectly
             )
             such
             than
             what
             is
             such
             by
             means
             of
             another
          
           ;
           and
           with
           good
           reason
           ,
           for
           being
           impossible
           to
           be
           false
           solely
           by
           dependence
           on
           another
           ,
           't
           is
           consequently
           
             of
             it self
          
           possible
           to
           ●e
           false
           .
           Yet
           this
           Possibility
           can
           never
           be
           reduc'd
           into
           Act
           ,
           because
           that
           Object
           or
           Truth
           is
           never
           found
           unconnected
           with
           that
           other
           on
           which
           it
           depends
           ,
           but
           ever
           most
           intimately
           united
           with
           it
           ,
           and
           so
           engaging
           it's
           verity
           .
        
         
           §
           14.
           
           Pag.
           18.
           
           Dr.
           T.
           endeavours
           to
           acquaint
           us
           with
           the
           Notion
           of
           Moral
           Certainty
           ,
           which
           I
           should
           be
           glad
           to
           learn
           ,
           for
           I
           am
           not
           ashamed
           to
           own
           that
           I
           never
           understood
           it
           perfectly
           in
           my
           life
           ;
           Some
           mean
           one
           thing
           by
           it
           ,
           another
           means
           another
           thing
           ,
           as
           their
           Fancy
           leads
           them
           ;
           now
           I
           for
           my
           part
           declare
           that
           I
           have
           no
           distinct
           notion
           or
           knowledge
           of
           any
           thing
           that
           I
           cannot
           define
           ,
           nor
           can
           I
           define
           that
           the
           limits
           or
           bounds
           of
           whose
           Nature
           I
           see
           not
           ,
           nor
           ,
           I
           am
           confident
           ,
           any
           man
           living
           .
           I
           wish
           Dr.
           T.
           better
           success
           .
           
             Moral
             Certainty
          
           (
           says
           he
           )
           
             is
             sometimes
             taken
             for
             a
             high
             degree
             of
             Probability
             ,
             which
             can
             onely
             produce
             a
             doubtful
             Assent
             .
          
           He
           means
           I
           suppose
           ;
           such
           an
           Assent
           as
           is
           a
           Doubt
           or
           Suspending
           of
           Assent
           ▪
           that
           is
           such
           an
           Assent
           as
           is
           
             no
             Assent
          
           ;
           I
           wish
           Dr.
           T.
           would
           go
           to
           School
           a
           while
           to
           honest
           Dame
           Nature
           ,
           and
           learn
           his
           Ho●n-book
           of
           First
           Principles
           ,
           and
           not
           thus
           ever
           
           and
           anon
           commit
           such
           bangers
           .
           To
           doubt
           signifies
           to
           fear
           a
           thing
           is
           not
           true
           ,
           or
           not
           ,
           
             not
             to
             dare
             to
             assent
          
           to
           it
           ,
           that
           is
           ,
           
             not
             to
             assent
          
           ,
           and
           so
           a
           
             doubtful
             Assent
          
           ,
           is
           
             not
             Assenting
             Assent
          
           ,
           that
           is
           ,
           an
           Assent
           which
           is
           not
           an
           Assent
           .
        
         
           He
           proceeds
           ,
           
             Yet
             it
             is
             also
             frequently
             us'd
             for
             a
             firm
             and
             undoubted
             Assent
             to
             a
             thing
             upon
             such
             Grounds
             as
             are
             fit
             fully
             to
             satisfie
             a
             prudent
             man.
          
           Here
           are
           many
           things
           worth
           remark
           if
           one
           had
           leasure
           :
           And
           first
           ,
           what
           means
           an
           
             undoubted
             Assent
          
           ?
           'T
           is
           the
           Thing
           ,
           properly
           speaking
           ,
           is
           undoubted
           ,
           or
           not-doubted
           of
           ,
           and
           not
           the
           Assent
           :
           But
           that
           's
           but
           a
           slip
           of
           word
           ;
           I
           conceive
           by
           the
           word
           [
           yet
           ]
           which
           introduces
           it
           ,
           he
           means
           an
           
             undoubtful
             Assent
          
           (
           onely
           he
           fear'd
           the
           Inelegancy
           of
           the
           word
           )
           in
           opposition
           to
           the
           
             doubtful
             Assent
          
           here
           spoken
           of
           ;
           and
           ,
           because
           ▪
           (
           speaking
           properly
           )
           the
           opposit
           to
           Doubt
           is
           Hope
           ,
           an
           Vndoubtful
           Assent
           means
           a
           
             Hopeful
             Assent
          
           ;
           which
           ,
           since
           Doubting
           speaks
           a
           Disinclining
           to
           assent
           or
           judge
           the
           thing
           so
           ,
           and
           Hoping
           an
           inclining
           to
           it
           ,
           very
           fairly
           gives
           us
           a
           second
           dish
           of
           an
           Assent
           which
           is
           no
           Assent
           ;
           for
           Inclining
           only
           to
           be
           ,
           is
           
             not
             being
          
           such
           ,
           and
           so
           
             Inclining
             to
             Assent
          
           ,
           how
           strong
           soever
           it
           be
           ,
           is
           in
           reality
           
             no
             Assent
          
           .
           Well
           ;
           Dr.
           T's
           resolution
           against
           Identical
           Propositions
           was
           certainly
           the
           most
           fatal
           bolt
           that
           ever
           was
           shot
           ,
           making
           him
           discourse
           like
           the
           man
           that
           said
           he
           had
           
             three
             Lights
          
           in
           him
           ,
           a
           great
           Light
           ,
           a
           little
           Light
           ,
           and
           
             no
             Light
          
           at
           all
           .
           Next
           ,
           I
           would
           know
           what
           grounds
           are
           fully
           fit
           to
           satisfy
           a
           prudent
           man
           ;
           One
           man
           likes
           some
           Grounds
           ,
           
           others
           like
           others
           :
           A
           sleight
           proof
           from
           Scripture
           likes
           some
           man
           better
           than
           the
           Practice
           of
           the
           Church
           ,
           the
           Consent
           of
           Mankind
           ,
           or
           the
           clearest
           Demonstration
           ;
           another
           (
           I
           mean
           the
           Atheist
           )
           likes
           a
           plausible
           Reason
           that
           sutes
           with
           and
           takes
           fancy
           better
           than
           all
           of
           them
           together
           :
           A
           third
           likes
           Nonsense
           prettily
           exprest
           better
           than
           the
           clearest
           Truths
           unelegantly
           deliver'd
           .
           A
           fourth
           values
           nothing
           that
           is
           produc'd
           to
           ground
           Assent
           but
           what
           ,
           when
           examin'd
           ,
           subsists
           by
           engaging
           First
           Principles
           ,
           and
           bears
           the
           Test
           of
           right
           Logick
           ;
           My
           Friend
           on
           the
           other
           side
           bids
           defiance
           to
           First
           Principles
           and
           Logick
           too
           ,
           and
           is
           all
           for
           
             Likelihoods
             ,
             more
             Credible
          
           Proofs
           ,
           
             Fair
             Probabilities
             ,
             Doubtful
          
           or
           rather
           
             Hopeful
             Assents
          
           .
           Yet
           there
           want
           note
           now
           in
           the
           world
           ,
           esteem'd
           sober
           Persons
           who
           judge
           all
           these
           to
           be
           
             Prudent
             Men.
          
           Where
           then
           is
           this
           
             Prudent
             Man
          
           that
           we
           may
           take
           measure
           of
           his
           pitch
           ,
           and
           
             fit
             him
             with
             Grounds
          
           ;
           for
           any
           thing
           yet
           appears
           't
           is
           as
           easie
           to
           fit
           the
           Moon
           with
           a
           Coat
           .
           There
           are
           many
           prudent
           men
           among
           the
           Protestants
           who
           judge
           the
           Scripture's
           Letter
           interpreted
           by
           private
           Wit
           is
           a
           competent
           Ground
           for
           Faith
           :
           There
           are
           other
           prudent
           men
           among
           Catholicks
           ,
           who
           judge
           the
           Contrary
           .
           Nay
           more
           there
           are
           questionless
           amongst
           Turks
           ,
           and
           even
           Heathens
           divers
           men
           of
           grert
           
             Natural
             Prudence
          
           (
           and
           we
           can
           only
           mean
           such
           a
           Prudence
           antecedently
           to
           the
           Illumination
           of
           Faith
           )
           and
           they
           too
           have
           Grounds
           
             fit
             fully
             to
             satisfie
          
           them
           ,
           for
           they
           doe
           
             actually
             satisfie
          
           them
           ,
           so
           that
           they
           see
           not
           the
           
             least
             
             Reason
             to
             doubt
          
           of
           what
           they
           profess
           ;
           and
           ,
           so
           according
           to
           Dr.
           T's
           discourse
           these
           too
           have
           
             moral
             Certainty
          
           of
           what
           they
           hold
           .
           Wherefore
           ,
           unless
           we
           could
           state
           what
           's
           meant
           by
           a
           
             prudent
             man
          
           ,
           we
           can
           never
           come
           to
           understand
           what
           is
           meant
           by
           Dr.
           T's
           
             moral
             Certainty
          
           ,
           nor
           consequently
           when
           Faith
           is
           Certain
           ,
           when
           not
           ;
           nay
           ,
           which
           is
           worse
           ,
           if
           
             moral
             Certainty
          
           be
           that
           which
           he
           appoints
           as
           sufficient
           for
           Faith
           ;
           and
           for
           any
           thing
           appears
           by
           his
           words
           ,
           Turks
           ,
           Heathens
           ,
           and
           all
           Hereticks
           have
           the
           same
           (
           since
           they
           have
           such
           Grounds
           as
           do
           fully
           
             satisfie
             prudent
             men
          
           )
           it
           will
           follow
           that
           they
           may
           have
           as
           good
           Grounds
           as
           Christians
           have
           ;
           at
           least
           ,
           that
           no
           man
           can
           tell
           who
           have
           right
           Grounds
           of
           Faith
           ,
           who
           not
           ,
           since
           this
           notion
           of
           [
           
             what
             is
             fit
             fully
             to
             satisfie
             a
             Prudent
             man
          
           ]
           has
           no
           determinate
           limits
           to
           state
           the
           nature
           of
           this
           mock-Certainty
           .
           Besides
           ,
           't
           is
           common
           in
           the
           course
           of
           the
           world
           ,
           and
           I
           have
           divers
           times
           observ'd
           it
           my self
           ▪
           that
           two
           persons
           may
           contest
           about
           some
           passage
           ,
           even
           in
           humane
           affairs
           ,
           as
           when
           any
           thing
           is
           by
           a
           strange
           surprize
           ,
           or
           forgetfulness
           ,
           lost
           or
           to
           seek
           ;
           each
           of
           them
           may
           seriously
           protest
           they
           are
           
             morally
             Certain
          
           of
           it
           ,
           each
           may
           alledge
           Reasons
           ,
           they
           may
           be
           both
           
             prudent
             men
          
           too
           ,
           and
           both
           be
           
             fully
             satisfi'd
          
           with
           their
           Reasons
           ,
           and
           yet
           the
           plain
           discovery
           of
           the
           thing
           may
           shew
           afterwards
           that
           one
           of
           them
           prov'd
           to
           be
           in
           the
           wrong
           :
           Now
           ,
           if
           this
           happen
           in
           a
           Controversie
           (
           for
           example
           )
           between
           a
           
             prudent
             Socinian
          
           and
           a
           
             prudent
             Protestant
          
           ,
           how
           must
           it
           be
           decided
           ?
           Both
           alledge
           Scripture
           ,
           
           each
           sees
           no
           Reason
           to
           doubt
           of
           his
           own
           Interpretation
           ,
           and
           both
           are
           fully
           satisfi'd
           ,
           that
           is
           ,
           both
           have
           Dr.
           T's
           
             moral
             Certainty
          
           ,
           and
           so
           both
           must
           be
           in
           the
           right
           ,
           if
           
             his
             Grounds
          
           be
           in
           the
           right
           ;
           that
           is
           ,
           both
           sides
           of
           the
           Contradiction
           must
           be
           True
           ,
           if
           Dr.
           T's
           Faith
           be
           True
           ,
           built
           only
           on
           
             moral
             Certainty
          
           ;
           which
           would
           utterly
           destroy
           his
           enemies
           
             Identical
             Propositions
          
           .
           I
           would
           gladly
           know
           ,
           at
           least
           ,
           why
           these
           two
           equally
           matcht
           Moral
           Certainties
           shall
           not
           make
           a
           drawn
           battel
           of
           it
           ,
           or
           how
           it
           shall
           be
           determin'd
           on
           whose
           side
           the
           Certain
           Truth
           stands
           .
           I
           doubt
           it
           will
           be
           the
           hardest
           task
           that
           ever
           was
           ,
           for
           him
           to
           make
           it
           even
           
             morally
             Certain
          
           there
           is
           a
           Trinity
           ,
           for
           this
           cannot
           be
           done
           but
           by
           manifesting
           the
           Letter
           of
           Scripture
           ,
           bears
           no
           shadow
           of
           Reason
           on
           the
           Socinians
           side
           ;
           otherwise
           that
           seeming
           Reason
           may
           be
           a
           just
           cause
           for
           a
           Protestant
           to
           suspend
           ,
           perhaps
           doubt
           of
           it
           ,
           and
           so
           not
           be
           morally-Certain
           .
        
         
           §
           15.
           
           The
           meaning
           then
           of
           these
           word
           [
           
             Moral
             Certainty
          
           ]
           being
           so
           Indeterminate
           ▪
           that
           Dr.
           T.
           himself
           cannot
           tell
           what
           to
           make
           of
           it
           ,
           no
           wonder
           our
           Divines
           cannot
           agree
           about
           it
           .
           If
           he
           says
           he
           understands
           it
           very
           well
           ,
           I
           desire
           to
           put
           it
           to
           the
           Trial
           ,
           by
           producing
           any
           one
           Proposition
           held
           by
           him
           to
           be
           but
           morally-Certain
           ,
           and
           shew
           us
           Logically
           (
           Art
           being
           the
           Test
           of
           Nature
           )
           how
           or
           by
           virtue
           of
           what
           it's
           Terms
           hang
           together
           ,
           or
           to
           make
           out
           according
           to
           his
           own
           notion
           of
           Moral
           Certainty
           ,
           that
           not
           one
           Prudent
           man
           in
           
           the
           world
           does
           ,
           or
           can
           be
           
           dissatisfi'd
           with
           it
           .
           What
           I
           conceive
           is
           meant
           generally
           by
           Moral
           Certainty
           is
           a
           high
           Probability
           or
           some
           great
           Likelihood
           ,
           which
           being
           an
           insufficient
           Ground
           for
           Faith
           (
           for
           we
           are
           to
           profess
           and
           dy
           for
           the
           Truth
           of
           our
           Faith
           ,
           and
           not
           for
           its
           Likelyhood
           onely
           )
           ●
           judge
           the
           name
           of
           it
           ought
           not
           to
           be
           heard
           when
           we
           speak
           of
           the
           Certainty
           due
           to
           Faith
           and
           it●
           Grounds
           ,
           unless
           it
           be
           signifi'd
           at
           the
           same
           time
           that
           't
           is
           us'd
           Catachrestically
           or
           abusively
           to
           mean
           
             Absolute
             Certainty
          
           .
        
         
           §
           .
           16.
           
           I
           expect
           D.
           T.
           will
           ,
           instead
           of
           making
           out
           the
           nature
           of
           this
           Chime●ical
           Certainty
           ,
           run
           to
           Instances
           ;
           for
           example
           ,
           that
           of
           our
           being
           morally
           certain
           of
           
             the
             Sun
             's
             rising
             to
             morrow
          
           ,
           and
           such
           like
           ▪
           But
           ,
           first
           I
           contend
           he
           is
           not
           Certain
           of
           this
           his
           own
           Instance
           :
           If
           he
           be
           ,
           let
           him
           give
           his
           Grounds
           of
           Certainty
           for
           it
           ,
           and
           go
           about
           to
           prove
           or
           conclude
           the
           night
           before
           that
           
             it
             will.
          
           I
           doubt
           much
           he
           will
           ,
           when
           he
           comes
           to
           try
           it
           ,
           find
           himself
           gravel'd
           ,
           and
           confess
           with
           me
           that
           't
           is
           only
           
             highly
             Likely
          
           .
           'T
           is
           well
           he
           did
           not
           live
           in
           
           Joshuah's
           or
           
           Ezekiah's
           time
           ,
           and
           tell
           them
           the
           day
           before
           that
           Moses
           his
           Law
           was
           only
           as
           Certain
           as
           that
           the
           Sun
           would
           not
           
             stand
             still
          
           or
           
             go
             backwards
          
           the
           next
           day
           ;
           for
           ,
           if
           so
           ,
           I
           doubt
           much
           those
           who
           had
           heard
           and
           believ'd
           him
           ,
           would
           have
           taken
           a
           just
           scandal
           at
           their
           Faith
           ,
           seeing
           Points
           held
           equally
           Certain
           as
           it
           ,
           prove
           actually
           False
           .
           Again
           ,
           what
           more
           Certainty
           has
           he
           now
           of
           the
           Suns
           rising
           again
           within
           18
           
           hours
           after
           his
           setting
           ,
           than
           they
           in
           those
           days
           were
           the
           day
           before
           that
           it
           would
           not
           
             go
             back
          
           ,
           or
           
             stand
             still
          
           ;
           and
           yet
           we
           see
           they
           were
           not
           Certain
           of
           it
           ,
           for
           we
           know
           they
           had
           been
           mistaken
           in
           it
           ,
           and
           that
           Judgment
           an
           Error
           .
           By
           which
           we
           see
           that
           D.
           T's
           
             moral
             Certainty
          
           means
           such
           a
           Certainty
           w
           ch
           (
           as
           appear'd
           by
           this
           Event
           )
           was
           Vncertain
           ,
           or
           such
           
             a
             Certainty
          
           as
           was
           
             Certain
             peradventure
          
           ,
           Now
           this
           nonsence
           has
           no
           harm
           in
           it
           but
           that
           't
           is
           opposite
           to
           an
           Identical
           Proposition
           [
           
             What
             's
             Certain
             is
             Certain
          
           ]
           which
           weighs
           not
           with
           Dr.
           T.
           who
           has
           renounc't
           all
           First
           Principles
           .
           In
           a
           word
           ▪
           our
           B.
           Saviour
           has
           beforehand
           prevented
           all
           such
           Instances
           ▪
           by
           ●elling
           us
           that
           
             Heaven
             and
             Earth
             shall
             fail
             ,
             but
             his
             Words
             shall
             not
             fail
             :
          
           Intimating
           that
           the
           whole
           Fabrick
           of
           the
           World
           (
           much
           more
           some
           one
           great
           part
           of
           it
           )
           is
           tottering
           and
           unstable
           in
           comparison
           of
           the
           unchangeable
           nature
           of
           Truth
           ,
           and
           such
           all
           good
           Christians
           are
           to
           profess
           their
           Faith
           ,
           and
           be
           ready
           to
           dy
           to
           attest
           it
           .
        
         
           §
           17.
           
           Having
           thus
           done
           more
           than
           Miracle
           ,
           and
           
             establisht
             MORAL
             CERTAINTY
          
           which
           were
           not
           its
           self
           were
           it
           not
           unestablisht
           ,
           ●e
           procceeds
           (
           p.
           18.
           )
           to
           overthrow
           Infallibility
           :
           alledging
           that
           the
           
             Vnderstanding
             cannot
             be
             absolutely
             secur'd
             from
             all
             possibility
             of
             mistake
             ,
             but
             either
             by
             the
             perfection
             of
             its
             own
             nature
          
           (
           which
           he
           
             thinks
             all
             Mankind
             but
          
           Mr.
           S.
           
             have
             hitherto
             granted
          
           that
           it
           could
           not
           )
           
             or
             ,
             by
             supernatural
             Assistance
          
           .
           I
           desire
           he
           would
           not
           stretch
           my
           Tenet
           beyond
           the
           bounds
           my self
           give
           it
           :
           I
           never
           
           said
           that
           Human
           Understanding●
           could
           not
           possibly
           be
           mistaken
           in
           
             any
             thing
          
           at
           all
           ,
           but
           only
           in
           Knowledges
           built
           on
           Sensations
           ,
           in
           Knowing
           the
           Truth
           of
           First
           Principles
           ,
           in
           Knowing
           (
           while
           left
           to
           Nature
           ,
           till
           Speculation
           ,
           for
           which
           they
           are
           too
           weak
           ,
           put
           them
           into
           a
           puzzle
           )
           by
           Practical
           Self-evidence
           confusedly
           and
           
             in
             common
          
           something
           belonging
           to
           some
           natures
           daily
           converst
           with
           ;
           and
           lastly
           ,
           some
           Learned
           men
           in
           diverse
           deductions
           of
           Evident
           Reason
           ,
           for
           example
           ,
           in
           diverse
           Propositions
           in
           Euclid
           .
           But
           ,
           that
           which
           our
           Subject
           restrains
           it
           to
           (
           being
           about
           the
           Infallible
           Conveyance
           down
           of
           Faith
           )
           is
           the
           First
           of
           those
           ,
           viz.
           Infallibility
           of
           our
           Sensations
           ;
           for
           ,
           once
           putting
           this
           ,
           Tradition
           is
           an
           Infallible
           Rule
           .
           Speaking
           then
           of
           this
           (
           which
           is
           all
           my
           present
           purpose
           requires
           )
           I
           am
           so
           far
           from
           being
           the
           only
           man
           who
           holds
           it
           ,
           that
           Dr.
           T.
           (
           excepting
           Scepticks
           ,
           if
           perhaps
           he
           be
           not
           one
           of
           that
           Sect
           )
           is
           I
           think
           the
           only
           man
           that
           ever
           deny'd
           it
           ▪
           Are
           not
           both
           of
           us
           infallibly
           certain
           that
           we
           Eat
           ,
           Drink
           ,
           Write
           ,
           and
           Live
           ;
           or
           did
           any
           but
           a
           mad-man
           ever
           think
           seriously
           that
           sober
           Mankind
           (
           abstracting
           from
           Disease
           in
           some
           particulars
           )
           might
           possibly
           be
           deceiv'd
           in
           such
           Knowledges
           as
           these
           ?
           Are
           not
           our
           Senses
           contriv'd
           naturally
           ,
           as
           apt
           to
           convey
           Impressions
           from
           the
           Objects
           to
           the
           Knowing
           Power
           (
           I
           speak
           not
           of
           the
           different
           degrees
           of
           perfection
           necessarily
           annext
           to
           each
           ,
           but
           as
           to
           the
           main
           so
           as
           to
           be
           sufficient
           for
           use
           and
           needful
           Speculation
           )
           as
           any
           other
           Causes
           in
           Nature
           are
           to
           do
           their
           proper
           Effects
           ?
           Have
           
           they
           not
           also
           as
           little
           Contingency
           in
           them
           ,
           and
           that
           Contingency
           as
           easily
           discoverable
           by
           the
           Standard
           of
           circumstant
           Mankind
           with
           whom
           they
           converse
           ,
           as
           in
           I●terical
           Persons
           and
           such
           like
           ?
           This
           being
           so
           ,
           I
           affirm
           that
           the
           Basis
           on
           which
           our
           Rule
           of
           Faith
           is
           built
           (
           viz.
           
             Natural
             Knowledges
          
           )
           is
           more
           secure
           than
           any
           part
           of
           Nature
           ;
           since
           naturally
           't
           is
           Impossible
           Mankind
           can
           err
           in
           these
           ;
           and
           ,
           whereas
           we
           are
           not
           Certain
           but
           it
           may
           ,
           in
           some
           Conjuncture
           ,
           become
           God's
           Infinite
           Wisdom
           and
           Goodness
           to
           exert
           his
           Divine
           Omnipotence
           ,
           and
           alter
           the
           course
           of
           Nature
           even
           in
           considerable
           portions
           of
           it
           ,
           as
           in
           the
           Instances
           given
           of
           the
           Sun
           's
           standing
           still
           and
           going
           back
           ,
           the
           Universal
           Deluge
           ,
           and
           such
           like
           ;
           yet
           in
           our
           case
           't
           is
           Impossible
           ;
           beeaus●
           the
           altering
           Nature's
           course
           in
           such
           as
           these
           were
           directly
           to
           create
           False
           Judgments
           or
           Errour
           in
           Mankind
           ;
           of
           which
           't
           is
           Impossible
           Essential
           Wisdom
           ,
           Goodness
           ,
           and
           Truth
           ,
           should
           be
           the
           Immediate
           and
           peculiar
           Cause
           .
           Naturally
           therefore
           it
           cannot
           happen
           ,
           nor
           yet
           Supernaturally
           ;
           For
           though
           taking
           the
           proportion
           between
           Gods
           Omnipotence
           ,
           singly
           considered
           ,
           and
           the
           Object
           ,
           't
           is
           possible
           or
           within
           the
           compass
           of
           Gods
           power
           to
           make
           all
           Mankind
           err
           ;
           yet
           taking
           in
           his
           other
           Attributes
           which
           determin
           his
           Omnipoence
           to
           do
           only
           what
           's
           Wise
           and
           Good
           ,
           and
           according
           to
           Truth
           ,
           
             it
             cannot
             be
          
           God
           should
           either
           will
           or
           do
           it
           ,
           and
           so
           it
           cannot
           be
           effectively
           done
           at
           all
           .
        
         
         
           §
           .
           18.
           
           He
           objects
           that
           the
           
             Church
             of
          
           Rome
           
             challenges
             Infallibility
             upon
             no
             other
             account
             but
             that
             of
             Supernatural
             Assistance
             :
          
           I
           answer
           ,
           the
           Church
           had
           her
           Rule
           of
           Faith
           left
           to
           her
           hand
           by
           
             Jesus
             Ch●ist
          
           who
           founded
           and
           constituted
           her
           ,
           and
           found
           it
           not
           out
           by
           Speculative
           Reason
           :
           Whence
           't
           is
           not
           the
           proper
           Concern
           of
           a
           Church
           to
           discourse
           very
           particularly
           about
           the
           manner
           and
           nature
           of
           the
           
             Rule
             of
             Faith
          
           ,
           but
           of
           Speculative
           Divines
           who
           look
           into
           the
           natures
           of
           things
           ,
           and
           there
           find
           the
           Reasons
           of
           those
           Truths
           God
           has
           barely
           told
           us
           .
           Next
           ,
           't
           is
           only
           of
           Faith
           that
           Christ
           has
           promis'd
           to
           assist
           his
           Church
           ,
           but
           whether
           Supernaturally
           only
           ,
           or
           also
           by
           Natural
           means
           is
           no
           where
           defin'd
           ;
           my
           Tenet
           is
           that
           he
           assists
           his
           Church
           both
           ways
           ,
           as
           I
           at
           large
           defend
           in
           Surefooting
           ,
           and
           that
           the
           best
           strength
           of
           Nature
           and
           Grace
           are
           both
           of
           them
           exerted
           to
           their
           utmost
           ,
           to
           ascertain
           the
           Infallible
           Authority
           on
           whose
           Testimony
           we
           receive
           our
           Faith
           :
           But
           ,
           with
           this
           difference
           ,
           that
           the
           Supernatural
           Assistance
           exceedingly
           comforts
           Faith
           in
           those
           who
           are
           True
           Believers
           already
           ;
           and
           the
           Natural
           Assistance
           (
           as
           far
           as
           concerns
           the
           due
           Satisfaction
           of
           Reason
           )
           informs
           the
           Understanding
           of
           those
           who
           yet
           discern
           no
           Supernat●rality
           at
           all
           in
           the
           Church
           ,
           and
           have
           nothing
           but
           their
           Natural
           Reason
           to
           guide
           themselves
           by
           :
           without
           which
           I
           see
           not
           how
           either
           a
           Circle
           is
           avoidable
           ,
           or
           rational
           Satisfaction
           to
           such
           men
           possible
           :
           for
           were
           not
           a
           Natural
           Assistance
           admitted
           to
           introduce
           the
           knowledge
           of
           the
           other
           ,
           
           Supernaturals
           would
           be
           the
           way
           to
           Supernaturals
           ,
           and
           Faith
           the
           means
           to
           arrive
           at
           Faith
           ,
           which
           would
           confound
           the
           Means
           with
           the
           End.
           I
           wish
           Dr.
           T.
           would
           leave
           off
           this
           new
           way
           of
           confuting
           ,
           by
           telling
           me
           still
           I
           am
           the
           
             only
             man
          
           ,
           or
           
             first
             man
          
           ,
           that
           said
           (
           he
           should
           have
           said
           ,
           proov'd
           )
           such
           or
           such
           a
           thing
           ;
           which
           cavil
           ,
           if
           he
           answer
           not
           my
           Argument
           (
           as
           he
           seldome
           thinks
           of
           that
           duty
           )
           signifies
           either
           nothing
           at
           all
           ,
           or
           else
           a
           high
           Commendation
           to
           me
           as
           improving
           Knowledge
           to
           some
           degree
           .
           But
           more
           of
           this
           point
           when
           I
           come
           to
           defend
           my
           Method
           .
        
         
           §
           19.
           
           Hitherto
           then
           Dr.
           T.
           has
           given
           us
           no
           Absolute
           Certainty
           (
           either
           of
           the
           Existence
           of
           a
           Deity
           ,
           o●
           )
           of
           Christian
           Faith
           ,
           as
           far
           as
           it
           depends
           on
           the
           Letter
           of
           Scripture
           ,
           but
           onely
           such
           miscall'd
           Certainty
           as
           means
           Vncertainty
           ,
           whence
           his
           pretended
           Certainty
           of
           its
           Sence
           falls
           to
           the
           Ground
           :
           But
           let
           us
           see
           how
           he
           vindicates
           the
           Certainty
           of
           Faith
           (
           and
           himself
           not
           to
           hold
           it
           possible
           to
           be
           false
           )
           by
           ascertaining
           at
           least
           the
           Sense
           of
           it
           ,
           supposing
           the
           Letter
           were
           right
           .
           He
           tells
           us
           pag.
           20.
           
           That
           
             as
             for
             the
             Sense
             of
             Books
             't
             is
             plainly
             impossible
             any
             thing
             should
             be
             delivered
             in
             such
             clear
             and
             Certain
             words
             as
             are
             absolutely
             incapable
             of
             any
             other
             Sense
             :
          
           And
           what
           's
           the
           natural
           Sequel
           of
           this
           appli'd
           to
           Scripture
           ,
           but
           that
           't
           is
           plainly
           Impossible
           Faith
           ,
           built
           on
           tha●
           Sense
           ,
           or
           rather
           which
           is
           that
           Sense
           ,
           should
           not
           be
           
             possible
             to
             be
             False
          
           ,
           and
           consequently
           the
           Letter
           can
           never
           be
           a
           competent
           Rule
           of
           Faith
           :
           whereas
           
           in
           this
           way
           of
           conveying
           i●
           down
           by
           Living
           Voice
           and
           Practise
           of
           the
           Church
           ,
           that
           is
           ,
           ●y
           Cate●hizing
           ▪
           publike
           Preaching
           ▪
           private
           Discoursing
           ;
           &
           consonant
           Living
           ,
           't
           is
           made
           so
           manifest
           to
           the
           Generality
           what
           was
           held
           in
           each
           year
           immemediately
           before
           ;
           that
           no
           prejudice
           can
           make
           them
           all
           so
           mad
           as
           either
           to
           mistake
           or
           misrepresent
           it
           ;
           as
           't
           is
           ,
           for
           Example
           in
           England
           ,
           for
           the
           Generality
           of
           Protestants
           to
           err
           ,
           or
           impose
           this
           this
           year
           upon
           the
           Belief
           of
           England
           ,
           that
           last
           year
           they
           held
           and
           practic'd
           Prayer
           for
           the
           Dead
           or
           assisting
           at
           the
           Christian
           Sacrifice
           .
           By
           which
           't
           will
           be
           easily
           seen
           ;
           whether
           of
           us
           two
           makes
           better
           provision
           for
           the
           Certainty
           of
           Faith.
           He
           proceeds
           .
           
             Yet
             notwithstanding
             this
             ,
             the
             meaning
             of
             them
             may
             be
             so
             plain
             ,
             as
             that
             any
             unprejudic'd
             and
             reasonable
             man
             may
             certainly
             understand
             them
             .
          
           Let
           him
           apply
           this
           to
           Scripture
           ,
           &
           the
           discourse
           stands
           thus
           ,
           
             All
             men
             are
             unreasonable
             and
             prejudic't
             who
             take
             not
             Scripture
             in
             my
             sense
          
           :
           If
           this
           be
           not
           the
           meaning
           of
           his
           words
           ,
           let
           him
           tell
           us
           by
           what
           other
           Maxims
           he
           guides
           himself
           in
           judging
           who
           are
           such
           ▪
           when
           he
           tells
           us
           
             any
             unprejudic't
             and
             rersonable
             man
             may
             certainly
             understand
             the
             Sense
             of
             Scripture
             .
          
           If
           he
           can
           assign
           no
           other
           reason
           of
           those
           mens
           Faultiness
           ,
           but
           their
           disagreeing
           with
           him
           in
           the
           meaning
           of
           Scripture
           ,
           I
           doubt
           his
           Readers
           will
           scarce
           believe
           him
           that
           all
           Socinians
           and
           other
           Sects
           ,
           who
           differ
           from
           him
           in
           main
           Points
           ,
           are
           Passionate
           and
           Prejudic't
           .
           If
           an
           indifferent
           man
           stood
           by
           while
           D.
           T.
           and
           a
           Socinian
           disputed
           ,
           and
           heard
           one
           of
           them
           
           cite
           place
           after
           place
           ▪
           compare
           one
           place
           to
           another
           ,
           and
           use
           all
           the
           means
           he
           could
           to
           make
           out
           the
           right
           sense
           of
           the
           words
           ;
           and
           the
           other
           use
           the
           self-same
           Method
           ,
           and
           yet
           nothing
           concluded
           decisively
           (
           as
           it
           never
           was
           in
           this
           way
           of
           managing
           disputes
           )
           I
           fear
           he
           would
           be
           little
           the
           nearer
           satisfaction
           and
           embracing
           Dr.
           T's
           .
           Tenet
           ,
           upon
           his
           saying
           that
           his
           Adversary
           was
           passionate
           and
           prejudic't
           .
           He
           parallels
           the
           
             Certainty
             of
             Scripture
             Sence
             to
             that
             of
          
           Euclids
           
             Definitions
             and
             Axioms
             ,
             in
             the
             sense
             of
             which
             men
             are
             universally
             agreed
             ▪
             and
             think
             themselves
             undoubtedly
             Certain
             of
             it
             ,
             and
             yet
             the
             words
             in
             which
             they
             are
             exprest
             may
             possibly
             bear
             another
             sence
             .
          
           He
           trifles
           ;
           Let
           him
           show
           me
           the
           Generality
           of
           Scripturists
           as
           unanimously
           agreeing
           in
           the
           sense
           of
           Scripture
           ,
           as
           Geometricians
           do
           in
           those
           Axioms
           and
           Definitions
           ,
           or
           let
           him
           leave
           of
           bringing
           such
           disagreeing
           Parallels
           ,
           importing
           that
           there
           are
           not
           men
           of
           all
           Sides
           and
           Sects
           as
           willing
           to
           see
           Truth
           in
           things
           belonging
           to
           their
           eternal
           Salvation
           ,
           as
           to
           see
           the
           Truth
           in
           Mathematicks
           .
           How
           many
           Interpretations
           are
           there
           of
           [
           
             This
             is
             my
             Body
          
           ]
           and
           of
           those
           many
           Texts
           which
           signifie
           Christ
           to
           be
           true
           God
           :
           Both
           of
           main
           Concern
           ,
           the
           understanding
           them
           wrong
           ,
           being
           on
           one
           side
           Idolatry
           ,
           on
           the
           other
           Blasphemy
           .
           Yet
           we
           have
           Eminent
           Learned
           men
           ,
           Acute
           Wits
           ,
           Excellent
           Linguists
           ,
           Good
           Logicians
           and
           Historians
           ,
           and
           lastly
           ,
           very
           great
           Scripturists
           who
           compare
           also
           place
           to
           place
           ;
           yet
           ,
           all
           this
           notwithstanding
           ,
           nothing
           is
           decided
           finally
           ;
           still
           
           they
           Debate
           ,
           Write
           ,
           Quote
           ,
           Interpret
           ,
           and
           will
           do
           ,
           while
           this
           Method
           is
           taken
           ,
           to
           the
           Worlds
           End.
           Does
           Dr.
           T.
           find
           such
           a
           disagreement
           amongst
           men
           Learned
           in
           the
           Mathematicks
           ,
           in
           the
           understanding
           the
           Axioms
           and
           Definitions
           of
           Euclid
           ?
           Add
           ,
           that
           those
           men
           in
           other
           matters
           are
           not
           Passionate
           or
           Prejudic't
           ,
           but
           are
           held
           Pruden●
           and
           Sober
           by
           great
           portions
           of
           Mankind
           ,
           nor
           do
           they
           lose
           their
           Repute
           amongst
           Indifferent
           Judges
           as
           renouncing
           their
           Manhood
           or
           perfectly
           deserting
           Reason
           ;
           that
           is
           ,
           they
           are
           not
           held
           Madmen
           for
           not
           adhering
           to
           such
           a
           determinate
           Sense
           of
           those
           places
           :
           which
           argues
           evidently
           ,
           that
           they
           renounce
           not
           Evidence
           ;
           and
           that
           the
           Scriptures
           Letter
           ,
           thus
           manag'd
           ,
           is
           not
           apt
           to
           ascertain
           them
           at
           all
           ,
           and
           so
           
             no
             Rule
          
           .
           Yet
           he
           gives
           us
           
             one
             great
             Reason
          
           (
           as
           he
           calls
           it
           )
           
             why
             men
             do
             not
             agree
             in
             the
             Sense
             of
             Scripture
             as
             well
             as
             in
             the
             others
             ,
             because
             their
             Interests
             ,
             and
             Lusts
             ,
             and
             Passions
             are
             more
             concern'd
             .
          
           So
           that
           according
           to
           Dr.
           T.
           a
           man
           who
           is
           to
           be
           guided
           by
           his
           Pastors
           and
           Teachers
           cannot
           be
           Certain
           of
           the
           Sense
           of
           Scripture
           ,
           nor
           consequently
           of
           Faith
           ,
           unless
           he
           can
           look
           into
           the
           hearts
           of
           men
           (
           which
           is
           proper
           to
           God
           alone
           )
           and
           discern
           who
           are
           
             Passionate
             ,
             prejudic'd
             ,
             Interessed
          
           ,
           and
           Lustful
           .
           Again
           ,
           this
           Reason
           is
           found
           on
           either
           side
           to
           a
           great
           degree
           ,
           for
           were
           not
           those
           Axioms
           and
           Definitions
           so
           Evident
           that
           absurd
           men
           would
           incur
           the
           shame
           of
           Mankind
           to
           deny
           them
           ,
           there
           wants
           no
           temptation
           of
           Interest
           and
           passion
           to
           make
           Authors
           go
           about
           to
           control
           and
           contradict
           the
           Writings
           
           of
           others
           to
           gain
           themselves
           applause
           and
           credit
           .
           But
           ,
           if
           this
           be
           
             one
             great
             Reason
          
           of
           disagreement
           in
           the
           Sense
           of
           Scripture
           ,
           I
           would
           gladly
           know
           ,
           what
           are
           
             the
             other
             great
             Reasons
          
           .
           But
           of
           these
           we
           hear
           nothing
           :
           and
           there
           is
           good
           Reason
           why
           ;
           for
           since
           his
           
             one
             great
             Reason
          
           is
           the
           ill-disposedness
           of
           the
           persons
           ,
           the
           
             other
             great
             Reason
          
           must
           be
           the
           defectiveness
           of
           the
           Thing
           ,
           that
           is
           ,
           the
           Inability
           of
           Scripture's
           Letter
           ,
           by
           reason
           of
           its
           Inevidence
           to
           private
           Understandings
           ,
           to
           make
           them
           agree
           in
           one
           Sense
           of
           it
           ;
           which
           manifestly
           makes
           it
           unfit
           to
           be
           a
           
             Rule
             of
             Faith.
          
           
        
         
           §
           20.
           
           To
           Conclude
           ,
           the
           Summe
           of
           Dr.
           T's
           .
           Vindication
           of
           himself
           from
           making
           according
           to
           his
           Grounds
           ,
           
             Faith
             possible
             to
             be
             False
          
           ,
           amounts
           to
           this
           ;
           He
           produces
           words
           to
           disprove
           it
           ,
           which
           manifoldly
           confess
           it
           ;
           he
           endeavours
           all
           along
           to
           shew
           that
           Infallible
           Certainty
           cannot
           be
           had
           ,
           of
           either
           Scripture's
           Letter
           or
           Sense
           ;
           that
           is
           ,
           he
           grants
           ,
           that
           the
           whole
           world
           may
           be
           deceiv'd
           (
           though
           all
           the
           Causes
           be
           put
           to
           secure
           them
           )
           in
           the
           Ground
           of
           Faith
           ;
           or
           denies
           that
           ,
           absolutely
           speaking
           ,
           Faith
           is
           Certainly-True
           .
           Again
           ,
           loath
           to
           speak
           out
           to
           that
           point
           candidly
           ,
           he
           shuffles
           about
           ,
           and
           puts
           upon
           his
           Adversary
           divers
           odd
           and
           ridiculous
           acceptions
           of
           the
           word
           [
           Faith
           ]
           omitting
           the
           right
           one
           ,
           which
           was
           given
           to
           his
           hand
           ,
           Lastly
           ,
           being
           to
           give
           account
           what
           kind
           of
           Certainty
           he
           allow'd
           to
           Faith
           ,
           he
           gives
           such
           a
           Notion
           of
           it
           as
           signifies
           nothing
           ,
           and
           has
           all
           the
           Marks
           of
           Vncertainty
           imaginable
           ;
           
           taking
           his
           measure
           of
           Certainty
           ,
           which
           ought
           to
           proceed
           from
           the
           Object
           ,
           or
           Proof
           ,
           from
           the
           Subject's
           perswasion
           or
           adhesion
           to
           it
           ;
           which
           common
           Experience
           testifies
           ,
           may
           indifferently
           be
           found
           in
           Truths
           and
           Falshoods
           ,
           and
           Common
           sense
           confutes
           ;
           Nature
           telling
           every
           man
           that
           my
           Assent
           is
           not
           therefore
           Certain
           ,
           because
           I
           do
           
             not
             doubt
          
           it
           ,
           
             see
             not
             the
             least
             cause
             of
             doubt
             ,
          
           am
           
             fully
             perswaded
          
           ,
           and
           
             verily
             think
          
           so
           ;
           but
           because
           the
           Thing
           is
           seen
           indeed
           to
           
             be
             so
          
           ,
           or
           because
           the
           Proof
           is
           Conclusive
           .
           Either
           then
           let
           him
           bring
           such
           Proofs
           ,
           and
           own
           and
           shew
           them
           to
           be
           such
           ,
           or
           he
           leaves
           his
           Cause
           in
           the
           lurch
           ,
           and
           his
           Credit
           (
           which
           he
           is
           here
           defending
           )
           unclear'd
           ;
           by
           yielding
           Faith
           possible
           to
           be
           absolutely
           False
           ;
           that
           is
           ,
           for
           any
           thing
           any
           man
           living
           knows
           ,
           actually
           such
           .
        
      
       
         
           DISCOURSE
           VII
           .
        
         
           
             In
             what
             manner
             Dr.
             T.
             replies
             to
             FAITH
             VINDICATED
             .
          
        
         
           §
           1.
           
           DR
           .
           T.
           has
           no
           Fellow
           ,
           nor
           his
           way
           of
           Confute
           any
           parallel
           .
           Not
           to
           provoke
           the
           peevishness
           of
           malice
           too
           far
           ,
           and
           yet
           follow
           home
           my
           blow
           more
           fully
           ,
           and
           yet
           withal
           to
           uphold
           the
           Efficacie
           of
           Faith
           grounded
           on
           the
           just
           Conceit
           of
           its
           Absolute
           Certainty
           ;
           I
           writ
           a
           
           a
           Book
           ,
           call'd
           
             Faith
             Vindicated
          
           ,
           in
           behalf
           of
           Christian
           Faith
           in
           Common
           ,
           shewing
           the
           absolute
           Certainty
           or
           Security
           from
           Error
           of
           that
           kind
           of
           Assent
           ,
           provided
           it
           be
           grounded
           on
           those
           Motives
           God
           had
           left
           to
           settle
           his
           Church
           ,
           and
           ,
           by
           it
           ,
           Mankind
           in
           Faith
           ,
           as
           I
           declared
           my self
           in
           my
           Introduction
           :
           It
           pretended
           Demonstration
           from
           the
           beginning
           to
           the
           end
           ,
           and
           had
           not
           one
           drollish
           or
           unsober
           expression
           in
           it
           :
           Take
           a
           Map
           of
           it
           in
           a
           few
           words
           .
           I
           conceiv'd
           my self
           debtor
           both
           Sapientibus
           and
           Insipientibus
           ,
           and
           hence
           the
           Concern
           being
           common
           to
           all
           Christians
           ,
           amongst
           the
           rest
           to
           Speculative
           Divines
           ,
           I
           resolv'd
           to
           prove
           it
           by
           Arguments
           sutable
           to
           every
           Capacity
           .
           To
           the
           more
           Intelligent
           ,
           to
           the
           end
           of
           the
           Third
           Eviction
           :
           to
           the
           Middle
           or
           Prudential
           sort
           ,
           to
           the
           end
           of
           the
           Fifth·
           and
           to
           them
           of
           the
           lowest
           Capacity
           in
           the
           last
           :
           every
           one
           being
           enabled
           by
           Tradition
           or
           Education
           to
           comprehend
           what
           the
           
             common
             Language
             and
             Practice
             of
             Christianity
          
           teaches
           them
           ,
           as
           to
           Speechees
           and
           Carriages
           appertaining
           to
           Faith.
           I
           begun
           (
           after
           I
           had
           put
           two
           Postulatum
           granted
           by
           all
           Christians
           )
           with
           Logical
           Arguments
           ;
           which
           I
           pursu'd
           at
           large
           ,
           because
           as
           't
           is
           a
           common
           Trick
           in
           Sophisters
           and
           half
           Logicians
           ,
           to
           abuse
           that
           Excellent
           Art
           to
           elude
           the
           clearest
           Evidendences
           ,
           so
           it
           became
           a
           more
           necessary
           Duty
           in
           me
           to
           prevent
           by
           the
           closest
           Proofs
           ,
           fetch
           't
           from
           almost
           all
           Heads
           imaginable
           that
           belong'd
           to
           that
           skill
           ,
           any
           misusages
           of
           its
           Maxims
           to
           patronize
           Falshood
           .
           This
           could
           be
           no
           other
           than
           very
           Speculative
           ,
           
           and
           accordingly
           I
           declar'd
           in
           my
           Introduction
           ,
           what
           my
           Reader
           was
           to
           expect
           ,
           in
           Discourses
           of
           that
           kind
           ;
           nor
           will
           any
           man
           indu'd
           with
           common
           Sense
           wonder
           that
           I
           should
           use
           Logical
           Expressions
           when
           I
           make
           Logical
           Discourses
           ,
           or
           Terms
           of
           Art
           when
           I
           speak
           to
           Scholars
           .
           These
           things
           reflected
           on
           ,
           let
           us
           see
           now
           what
           a
           dextrous
           way
           our
           Learned
           Confuter
           takes
           to
           answer
           that
           whole
           Book
           ,
           (
           for
           he
           manifests
           here
           an
           intention
           to
           give
           it
           no
           other
           )
           and
           to
           overthrow
           so
           many
           Demonstrations
           .
        
         
           §
           2.
           
           His
           first
           way
           of
           Confute
           is
           ,
           to
           pick
           out
           a
           leaf
           or
           two
           of
           the
           most
           Speculative
           part
           of
           that
           Treatise
           ,
           only
           intended
           for
           Scholars
           ,
           and
           apply
           it
           to
           the
           Understandings
           of
           those
           who
           are
           onely
           Sermon-pitch
           :
           to
           whom
           ,
           because
           such
           Discourses
           are
           unsutable
           ,
           and
           withal
           too
           hard
           for
           him
           to
           answer
           ,
           hence
           he
           very
           politickly
           both
           gratifies
           the
           Fancies
           of
           those
           Readers
           ,
           and
           avoids
           himself
           the
           difficult
           task
           of
           answering
           the
           pressing
           Reason
           in
           it
           ,
           by
           playing
           the
           Wit
           ,
           when
           't
           was
           dangerous
           to
           act
           the
           Scholar
           ,
           and
           making
           use
           of
           his
           constant
           Friend
           at
           a
           dead
           lift
           ,
           Drollery
           ,
           in
           stead
           of
           relying
           on
           the
           Patronage
           of
           Reason
           ,
           which
           (
           as
           he
           experiences
           )
           so
           often
           betrays
           and
           exposes
           hss
           weakness
           .
           He
           runs
           on
           therefore
           a
           whole
           leaf
           or
           two
           in
           this
           jovial
           Career
           ere
           he
           can
           recover
           himself
           ,
           till
           even
           his
           own
           Friends
           who
           are
           not
           aware
           of
           the
           necessity
           ,
           admire
           at
           his
           endless
           Raillery
           ;
           and
           ,
           true
           to
           his
           Method
           ,
           neglects
           wholly
           the
           Sense
           ,
           and
           excepts
           mightily
           against
           
           five
           or
           six
           hard
           words
           ;
           namely
           ,
           
             potentiality
             ,
             actuality
             ,
             actuation
             ,
             determinative
             ,
             supervene
             ,
          
           and
           subsume
           ;
           which
           ,
           it
           seems
           puzzle
           him
           exceedingly
           ;
           for
           he
           professes
           to
           think
           them
           Mystical
           .
           He
           calls
           the
           Discourse
           
             jargon
             ,
             Foolish
          
           and
           Nonsense
           (
           which
           two
           last
           words
           he
           is
           ever
           most
           free
           of
           ,
           when
           his
           Reason
           is
           most
           at
           a
           loss
           .
           )
           He
           likens
           it
           to
           the
           Coptick
           and
           
             Slavonian
             Language
          
           ,
           talks
           of
           Astrology
           ,
           Palmistry
           ,
           Chymistry
           ,
           and
           what
           not
           ?
           and
           with
           such
           kind
           of
           stuff
           confutes
           ,
           it
           most
           unmercifully
           even
           to
           utter
           desolation
           .
        
         
           §
           .
           3.
           
           In
           return
           to
           which
           kind
           of
           carriage
           ,
           (
           though
           it
           deserves
           only
           contempt
           )
           let
           us
           hear
           first
           how
           Dr.
           T.
           answers
           himself
           ;
           who
           (
           
             Serm
             pag.
          
           120.121
           .
           )
           very
           zealously
           reprehends
           and
           preaches
           against
           this
           absurd
           Fault
           in
           himself
           ,
           in
           these
           words
           .
           
             Let
             none
          
           (
           sayes
           he
           )
           
             think
             the
             worse
             of
             Religion
          
           [
           or
           those
           Reasons
           which
           oblige
           us
           to
           profess
           't
           is
           absolutely-True
           ]
           
             because
             some
             are
             so
             bold
             ,
             to
             despise
             and
             deride
             .
             —
             For
             ,
             't
             is
             no
             disparagement
             to
             any
             person
             or
             thing
             to
             be
             laught
             at
             ,
             but
             to
             deserve
             to
             be
             so
             .
             The
             most
             grave
             and
             serious
             matters
             in
             the
             whole
             world
             are
             liable
             to
             be
             abus'd
             —
             Nothing
             is
             so
             excellent
             ,
             but
             a
             man
             may
             fasten
             upon
             it
             something
             or
             other
             ,
             belonging
             to
             it
             ,
             whereby
             to
             traduce
             it
             .
             A
             sharp
             wit
             may
             find
             something
             in
             the
             wisest
             man
             ,
             whereby
             to
             expose
             him
             to
             the
             contempt
             of
             Injudicious
             people
             .
             The
             gravest
             Book
             that
             ever
             was
             written
             ,
             may
             be
             made
             ridiculous
             by
             applying
             the
             sayings
             of
             it
             to
             a
             foolish
             purpose
             ;
             For
             a
             j●st
             may
             be
             obtruded
             upon
             any
             thing
             .
             And
             
             therefore
             no
             man
             ought
             to
             have
             the
             less
             Reverence
             for
             the
             Principles
             of
             Religion
          
           [
           or
           those
           Reasons
           which
           oblige
           us
           to
           hold
           and
           profess
           Faith
           absolutely-True
           ]
           
             because
             idle
             and
             prophane
             WITS
          
           [
           nonplust
           Controvertists
           ]
           
             can
             BREAK
             IESTS
             upon
             them
             .
             Nothing
             is
             so
             easie
          
           [
           Dr.
           T.
           knows
           that
           by
           long
           and
           very
           useful
           Experience
           ]
           
             as
             to
             take
             PARTICVLAR
             PHRASES
             and
             EXPRESSIONS
             out
             of
             the
             best
             Book
             in
             the
             world
             ;
             and
             to
             abuse
             them
             by
             forcing
             an
             odd
             and
             ridiculous
             Sense
             upon
             them
             .
             But
             no
             wise
             man
             will
             think
             a
             good
             Book
             FOOLISH
             for
             this
             Reason
             ;
             but
             the
             MAN
             that
             abuses
             it
             .
             Nor
             will
             he
             esteem
             that
             to
             which
             every
             thing
             is
             liable
             to
             be
             a
             IVST
             Exception
             against
             any
             thing
             .
             At
             this
             rate
             ase
             must
             despise
             ALL
             things
             .
             But
             ,
             surely
             ,
             the
             better
             and
             shorter
             way
             is
             to
             condemn
             THOSE
             who
             would
             bring
             any
             thing
             that
             is
             worthy
             into
             Contempt
             .
          
           Also
           in
           his
           foregoing
           Sermon
           ,
           pag.
           86
           ,
           87.
           he
           gives
           good
           Doctrine
           to
           the
           same
           purpose
           ;
           but
           never
           intended
           to
           follow
           it
           himself
           .
           
             These
             things
          
           [
           whether
           Faith
           be
           absolutely
           true
           or
           no
           ]
           are
           of
           
             Infinit
             consequence
             to
             us
             ,
             and
             therefore
             —
             't
             is
             not
             a
             matter
             to
             be
             slightly
             and
             superficially
             thought
             upon
             ,
             much
             less
             (
             AS
             THE
             WAY
             OF
             ATHEISTICAL
             MEN
             IS
             )
             to
             be
             PLAID
             and
             IESTED
             withal
             .
             If
             any
             one
             shall
             turn
             Religion
          
           (
           or
           a
           Discourse
           aiming
           to
           shew
           it
           absolutely
           Certain
           )
           
             into
             Raillery
             ,
             and
             think
             to
             CONFVTE
             it
             by
             two
             or
             three
             BOLD
             IESTS
             ,
             this
             man
             doth
             not
             render
             IT
             ,
             but
             HIMSELF
             Ridiculous
             .
          
           
           Again
           ,
           
             Though
             the
             Principles
             of
             Religion
          
           (
           or
           the
           Proofs
           of
           Faith's
           absolute
           Certainty
           )
           
             were
             never
             so
             clear
             and
             evident
             ,
             yet
             they
             may
             be
             made
             RIDICVLOVS
             by
             VAIN
             and
             FROTHY
             MEN
             ;
             as
             the
             gravest
             and
             wisest
             personage
             in
             the
             world
             may
             be
             abus'd
             by
             being
             put
             into
             a
             Fools
             Coat
             ,
             and
             the
             most
             Noble
             and
             excellent
             Poem
             may
             be
             debas'd
             and
             made
             vile
             by
             being
             turn'd
             into
             BVRLES
             QVE
             .
          
           Thus
           Dr
           ,
           T.
           by
           Preaching
           what
           he
           never
           intended
           to
           Practice
           has
           most
           amply
           laid
           open
           his
           own
           Folly
           ,
           and
           hits
           himself
           still
           ,
           while
           he
           aims
           at
           the
           Atheist
           :
           and
           no
           wonder
           ,
           for
           their
           Causes
           (
           as
           far
           as
           I
           impugn
           him
           here
           )
           are
           not
           very
           wide
           of
           one
           another
           ;
           since
           nothing
           approaches
           neerer
           to
           the
           denying
           all
           Religion
           than
           to
           hold
           it
           all
           Vncertain
           .
           At
           least
           I
           would
           gladly
           know
           of
           him
           in
           what
           his
           
             way
             of
             Discourse
          
           here
           against
           my
           Reasons
           for
           the
           Absolute
           Certainty
           of
           Faith
           differs
           from
           that
           of
           Atheists
           against
           a
           Deity
           ,
           and
           all
           Religion
           .
           The
           Points
           to
           be
           considered
           by
           both
           of
           them
           are
           of
           a
           solid
           and
           concerning
           Nature
           ,
           and
           both
           handle
           them
           drollishly
           ,
           and
           make
           Raillery
           supply
           the
           place
           of
           Reason
           .
           Nor
           will
           it
           avail
           him
           to
           reply
           that
           my
           Proofs
           were
           not
           solid
           ,
           and
           so
           oughr
           to
           be
           confuted
           with
           mockery
           ;
           For
           he
           ought
           first
           shew
           by
           reason
           that
           they
           thus
           highly
           misdeserve
           ,
           and
           then
           employ
           his
           Talent
           of
           Irony
           upon
           them
           afterwards
           ;
           and
           not
           make
           meer
           Irony
           supply
           the
           place
           of
           Reason
           .
           Besides
           ,
           himself
           acknowledges
           pag
           87.
           that
           ,
           
             If
             the
             Principles
             of
             Religion
             were
             doubtful
             
             and
             Vncertain
             ,
             yet
             this
             concerns
             us
             so
             neerly
             that
             we
             ought
             to
             be
             serious
             in
             the
             Examination
             of
             them
             .
          
           And
           ,
           certainly
           ,
           no
           judicious
           or
           good
           man
           will
           doubt
           ,
           but
           that
           it
           highly
           and
           neerly
           concerns
           all
           good
           Christians
           to
           know
           ,
           whether
           their
           Faith
           ,
           the
           Substance
           of
           all
           their
           Hope
           ,
           particularly
           the
           Existence
           of
           a
           Trinity
           and
           Incarnation
           ,
           the
           Points
           I
           mention'd
           ,
           be
           absolutely
           Certain
           or
           not
           .
           I
           leave
           it
           to
           the
           choice
           of
           Dr.
           T's
           Friends
           whether
           they
           will
           rather
           approve
           his
           Doctrine
           in
           his
           Sermons
           ,
           or
           his
           unconsonant
           Practice
           in
           this
           Preface
           .
           If
           the
           former
           ,
           they
           must
           condemn
           him
           out
           of
           his
           own
           mouth
           to
           be
           Foolish
           ,
           Ridiculous
           ,
           and
           an
           Imitator
           of
           Atheists
           ,
           and
           his
           way
           of
           writing
           Insignificant
           :
           But
           ,
           if
           they
           like
           the
           Later
           ,
           then
           they
           must
           conclude
           his
           Sermons
           as
           equally
           blame-worthy
           for
           opposing
           so
           laudable
           a
           Practice
           .
           Unfortunate
           man
           ,
           who
           very
           gravely
           takes
           Texts
           against
           Scoffers
           ,
           and
           makes
           Sermons
           upon
           them
           ;
           and
           then
           behaves
           himself
           all
           over
           so
           Scurrilously
           and
           Drollishly
           in
           his
           whole
           Preface
           to
           them
           ,
           as
           levels
           those
           very
           Sermons
           as
           directly
           against
           himself
           ,
           as
           could
           possibly
           be
           contriv'd
           or
           imagin'd
           :
           Which
           is
           in
           effect
           by
           his
           carriage
           ,
           to
           tell
           the
           Atheist
           ,
           that
           that
           Scoffing
           and
           Drollish
           way
           of
           answering
           and
           managing
           Discourses
           about
           Religion
           ,
           which
           is
           so
           
             horrid
             sin
          
           in
           them
           because
           they
           are
           of
           the
           Vngodly
           and
           Wicked
           ,
           is
           notwithstanding
           none
           at
           all
           but
           a
           
             very
             great
             Virtue
          
           in
           the
           Saints
           and
           the
           Godly
           ;
           and
           in
           a
           particular
           manner
           Meritorious
           so
           it
           be
           practis'd
           against
           
             those
             Men
             of
             sin
             ,
             the
             most
             abhominable
             Papists
             .
          
        
         
         
           §
           .
           4.
           
           Besides
           ,
           as
           Dr.
           T.
           well
           observed
           when
           he
           was
           in
           a
           more
           sober
           humour
           ,
           
             Every
             thing
          
           ,
           even
           the
           best
           ,
           
             is
             liable
             to
             be
             abus'd
             and
             made
             ridiculous
             by
             drollish
             Jests
             ,
          
           and
           consequently
           this
           Method
           be
           so
           exactly
           observss
           when
           he
           is
           to
           confute
           me
           ,
           will
           (
           as
           he
           very
           well
           expresses
           it
           in
           his
           Pref.
           pag.
           26
           )
           
             equally
             serve
             to
             prove
             or
             confute
             any
             thing
             .
          
           To
           shew
           the
           all-powerful
           strength
           and
           virtue
           of
           it
           ,
           let
           us
           imagine
           that
           Euclid
           ,
           had
           been
           a
           Catholick
           ,
           Dr.
           T.
           might
           have
           preacht
           ●
           Sermon
           or
           two
           full
           of
           zeal
           against
           Witchcraft
           ,
           and
           have
           produc't
           some
           
             Fair
             Probabilities
          
           to
           perswade
           the
           people
           that
           Mathematicians
           were
           all
           meer
           
             Frier
             Bacons
          
           ,
           and
           absolute
           Conjurers
           ,
           because
           they
           use
           to
           draw
           Circles
           and
           uncouth
           Figures
           which
           look
           like
           Magick
           (
           to
           second
           which
           Dr.
           
           St's
           .
           Book
           concerning
           Images
           ,
           would
           (
           
             mutatis
             mutandi●
          
           )
           light
           very
           pat
           and
           home
           )
           and
           then
           when
           he
           had
           done
           ,
           writ
           a
           Preface
           to
           those
           Sermons
           against
           the
           Prince
           of
           Conjurers
           ,
           or
           the
           Belzebub
           of
           those
           Incarnate
           Devils
           ,
           Euclid
           ;
           and
           confute
           him
           on
           this
           manner
           .
           First
           he
           might
           pick
           out
           some
           Demonstrations
           of
           his
           in
           which
           were
           five
           or
           six
           words
           harder
           than
           ordinary
           (
           at
           least
           too
           hard
           for
           the
           Vulgar
           ,
           though
           clear
           enough
           to
           the
           Learned
           men
           in
           that
           Art
           )
           as
           
             Isosceles
             ,
             Parallelograms
             ,
             Parallelepipe
             ,
             Cylinder
             ,
             Diameter
             ,
             Eicosaedron
             ,
          
           and
           such
           like
           ;
           and
           when
           he
           had
           transcrib'd
           them
           into
           a
           Ridiculous
           Preface
           which
           he
           was
           sure
           no
           good
           Mathematicians
           would
           ever
           care
           to
           read
           ,
           but
           vulgar
           Souls
           would
           much
           admire
           ,
           and
           out
           of
           their
           hatred
           to
           these
           
           
             Popish
             Conjurers
          
           ,
           cry
           up
           :
           He
           might
           proceed
           to
           confute
           him
           on
           this
           manner
           .
           
             I
             have
             here
          
           (
           Reader
           )
           
             presented
             thee
             with
             a
             discourse
             ,
             which
             ,
             if
             we
             may
             believe
          
           Euclid
           
             is
             mathematically
             demonstrable
             .
             A
             rare
             sight
             indeed
             !
             Certainly
             ,
             the
             sacred
             names
             of
             Principles
             and
             Demonstrations
             were
             never
             so
             prophan'd
             by
             any
             man
             before
             .
             Might
             not
             any
             one
             write
             a
             Book
             of
             such
             Jargon
             and
             call
             it
             Demonstration
             ?
             —
             If
             he
             intended
             this
             stuff
             for
             satisfaction
             of
             the
             people
          
           (
           as
           it
           seem'd
           by
           his
           writing
           it
           in
           Greek
           ,
           the
           vulgar
           Tongue
           ,
           he
           did
           )
           
             he
             might
             as
             well
             have
             writ
             it
             in
             the
             Coptick
             or
             Sclavonian
             Language
             .
             Yet
             I
             cannot
             deny
             but
             this
             is
             very
             sutable
             to
             the
             Principles
             of
             the
             Roman
             Church
             ,
             For
             why
             should
             not
             their
             Science
             as
             well
             as
             their
             Service
             be
             in
             an
             unknown
             Tongue
             ?
             —
             Certainly
             his
             Talent
             does
             not
             lie
             for
             Science
             .
             —
             Learned
             men
             are
             less
             apt
             to
             admire
             Nonsense
             than
             the
             common
             people
             —
             Neither
             Harphius
             ,
             nor
             Rusbrochius
             ,
          
           (
           Dr.
           Faustus
           ,
           Frier
           
             Bungy
             )
             nor
             the
             profound
             Mother
             Juliana
          
           (
           or
           Mother
           
             Shipton
             )
             ever
             spoke
             any
             thing
          
           (
           charm
           )
           
             more
             sensless
             and
             obscure
             .
             —
             He
             hath
             a
             style
             peculiarly
             fitted
             for
             Mysticks
          
           (
           Magick
           )
           
             For
             even
             in
             this
             parcel
             of
             stuff
             there
             are
             five
             or
             six
             words
          
           (
           such
           as
           Isosceles
           ,
           Patallelograms
           ,
           Parall●lepiped
           ,
           Diameter
           ,
           Cylinder
           ,
           Eicasoedron
           )
           
             which
             if
             they
             were
             but
             well
             mingled
             and
             discreetly
             ordered
             would
             half
             set
             up
             a
             man
             in
             that
             way
             ;
             and
             ●nable
             him
             to
             write
             as
             Mystical
          
           (
           Magical
           )
           
             a
             Discou●se
             as
             any
             man
             (
             or
             the
             Devil
             himself
             )
             would
             wish
             .
          
           Thus
           ,
           Reader
           ,
           thou
           seest
           how
           true
           ▪
           'tis
           that
           Dr.
           T's
           .
           method
           of
           Talking
           is
           none
           ;
           since
           I
           dare
           undertake
           
           take
           that
           let
           him
           and
           his
           Fellow-Conspirators
           ,
           in
           malice
           against
           Catholicks
           but
           resolve
           to
           Preach
           and
           Write
           as
           earnestly
           that
           Mathematicians
           are
           Conjurers
           ,
           as
           they
           do
           that
           Catholicks
           are
           Idolaters
           ,
           (
           which
           ,
           of
           the
           two
           ,
           is
           the
           far
           easier
           to
           prove
           ,
           )
           and
           the
           Method
           he
           observes
           in
           this
           Preface
           of
           his
           ,
           would
           equally
           serve
           to
           confute
           Euclid
           as
           it
           does
           me
           .
           And
           the
           like
           force
           it
           would
           have
           against
           any
           Logical
           ,
           Metaphysical
           ,
           Natural
           ,
           Medicinal
           ,
           Rhetorical
           ,
           Poetical
           ,
           or
           even
           Grammatical
           Discourse
           :
           Each
           have
           their
           Terms
           of
           Art
           proper
           to
           themselves
           ,
           which
           look
           odd
           and
           uncouth
           to
           the
           Vulgar
           ;
           and
           so
           are
           equally
           liable
           to
           be
           abus'd
           and
           rendred
           ridiculous
           ,
           to
           men
           whose
           practice
           is
           to
           read
           Sermons
           .
        
         
           §
           .
           5.
           
           But
           can
           Dr.
           T.
           seriously
           think
           these
           words
           to
           be
           indeed
           so
           hard
           as
           he
           pretends
           ?
           The
           word
           [
           Potential
           ]
           was
           familiar
           to
           us
           both
           when
           we
           were
           in
           our
           Accidence
           and
           talkt
           of
           the
           
             Potential
             Mood
          
           ;
           Also
           [
           Actual
           ]
           and
           determin
           are
           very
           obvious
           ;
           I
           suppose
           then
           't
           is
           their
           ending
           in
           those
           common
           Terminations
           [
           ty
           ]
           [
           tion
           ]
           and
           [
           tiue
           ]
           which
           makes
           
             potentiality
             ,
             actuality
             ,
             actuation
          
           ,
           and
           determinative
           so
           insuperably
           hard
           .
           As
           for
           Supervene
           and
           Subsume
           ,
           it
           may
           justly
           be
           wondred
           whether
           the
           difficulty
           lies
           in
           knowing
           what
           's
           the
           signification
           of
           the
           Verbs
           Venio
           and
           Sumo
           ▪
           or
           the
           Prepositions
           Super
           and
           Sub.
           But
           he
           means
           they
           are
           not
           trim
           and
           Elegant
           enough
           :
           Alas
           ,
           good
           Gentleman
           !
           I
           doubt
           there
           are
           some
           who
           complain
           of
           the
           Tenderness
           of
           their
           Ears
           ,
           
           when
           the
           true
           Reason
           is
           the
           Softness
           of
           their
           Heads
           .
           But
           enough
           of
           this
           .
        
         
           §
           .
           6.
           
           Let
           us
           now
           proceed
           to
           examine
           the
           true
           force
           of
           one
           of
           these
           Demonstrations
           which
           he
           most
           opposes
           with
           Drollery
           ▪
           we
           shall
           see
           that
           it
           was
           both
           his
           concern
           to
           answer
           it
           ,
           and
           withal
           Impossible
           he
           should
           ,
           which
           joyn'd
           ,
           no
           wonder
           he
           endeavoured
           to
           evade
           thus
           ,
           it
           being
           the
           best
           shift
           he
           had
           .
           All
           Logicians
           know
           that
           the
           Respondent
           by
           bringing
           a
           pertinent
           distinction
           ,
           evades
           granting
           the
           whole
           Proposition
           and
           is
           lic●nc't
           to
           admit
           it
           but
           
             in
             part
          
           ;
           that
           is
           ,
           indeed
           ,
           to
           deny
           the
           former
           Proposition
           as
           it
           stood
           under
           an
           undistinguisht
           manner
           of
           expression
           .
           Also
           ,
           that
           amongst
           Human
           Notions
           some
           are
           more
           potential
           ,
           that
           is
           more
           General
           than
           others
           ,
           and
           that
           those
           General
           Notions
           are
           divided
           or
           distinguisht
           into
           more
           particular
           ones
           by
           certain
           In●eriour
           notions
           Adjectively
           exprest
           ,
           call'd
           Differences
           .
           'T
           is
           Evident
           likewise
           that
           ,
           since
           't
           is
           Impossible
           there
           should
           be
           a
           House
           or
           a
           Man
           
             in
             Common
          
           ,
           only
           Individuals
           can
           exist
           ,
           that
           is
           ,
           only
           these
           have
           a
           Capacity
           or
           Power
           to
           Existence
           ,
           and
           consequently
           that
           Existence
           is
           related
           to
           them
           as
           their
           proper
           Act.
           All
           determining
           notions
           therefore
           that
           can
           belong
           to
           any
           nature
           ,
           or
           to
           that
           which
           has
           such
           a
           Nature
           in
           it
           or
           the
           Thing
           ,
           are
           presuppos'd
           to
           Existence
           ,
           and
           so
           it
           can
           admit
           no
           further
           Determination
           ,
           or
           any
           Differences
           ,
           and
           consequently
           ,
           the
           Predecate
           [
           Existent
           ]
           can
           never
           be
           pertinently
           distinguisht
           ;
           wherefore
           ,
           it
           being
           Impossible
           to
           distinguish
           the
           Copula
           ,
           in
           
           case
           the
           Subject
           can
           be
           distinguisht
           as
           little
           as
           the
           other
           (
           which
           I
           there
           prov'd
           )
           it
           must
           follow
           that
           those
           Propositions
           which
           have
           in
           them
           such
           a
           Predicate
           must
           be
           admitted
           in
           their
           whole
           Latitude
           ▪
           and
           simply
           as
           the
           words
           lie
           .
           Seeing
           then
           Christians
           are
           bound
           to
           profess
           their
           Faith
           True
           as
           to
           those
           Points
           of
           a
           Trinity
           (
           for
           example
           )
           or
           Incarnation
           ,
           or
           that
           a
           Trinity
           or
           Incarnation
           Exist
           ,
           and
           the
           Predicate
           Existent
           ,
           can
           bear
           no
           Distinction
           dividing
           its
           simplest
           notion
           ,
           such
           as
           are
           
             morally
             ,
             hopefully
             ,
             in
             great
             Likelihood
             ,
          
           or
           such
           dwindling
           kind
           of
           Sceptical
           or
           half-Atheistical
           expressions
           ,
           it
           follows
           that
           it
           must
           be
           affirm'd
           and
           held
           that
           a
           Trinity
           ,
           or
           Incarnation
           absolutely
           is
           ,
           and
           ,
           consequently
           ,
           that
           't
           is
           
             Impossible
             not
             to
             be
          
           ;
           whence
           follows
           that
           ,
           it
           being
           Blasphemy
           to
           say
           that
           God
           has
           made
           a
           rational
           Nature
           ,
           or
           a
           Nature
           to
           assent
           upon
           motives
           ,
           and
           then
           commanded
           it
           to
           be
           not-rational
           ,
           that
           is
           to
           assent
           
             beyond
             the
             Motive
          
           ,
           whieh
           is
           (
           as
           to
           that
           degree
           of
           Assent
           which
           is
           
             beyond
             )
             without
          
           a
           Motive
           ,
           we
           must
           conclude
           that
           ,
           however
           Created
           understandings
           fall
           short
           in
           penetrating
           them
           ,
           or
           Miscarry
           in
           discoursing
           them
           ,
           the
           Grounds
           of
           our
           holding
           thus
           ,
           as
           laid
           by
           God
           ,
           must
           be
           
             absolutely
             Conclusive
          
           ,
           or
           
             impossible
             not
             to
             conclude
          
           the
           thing
           is
           ;
           and
           not
           only
           morally
           Conclusive
           ,
           morally
           Certain
           ,
           
             great
             Likelihoods
             ,
             Fair
             Probabilitys
             ,
             freeing
             only
             from
             Actual
             doubt
             ,
          
           and
           such
           like
           .
           Wherefore
           if
           Dr.
           T.
           would
           approve
           himself
           worthy
           to
           Write
           or
           Discourse
           concerning
           the
           Grounds
           of
           Faith
           ,
           he
           ought
           to
           profess
           
           and
           produce
           such
           ,
           since
           nothing
           else
           reaches
           the
           nature
           of
           Faith
           ,
           or
           can
           rationally
           ground
           the
           the
           Obligation
           impos'd
           by
           God
           himself
           ,
           of
           professing
           and
           holding
           that
           the
           Thing
           absolutely
           is
           :
           But
           he
           was
           conscious
           to
           himself
           he
           had
           none
           such
           ,
           or
           absolutely
           Conclusive
           ,
           therefore
           he
           was
           forc't
           to
           play
           the
           Droll
           and
           mock
           at
           the
           close
           Reasons
           that
           would
           oblige
           him
           to
           it
           ,
           instead
           of
           answering
           them
           .
        
         
           §
           .
           7.
           
           This
           is
           the
           Argument
           which
           our
           great
           Divine
           ,
           who
           is
           still
           most
           merry
           when
           he
           should
           be
           most
           serious
           ,
           likens
           to
           Astrology
           ,
           Palmistry
           and
           Chymistry
           ;
           and
           sayes
           that
           Arguments
           from
           these
           
             could
             not
             have
             been
             more
             ridiculous
             than
             to
             argue
             that
             what
             is
             True
             ,
             is
             Imprssible
             to
             be
             False
             from
             the
             Nature
             of
          
           Subject
           ,
           Predicate
           ,
           and
           Copula
           :
           For
           (
           sayes
           he
           )
           
             be
             the
             Propositions
             True
             or
             False
             ;
             these
             are
             of
             the
             same
             Nature
             in
             both
             ;
             that
             is
             ,
             they
             are
          
           Subject
           ,
           Predicate
           ,
           and
           Copula
           .
           Which
           learned
           Answer
           is
           built
           on
           two
           manifest
           Falsifications
           of
           that
           whole
           Discourse
           .
           One
           that
           I
           am
           meerly
           proving
           or
           concluding
           there
           ,
           that
           
             what
             is
             True
             is
             Impossible
             to
             be
             False
          
           ;
           whereas
           my
           ultimate
           Intent
           in
           the
           former
           Proof
           (
           as
           put
           down
           by
           himself
           here
           ,
           pag.
           24.
           )
           is
           to
           conclude
           it
           Impossible
           that
           
             THESE
             Points
             of
             Faith
             should
             be
             False
          
           ;
           that
           is
           ,
           
             SVCH
             points
             as
             express
             only
             the
          
           An
           est
           
             of
             a
             thing
          
           ,
           and
           so
           have
           for
           their
           Predicate
           Existent
           ,
           as
           I
           exprest
           my self
           in
           that
           Argument
           .
           And
           my
           Conclusion
           of
           the
           2
           d.
           Proof
           is
           this
           as
           put
           down
           by
           himself
           here
           ,
           pag.
           25.
           
           
             'T
             is
             impossible
             therefore
             that
             what
             is
          
           thus
           
           
             affirm'd
             to
             be
             True
          
           (
           that
           is
           in
           such
           words
           as
           can
           bear
           no
           pertinent
           distinction
           )
           should
           in
           any
           regard
           
             be
             affirm'd
             possible
             to
             be
             ▪
             False
             ;
             the
             impossibility
             of
             distinguishing
             the
             Predicate
             pertinent
             ,
             ly
             ,
             excluding
             here
             all
             possibility
             of
             diverse
             respects
             .
          
           Is
           this
           barely
           to
           go
           about
           to
           prove
           that
           
             what
             's
             True
             is
             Impossible
             to
             be
             False
             ,
          
           or
           rather
           ,
           that
           no
           
             different
             regards
          
           or
           respects
           can
           in
           such
           Faith-propositions
           as
           these
           be
           made
           use
           of
           to
           elude
           or
           diminish
           the
           granting
           their
           
             Intire
             Truth
          
           .
           The
           Proposition
           [
           
             An
             Ethiopian
             is
             black
          
           ]
           is
           but
           
             in
             part
          
           True
           ,
           because
           it
           can
           bear
           diverse
           respects
           or
           regards
           to
           distinguish
           it
           pertinently
           ;
           
             viz.
             according
             to
          
           his
           Teeth
           ,
           and
           his
           Skin
           :
           But
           in
           those
           Propositions
           which
           have
           [
           Existent
           ]
           for
           their
           predicate
           ,
           no
           imaginable
           regards
           can
           be
           found
           appliable
           to
           it
           ,
           so
           to
           distinguish
           it
           pertinently
           .
           The
           next
           Falsification
           of
           my
           Intention
           is
           to
           pretend
           that
           I
           argue
           barely
           out
           of
           the
           nature
           of
           
             Subject
             ,
             Copula
          
           ,
           and
           Predicate
           ,
           whereas
           by
           my
           whole
           Discourse
           ,
           't
           is
           most
           evident
           that
           I
           argue
           precisely
           from
           their
           being
           such
           Subjects
           and
           Predicates
           ,
           that
           is
           such
           as
           could
           bear
           no
           pertinent
           Distinction
           diminishing
           the
           Integrity
           of
           their
           Truth
           .
           In
           a
           word
           ,
           the
           Question
           was
           about
           the
           Truth
           ,
           or
           which
           is
           all
           one
           
             Impossibility
             of
             Falshood
          
           in
           Faith-Propositions
           ,
           and
           I
           was
           there
           treating
           it
           Logically
           ;
           I
           would
           gladly
           then
           have
           any
           sober
           and
           Intelligent
           man
           inform
           me
           ,
           why
           it
           was
           not
           as
           proper
           and
           pertinent
           for
           me
           to
           argue
           out
           of
           the
           nature
           of
           Propositions
           (
           in
           which
           only
           Truth
           is
           found
           )
           and
           particularly
           out
           of
           the
           nature
           of
           such
           Propositions
           ,
           
           that
           is
           ,
           those
           who
           have
           such
           Subjects
           &
           such
           Predicates
           in
           them
           ,
           as
           it
           is
           for
           a
           Mathematician
           writing
           a
           Discourse
           of
           Trigonometry
           to
           argue
           out
           of
           the
           nature
           of
           such
           a
           kind
           of
           Angle
           ,
           or
           a
           Triangular
           Figure
           ?
           Or
           why
           in
           so
           doing
           I
           can
           justly
           be
           thought
           to
           have
           deflected
           from
           the
           Rules
           or
           Method
           of
           exactest
           Art.
           
        
         
           §
           .
           8.
           
           In
           a
           word
           ,
           had
           I
           in
           a
           
             Christian
             English
          
           Sermon
           stood
           very
           gravely
           repeating
           Sixteen
           verses
           out
           of
           a
           
             Heathenish
             Latin
          
           Poet
           ;
           or
           had
           I
           ,
           after
           I
           had
           so
           often
           mock't
           at
           others
           for
           
             bumbast
             Rhetorick
          
           ,
           and
           so
           ,
           indirectly
           extoll'd
           my self
           for
           my
           smooth
           style
           ,
           talkt
           of
           persons
           of
           a
           
             PROFLIGATE
             TEMPER
          
           ,
           as
           did
           Dr.
           T.
           here
           ,
           pag.
           33.
           and
           pag.
           163.
           
           Some
           idle
           Wit
           who
           had
           nothing
           else
           to
           do
           might
           perhaps
           have
           taken
           just
           occasion
           to
           sport
           himself
           with
           my
           imperfection
           .
           But
           ,
           to
           mock
           at
           a
           Writer
           for
           using
           the
           Terms
           proper
           to
           the
           Art
           he
           is
           discoursing
           in
           ,
           seems
           to
           argue
           a
           very
           
             Profligate
             temper
          
           of
           Levity
           at
           least
           ,
           that
           I
           may
           say
           no
           worse
           .
        
         
           §
           .
           9.
           
           Thus
           much
           for
           his
           first
           Answer
           to
           
             faith
             Vindicated
          
           ,
           consisting
           wholly
           of
           Drollery
           ,
           Neglects
           and
           other
           worse
           Faults
           ,
           His
           second
           is
           ,
           that
           the
           main
           of
           that
           Book
           being
           to
           prove
           that
           
             what
             's
             True
             is
             Impossible
             to
             be
             False
             ,
          
           I
           
             oppose
             no
             body
             that
             ●e
             knows
             of
             ,
             in
             this
             matter
             .
          
           I
           answer
           ,
           whoever
           pleases
           to
           run
           over
           the
           several
           Heads
           from
           which
           I
           argue
           in
           
             Faith
             Vindicated
          
           ,
           hinted
           briefly
           in
           the
           Margent
           ,
           will
           see
           that
           that
           which
           he
           pretends
           in
           a
           manner
           the
           only
           point
           ,
           is
           but
           once
           designedly
           made
           use
           of
           ,
           and
           very
           rarely
           toucht
           at
           in
           other
           
           places
           ;
           and
           that
           there
           are
           near
           forty
           Proofs
           of
           another
           nature
           ,
           though
           sometimes
           (
           all
           Truths
           being
           connected
           )
           they
           happen
           to
           be
           partly
           coincident
           into
           the
           same
           .
           Sometimes
           also
           I
           suppose
           it
           ,
           but
           it
           bears
           no
           show
           of
           reason
           that
           most
           of
           my
           Book
           is
           spent
           in
           proving
           it
           .
           But
           is
           it
           so
           clear
           that
           I
           
             oppose
             no
             body
             he
             knows
             of
             in
             proving
             that
             what
             is
             True
             ,
             is
             Impossible
             to
             be
             False
             ?
          
           Does
           not
           he
           know
           one
           Dr.
           T.
           ?
           That
           same
           person
           ,
           I
           suppose
           ,
           will
           tell
           us
           soberly
           that
           he
           can
           prove
           his
           Faith
           True
           ,
           relying
           on
           what
           he
           conceives
           to
           be
           the
           Letter
           and
           Sense
           of
           Scripture
           ,
           and
           yet
           ,
           speaking
           of
           the
           Certainty
           he
           had
           of
           both
           these
           ,
           he
           told
           us
           expresly
           (
           
             Rale
             of
             Faith
          
           ,
           pag.
           118.
           )
           
             All
             this
          
           may
           
             possibly
             be
             otherwise
          
           ;
           that
           is
           ,
           that
           possibly
           he
           has
           neither
           right
           Letter
           nor
           right
           Sense
           of
           Scripture
           ,
           and
           consequently
           that
           what
           he
           affirms
           to
           be
           his
           Faith
           and
           True
           ,
           is
           notwithstanding
           
             Possible
             to
             be
             False
          
           .
           The
           same
           man
           being
           to
           vindicate
           himself
           in
           this
           Pref.
           pag.
           10.
           explain'd
           his
           meaning
           to
           be
           ,
           that
           
             he
             could
             not
             demonstrate
             those
             things
             so
             as
             to
             shew
             that
             the
             Contrary
             necessarily
             involves
             a
             Contradiction
             :
          
           Now
           ,
           if
           he
           cannot
           prove
           that
           the
           Contrary
           to
           any
           thing
           involves
           a
           Contradiction
           ,
           he
           can
           never
           prove
           that
           contrary
           to
           be
           False
           (
           nothing
           being
           False
           which
           clashes
           not
           by
           consequence
           at
           least
           with
           some
           First
           Principle
           ,
           or
           involves
           a
           Contradiction
           )
           and
           as
           long
           as
           he
           cannot
           prove
           it
           False
           ,
           't
           is
           
             possible
             to
             be
             True
          
           for
           any
           thing
           he
           knows
           ;
           and
           ,
           if
           the
           Contrary
           to
           Faith
           be
           affirm'd
           
             possible
             to
             be
             True
          
           ,
           Faith
           it self
           must
           be
           
             possible
             to
             be
             False
          
           ;
           
           and
           yet
           ,
           though
           his
           discourses
           make
           it
           
             Possible
             to
             be
             False
          
           ,
           the
           obligation
           incumbent
           on
           him
           as
           a
           Christian
           ,
           forces
           him
           〈◊〉
           affi●m
           that
           't
           is
           notwithstanding
           True.
           So
           that
           the
           Goodness
           of
           Christianity
           joyn'd
           with
           the
           Badness
           of
           his
           Grounds
           ,
           oblige
           him
           to
           grant
           equivalently
           ,
           though
           he
           be
           warier
           than
           to
           do
           it
           directly
           ,
           that
           
             what
             is
             True
             is
             possible
             to
             be
             False
             .
          
        
         
           §
           .
           10.
           
           Now
           ,
           because
           't
           is
           against
           the
           very
           grain
           of
           Rational
           nature
           to
           admir
           of
           such
           a
           palpable
           Contradiction
           ,
           if
           the
           word
           Truth
           be
           rightly
           and
           properly
           understood
           ,
           hence
           I
           am
           Certain
           he
           and
           such
           as
           he
           are
           provided
           with
           a
           d●stinction
           at
           the
           bottom
           of
           their
           hearts
           ,
           and
           only
           hold
           that
           their
           Faith
           is
           morally
           True
           ,
           that
           is
           ,
           some
           great
           Likelihood
           ;
           or
           as
           True
           as
           many
           things
           are
           of
           which
           we
           judg
           our selves
           
             morally
             Certain
             ,
             and
             did
             not
             in
             the
             least
             doubt
             of
             them
             ,
          
           yet
           oftentimes
           ,
           upon
           clearer
           Information
           ,
           have
           found
           our selves
           deceiv'd
           in
           our
           Opinion
           of
           them
           ,
           and
           the
           Thing
           to
           be
           False
           .
           And
           ,
           that
           this
           is
           Dr.
           T's
           .
           sentiment
           in
           this
           matter
           ,
           appears
           farther
           (
           besides
           what
           hath
           been
           now
           said
           )
           from
           his
           owning
           such
           a
           moral
           Certainty
           only
           for
           the
           Grounds
           of
           his
           Faith
           as
           frees
           one
           from
           doubt
           ,
           from
           his
           feeble
           and
           dwindlings
           Expressions
           of
           his
           Certainty
           of
           a
           Godhead
           ;
           and
           ,
           lastly
           ,
           from
           his
           blaming
           me
           ,
           pag.
           29.
           for
           r●sting
           contented
           with
           no
           less
           ▪
           Certain
           Grounds
           than
           such
           as
           are
           
             absolutely
             Conclusive
          
           of
           the
           thing
           .
           And
           ,
           how
           one
           who
           relies
           on
           his
           Speculative
           Proofs
           (
           for
           the
           Renouncers
           of
           Tradition
           can
           have
           no
           claim
           
           to
           Practical
           Self-evidence
           )
           can
           be
           thought
           to
           hold
           Faith
           
             absolutely
             True
          
           ,
           and
           yet
           disclaim
           himself
           and
           blame
           in
           others
           the
           pretending
           to
           such
           Motives
           as
           absolutely
           conclude
           or
           prove
           it
           to
           be
           True
           ,
           or
           how
           a
           man
           can
           with
           honesty
           affirm
           a
           thing
           is
           
             absolutely
             True
          
           ,
           and
           yet
           deny
           he
           is
           
             absolutely
             Certain
          
           of
           it
           ,
           I
           must
           confess
           both
           passes
           my
           Imagination
           ,
           and
           I
           am
           confident
           every
           man's
           living
           who
           considers
           well
           what
           he
           says
           .
           'T
           is
           Evident
           then
           from
           Dr.
           T's
           .
           whole
           Carriage
           in
           this
           business
           ,
           that
           (
           unless
           perhaps
           the
           natural
           force
           of
           Tradition
           work
           a
           Practical-self
           evidence
           in
           him
           of
           those
           points
           in
           which
           they
           who
           hold
           to
           Tradition
           and
           He
           agree
           ,
           which
           he
           is
           not
           aware
           of
           )
           Dr.
           T.
           does
           not
           hold
           his
           Faith
           absolutely
           ,
           but
           morally
           True
           ,
           which
           is
           a
           very
           strong
           piece
           of
           Nonsence
           ,
           as
           was
           shown
           in
           
             Faith
             Vindicated
          
           ,
           and
           will
           be
           seen
           hereafter
           ;
           and
           ,
           therefore
           ,
           it
           was
           but
           ●itting
           and
           necessary
           that
           I
           should
           clear
           the
           word
           [
           Truth
           ]
           from
           a
           ridiculous
           Equivocation
           or
           impertinent
           Distinction
           put
           upon
           it
           by
           such
           Sceptical
           pretenders
           to
           Christianity
           ,
           and
           manifest
           ,
           that
           the
           word
           Truth
           in
           those
           Propositions
           which
           express
           the
           
             An
             est
          
           of
           a
           thing
           ,
           speaks
           Being
           ,
           and
           so
           necessarily
           involves
           Impossibility
           of
           
             not
             being
          
           ,
           or
           
             Impossibility
             of
             Falshood
          
           in
           its
           notion
           ,
           or
           (
           which
           is
           all
           one
           materially
           ,
           though
           formally
           't
           is
           different
           ,
           )
           that
           what
           's
           True
           must
           be
           
             Impossible
             to
             be
             False
          
           .
        
         
           §
           .
           11.
           
           Hence
           will
           appear
           the
           reason
           why
           I
           affirm'd
           that
           discourse
           
             more
             than
             Mathematically-demonstrative
          
           ;
           
           because
           it
           was
           immediately
           built
           on
           that
           First
           Principle
           in
           Metaphysicks
           ,
           
             'T
             is
             impossible
             the
             same
             thing
             should
             be
             and
             not
             be
             at
             once
             :
          
           Which
           is
           Superiour
           to
           and
           clearer
           than
           any
           Mathematical
           Principle
           ,
           since
           the
           verity
           of
           all
           the
           Maxims
           of
           This
           ,
           depend
           on
           the
           Truth
           of
           the
           Other
           ;
           Or
           (
           to
           explain
           my self
           more
           fully
           )
           because
           't
           is
           intirely
           built
           on
           the
           notion
           or
           nature
           of
           [
           Being
           ]
           which
           is
           more
           Evident
           than
           any
           Mathematical
           one
           :
           If
           he
           denies
           it
           ,
           he
           is
           desir'd
           to
           produce
           any
           Mathematical
           notion
           which
           is
           of
           equal
           clearness
           ;
           which
           done
           ,
           a
           little
           reflexion
           will
           teach
           him
           that
           that
           Mathematical
           notion
           (
           whatever
           it
           is
           )
           can
           bear
           a
           Definition
           ,
           that
           is
           ,
           can
           be
           represented
           or
           made
           clearer
           than
           it
           was
           while
           exprest
           by
           that
           single
           word
           defin'd
           ;
           whereas
           the
           notion
           of
           [
           Being
           ]
           cannot
           possibly
           bear
           any
           ,
           but
           while
           we
           go
           about
           to
           explicate
           it
           better
           ,
           we
           are
           forc't
           to
           put
           its
           own
           notion
           in
           its
           definition
           ,
           and
           other
           notions
           besides
           ,
           less
           Evident
           than
           it self
           ;
           and
           so
           ,
           while
           we
           go
           about
           to
           explicate
           it
           better
           we
           explain
           it
           worse
           ;
           whence
           it
           will
           appear
           evidently
           by
           our
           defeat
           when
           we
           attempt
           to
           clear
           it
           better
           ,
           that
           't
           is
           the
           clearest
           notion
           that
           is
           ,
           or
           clearer
           than
           Mathematical
           ones
           ;
           and
           ,
           consequently
           ,
           the
           discourses
           grounded
           on
           the
           Nature
           of
           Being
           are
           
             more
             than
             Mathematically
             demonstrative
          
           .
           But
           I
           pardon
           this
           mistake
           to
           Dr.
           T.
           whom
           I
           verily
           judg
           to
           be
           
             sincerely
             Ignorant
          
           in
           such
           kind
           of
           speculations
           ,
           and
           not
           affectedly
           only
           ,
           as
           he
           discovers
           himself
           to
           be
           in
           multitudes
           of
           others
           .
           Hence
           ,
           by
           the
           way
           ,
           is
           seen
           also
           
           how
           strangely
           the
           World
           is
           mistaken
           in
           Metaphysicks
           ;
           esteeming
           that
           highest
           Science
           intolerably
           obscure
           ,
           and
           impenetrably
           difficult
           ;
           whereas
           its
           Object
           being
           those
           notions
           that
           concern
           Being
           ,
           all
           its
           Obscurity
           and
           Hardness
           to
           one
           whom
           right
           Logick
           hath
           taught
           accurately
           to
           distinguish
           ,
           and
           steadily
           to
           keep
           distinct
           his
           notions
           ,
           consist
           only
           in
           this
           that
           't
           is
           too
           Luminous
           and
           Intelligible
           ;
           in
           the
           same
           manner
           as
           the
           Sun
           is
           
             hard
             to
             be
             seen
          
           at
           Noon-day
           ;
           whence
           it
           happens
           that
           because
           we
           are
           inur'd
           by
           custome
           to
           make
           Definitions
           or
           Explications
           of
           what
           we
           are
           discoursing
           about
           ,
           and
           here
           ,
           the
           Subject
           not
           needing
           nor
           bearing
           it
           ,
           we
           can
           make
           none
           of
           [
           Being
           ]
           which
           is
           the
           Principal
           Object
           in
           that
           Science
           ,
           hence
           ,
           being
           put
           out
           of
           our
           road
           ,
           we
           are
           at
           a
           puzzle
           ,
           and
           seem
           to
           have
           lost
           our
           way
           through
           too
           much
           light
           .
           But
           't
           is
           time
           now
           to
           return
           to
           his
           Confutation
           of
           
             Faith
             Vindicated
          
           .
        
         
           §
           .
           12.
           
           His
           next
           Answer
           is
           ,
           that
           in
           
             asserting
             Infallibility
             to
             be
             necessary
             to
             the
             true
             nature
             of
             Faith
             ,
             I
             have
             the
             Generality
             of
             my
             own
             Church
             my
             professed
             Adversaries
          
           ..
           That
           is
           ,
           Dr.
           T.
           will
           say
           
             any
             thing
          
           .
           Let
           him
           show
           me
           ,
           I
           will
           not
           say
           the
           Generality
           or
           any
           
             great
             number
          
           ,
           but
           even
           any
           
             one
             particular
          
           Catholick
           professing
           either
           that
           he
           relies
           not
           on
           the
           Church
           for
           his
           Faith
           ,
           or
           that
           the
           Church
           he
           relies
           on
           is
           not
           Infallible
           ,
           and
           I
           here
           declare
           that
           he
           is
           no
           Catholick
           ,
           and
           doubt
           not
           but
           ●ll
           good
           Sons
           of
           the
           Church
           will
           joyn
           
           with
           me
           in
           looking
           upon
           him
           as
           such
           .
           I
           hope
           those
           Readers
           who
           are
           Scholars
           will
           by
           the
           way
           reflect
           how
           solid
           a
           Method
           Dr.
           T.
           still
           takes
           to
           confute
           my
           Discourse
           ;
           which
           is
           ,
           to
           let
           all
           my
           Proofs
           or
           Premises
           alone
           untoucht
           ,
           and
           fall
           to
           combat
           my
           Conclusion
           with
           Extrinsecal
           Mediums
           .
           Next
           ,
           he
           tells
           ●s
           the
           Church
           of
           
             Rome
             pretends
             only
             to
             Infallibility
             founded
             on
             Christs
             Promise
             to
             secure
             the
             Church
             from
             Errour
             by
             a
             Supernatural
             Assistance
             ,
             which
             is
             evidently
             different
             from
             Mr.
          
           S
           
             '
             s.
             Rational
             Infallibility
             of
             Tradition
             .
          
           In
           which
           discourse
           are
           almost
           as
           many
           faults
           as
           words
           :
           For
           ,
           1.
           
           It
           supposes
           the
           Church
           excludes
           the
           concurrence
           of
           natural
           means
           to
           her
           Infallibility
           ,
           which
           he
           shall
           never
           show
           .
           Next
           ,
           it
           supposes
           I
           exclude
           Supernatural
           Assistance
           and
           admit
           only
           Natural
           ;
           whereas
           I
           expresly
           include
           and
           openly
           vouch
           it
           in
           
             Sure
             footing
          
           ,
           from
           pag.
           85.
           to
           pag.
           93.
           
           And
           3
           ly
           .
           He
           supposes
           that
           Supernatural
           and
           Rational
           are
           Inconsistent
           ;
           whereas
           in
           the
           place
           now
           cited
           ,
           and
           never
           spoke
           to
           in
           his
           much
           applauded
           [
           
             Rule
             of
             Faith
          
           ]
           I
           all
           a
           long
           prove
           the
           Supernatural
           means
           to
           be
           very
           Rational
           ;
           and
           have
           so
           good
           an
           Opinion
           of
           God's
           Government
           of
           the
           World
           as
           to
           make
           account
           that
           Supernatural
           things
           ,
           have
           
             far
             more
             excellent
             Reason
          
           for
           them
           than
           Natural
           ones
           ;
           and
           that
           God
           does
           not
           enviously
           hide
           from
           us
           the
           sight
           of
           those
           Reasons
           ,
           but
           permits
           and
           wills
           they
           should
           be
           seen
           and
           penetrated
           by
           those
           who
           are
           disposed
           and
           capable
           by
           the
           antecedent
           Illumination
           of
           Faith
           assisted
           by
           other
           Natural
           Knowledges
           to
           look
           into
           them
           .
        
         
         
           §
           .
           13.
           
           After
           this
           he
           tells
           us
           ,
           
             That
             the
             Divines
             of
             our
             Church
             (
             before
             this
             new
             way
             was
             found
             out
             )
             did
             generally
             resolve
             Faith
             into
             the
             Infallible
             Testimony
             of
             the
             Church
             ▪
             and
             this
             into
             our
             Saviours
             promise
             ,
             and
             the
             Evidence
             of
             the
             ●rue
             Church
             into
             motives
             onely
             Prudential
             .
          
           So
           ▪
           that
           what
           he
           lately
           put
           upon
           our
           Church
           ,
           is
           now
           come
           to
           signifie
           Divines
           of
           o●a
           Church
           ;
           which
           gives
           us
           to
           understand
           ▪
           Dr.
           T.
           makes
           account
           that
           Faith
           and
           
             School-Divinity
             ,
             Church
          
           and
           
             Schools
             ,
             Humane
             deduction
          
           and
           
             Divine
             Revelation
          
           ,
           signifie
           one
           and
           the
           same
           thing
           .
           Next
           ,
           he
           ●cquaints
           us
           ,
           that
           this
           
             new
             way
          
           of
           ours
           was
           the
           old
           way
           ,
           in
           case
           the
           Divines
           did
           
             generally
             (
             before
             this
             new
             way
             was
             found
             out
             )
             resolve
             Faith
             into
             the
             Infallible
             Testimony
             of
             the
             Church
             :
          
           For
           nothing
           is
           more
           Evident
           than
           that
           all
           the
           late
           Explicaters
           of
           Tradition
           ,
           make
           it
           the
           same
           with
           the
           Attestation
           or
           Testimony
           of
           the
           Church
           .
           In
           that
           which
           follows
           I
           partly
           agree
           with
           that
           other
           sort
           of
           Divines
           ,
           partly
           I
           dissent
           from
           them
           .
           I
           agree
           with
           them
           that
           our
           Saviour
           promist
           Infallibility
           to
           his
           Church
           ;
           as
           also
           that
           the
           knowledge
           of
           this
           Promise
           ,
           had
           by
           Faith
           ,
           is
           an
           excellent
           satisfaction
           to
           those
           who
           are
           already
           Faithful
           ;
           but
           I
           say
           withal
           that
           ,
           being
           a
           Point
           of
           Faith
           ,
           it
           can
           be
           no
           part
           of
           the
           Rule
           of
           Faith
           ;
           for
           ,
           so
           ,
           the
           same
           thing
           would
           in
           the
           same
           respect
           be
           before
           and
           after
           it self
           ;
           as
           also
           ,
           that
           for
           the
           same
           ▪
           Reason
           it
           can
           have
           no
           force
           upon
           one
           not
           yet
           arriv'd
           at
           Faith
           (
           as
           the
           Rule
           of
           Faith
           ought
           to
           have
           )
           because
           't
           is
           as
           yet
           unknown
           to
           him
           .
        
         
         
           §
           14.
           
           Again
           ,
           I
           agree
           with
           them
           that
           there
           are
           &
           ought
           to
           be
           many
           several
           
             Prudential
             Reasons
          
           ,
           suted
           to
           men
           of
           several
           Capacities
           and
           Circumstances
           ,
           moving
           them
           to
           disquisition
           ,
           and
           inclining
           them
           to
           embrace
           the
           right
           Faith
           and
           joyn
           themselves
           to
           the
           true
           Church
           ;
           but
           I
           say
           withal
           ,
           that
           't
           is
           one
           thing
           to
           move
           a
           man
           to
           enquire
           ,
           and
           incline
           him
           to
           Assent
           ;
           another
           thing
           to
           settle
           him
           
             in
             a
             most
             firm
             Assent
          
           to
           such
           and
           such
           Points
           as
           absolutely
           Certain
           Truths
           ,
           which
           is
           requisit
           to
           Faith.
           Hereupon
           I
           affirm
           ,
           that
           this
           later
           Effect
           cannot
           be
           wrought
           rationally
           without
           Grounds
           
             truly
             Evident
          
           and
           
             absolutely
             Conclusive
             of
             the
             thing
          
           ,
           and
           Knowable
           either
           by
           Practical
           Self-evidence
           to
           men
           of
           all
           sorts
           ,
           or
           also
           to
           the
           Learned
           by
           a
           
             certainly
             concluding
             Proof
          
           ,
           which
           I
           call
           a
           Demonstration
           .
           I
           affirm
           moreover
           (
           with
           due
           respect
           to
           those
           Divines
           )
           that
           Motives
           
             onely
             Prudential
          
           seem
           improper
           to
           be
           named
           in
           this
           Case
           ;
           and
           that
           they
           must
           be
           
             Principia
             Sapientiae
          
           ,
           and
           not
           Prudentiae
           ,
           which
           can
           rationally
           make
           us
           
             absolutely
             Certain
          
           of
           the
           being
           or
           not-being
           of
           any
           thing
           ,
           that
           is
           ,
           of
           its
           Truth
           or
           Falshood
           ;
           the
           Object
           of
           Prudence
           being
           Agibilia
           ,
           and
           not
           Intelligibilia
           ,
           as
           such
           ;
           and
           its
           proper
           Exercise
           and
           Use
           being
           to
           determine
           a
           man
           to
           act
           exteriorly
           ,
           or
           to
           act
           thus
           in
           Circumstances
           ,
           where
           Contingency
           and
           hazard
           is
           found
           ;
           and
           not
           to
           act
           interiorly
           ,
           or
           meddle
           in
           the
           affair
           of
           
             Intellectual
             Certainty
          
           or
           Truth
           ,
           depending
           solely
           on
           the
           Principles
           of
           our
           Vnderstanding
           ,
           which
           are
           
             Impossible
             to
             be
             False
          
           ,
           and
           therefore
           plac't
           beyond
           all
           Contingency
           
           and
           Hazard
           .
           In
           a
           word
           ,
           I
           shall
           not
           fear
           to
           be
           thought
           singular
           in
           my
           Principles
           while
           I
           ground
           my self
           on
           the
           nature
           of
           Faith
           ,
           which
           both
           all
           Catholicks
           and
           the
           Generality
           of
           those
           who
           are
           call'd
           Christians
           hold
           ;
           and
           St.
           Thomas
           of
           Aquin
           ,
           the
           Prince
           of
           School-Divines
           asserts
           ,
           as
           I
           shew'd
           
             Faith
             Vindicated
             ,
             pag.
          
           130.
           
        
         
           §
           14.
           
           As
           for
           all
           Objections
           of
           this
           nature
           ,
           once
           more
           I
           request
           Dr.
           T.
           to
           make
           good
           this
           Consequence
           ,
           that
           my
           Discourse
           cannot
           be
           true
           ,
           unless
           all
           our
           Divines
           (
           even
           
             of
             the
             same
             way
          
           in
           common
           )
           agree
           with
           me
           ,
           and
           I
           promise
           him
           this
           done
           ,
           to
           reply
           distinctly
           to
           all
           his
           Extrinsecal
           and
           Impertinent
           Exceptions
           ,
           which
           (
           waving
           in
           the
           mean
           time
           my
           Premises
           )
           he
           so
           constantly
           lelevels
           against
           my
           Conclusions
           .
           And
           ,
           whereas
           he
           sayes
           ,
           
             I
             cannot
             reasonably
             charge
             him
             with
             those
             things
             till
             I
             have
             vindicated
             our
             own
             Divines
          
           ;
           I
           desire
           him
           to
           consider
           ,
           that
           I
           could
           not
           ,
           were
           I
           their
           Adversary
           ,
           charge
           them
           ,
           with
           what
           I
           can
           justly
           charge
           him
           .
           They
           all
           to
           a
           man
           hold
           the
           Catholick
           Church
           ,
           on
           which
           they
           rely
           ,
           Infallible
           ,
           and
           hold
           this
           more
           firmly
           than
           they
           do
           any
           of
           their
           Speculations
           ;
           and
           ,
           consequently
           ,
           they
           hold
           their
           Faith
           
             Impossible
             to
             be
             False
          
           ,
           and
           so
           preserve
           the
           true
           Nature
           of
           Faith
           Inviolate
           :
           whereas
           ,
           what
           he
           is
           to
           hold
           to
           most
           firmly
           ,
           according
           to
           his
           Principles
           ,
           is
           his
           own
           private
           Interpretation
           of
           Scripture
           ,
           which
           he
           himself
           and
           all
           the
           world
           besides
           see
           and
           hold
           to
           be
           Fallible
           ;
           and
           so
           he
           must
           say
           ,
           that
           all
           his
           Faith
           built
           upon
           it
           is
           
             possible
             to
             be
             a
             Ly
          
           for
           any
           thing
           he
           knows
           ;
           by
           
           which
           means
           he
           destroyes
           the
           nature
           of
           Faith
           ;
           (
           as
           far
           as
           Gods
           Goodness
           will
           give
           him
           leave
           )
           in
           himself
           and
           others
           ,
           and
           corrupts
           it
           into
           Opinion
           .
           They
           produce
           Motives
           ,
           which
           ,
           though
           they
           call
           them
           Prudential
           ,
           are
           indeed
           some
           of
           them
           Demonstrative
           ,
           and
           coincident
           in
           part
           with
           Tradition
           ;
           whereas
           Dr.
           T.
           has
           nothing
           at
           all
           in
           his
           Grounds
           (
           taking
           him
           as
           opposing
           Catholicks
           ,
           or
           standing
           to
           his
           own
           Rule
           of
           Faith
           )
           which
           rightly
           stated
           ,
           has
           even
           the
           least
           sh●w
           of
           Prudential
           to
           an
           unbyast
           man
           ,
           much
           less
           of
           Demonstrative
           :
           Lastly
           ,
           were
           it
           a
           proper
           place
           to
           handle
           the
           point
           at
           large
           ,
           it
           were
           easy
           to
           shew
           they
           differ
           onely
           in
           a
           word
           ,
           but
           Dr.
           T.
           errs
           in
           the
           whole
           Thing
           ;
           though
           indeed
           in
           most
           of
           our
           Divines
           here
           cited
           ,
           he
           mistakes
           them
           ,
           and
           not
           they
           the
           main
           point
           ,
           whatever
           he
           pretends
           ;
           for
           ,
           however
           they
           make
           Prudential
           Motives
           sufficient
           to
           find
           the
           Church
           ,
           yet
           not
           one
           of
           them
           but
           makes
           the
           Authority
           of
           the
           Church
           when
           found
           (
           on
           which
           they
           ground
           their
           Faith
           )
           of
           far
           greater
           weight
           than
           
             such
             an
             Evidence
             as
             does
             ordinarily
             satisfie
             prudent
             men
             in
             humane
             affairs
             ,
          
           since
           they
           all
           hold
           it
           Infallible
           ,
           which
           is
           vastly
           more
           than
           Dr.
           T.
           holds
           to
           ground
           his
           Faith.
           
        
         
           §
           15.
           
           His
           third
           Answer
           is
           ,
           that
           this
           Principle
           of
           mine
           
             makes
             every
             true
             Believer
             Infallible
             in
             matters
             of
             Faith
             ,
             which
          
           (
           sayes
           he
           )
           
             is
             such
             a
             Paradox
             as
             I
             doubt
             whether
             ever
             it
             enter'd
             into
             any
             other
             mens
             mind
             .
          
           Now
           this
           Charge
           of
           his
           ,
           joyn'd
           with
           my
           true
           Tenet
           ,
           that
           true
           Believers
           are
           those
           
           who
           rely
           on
           
             the
             Motives
             or
             Means
             left
             by
             God
             in
             his
             Church
             to
             light
             mankind
             in
             their
             way
             to
             Faith
             ,
          
           signifies
           thus
           much
           ,
           that
           't
           is
           a
           wonderful
           and
           strange
           Paradox
           ,
           that
           those
           that
           follow
           and
           rely
           on
           the
           Motives
           laid
           by
           Gods
           Providence
           to
           direct
           them
           to
           Truth
           ,
           should
           in
           so
           doing
           not
           possibly
           be
           led
           into
           Error
           ;
           that
           is
           ,
           't
           is
           a
           most
           absurd
           Paradox
           to
           say
           ,
           that
           
             Essential
             Truth
          
           should
           not
           be
           the
           Immediate
           and
           Proper
           Cause
           of
           Falshood
           .
           But
           he
           discourses
           still
           upon
           this
           point
           ,
           as
           if
           I
           had
           held
           that
           the
           Vulgar
           are
           preserv'd
           from
           possibility
           of
           Errour
           (
           or
           are
           Infallible
           )
           not
           through
           
             the
             Goodness
             of
             the
             Grounds
             left
             by
             God
          
           to
           preserve
           them
           from
           Erring
           ,
           but
           from
           
             the
             strength
             of
             their
             own
             Vnderstanding
          
           ;
           which
           I
           do
           not
           remember
           ,
           I
           ever
           thought
           or
           said
           ,
           even
           of
           the
           most
           Learned
           .
           He
           asks
           ,
           
             If
             this
             be
             true
             ,
             what
             need
             then
             of
             my
             Infallibility
             of
             Pope
             or
             Council
             ?
          
           And
           I
           ask
           him
           ,
           what
           need
           Governors
           when
           people
           know
           their
           Duty
           ,
           or
           Judges
           seeing
           the
           main
           of
           the
           Common
           Law
           is
           Traditionary
           ,
           &
           to
           men
           verst
           in
           such
           affairs
           ,
           
             Self-known
             practically
          
           ?
           Let
           him
           but
           assure
           the
           world
           that
           no
           Upstart
           shall
           have
           an
           humour
           to
           rebel
           and
           innovate
           ,
           but
           that
           all
           Christians
           shall
           practice
           and
           hold
           to
           what
           they
           know
           evidently
           was
           practic'd
           and
           held
           by
           the
           immediately
           foregoing
           Church
           ,
           and
           I
           will
           assure
           him
           there
           will
           need
           no
           Infallible
           Desiner
           ,
           not
           any
           at
           all
           ,
           as
           to
           such
           points
           .
           But
           Dr.
           T.
           discourses
           still
           as
           if
           there
           were
           no
           difference
           between
           the
           rude
           dim
           degree
           of
           Knowledge
           in
           the
           Vulgar
           ,
           and
           the
           accurate
           ,
           exact
           and
           oft-refl●cting
           Knowledge
           of
           
           those
           who
           by
           their
           great
           Learning
           ,
           their
           Education
           ,
           their
           Posture
           and
           Office
           are
           particularly
           verst
           and
           most
           deeply
           insighted
           into
           the
           affairs
           of
           Faith
           and
           all
           that
           belongs
           to
           the
           right
           explaining
           or
           wording
           it
           :
           &
           thence
           declaring
           it
           authentickly
           ;
           so
           to
           keep
           its
           distinct
           Sense
           clear
           in
           the
           minds
           of
           the
           Faithful
           ,
           which
           the
           Equivocating
           Witty
           Heretick
           endeavours
           to
           render
           confus'd
           and
           obscure
           .
           I
           wish
           he
           would
           study
           our
           Tenets
           a
           while
           ,
           and
           understand
           them
           ere
           he
           undertakes
           to
           confute
           us
           .
           He
           is
           very
           raw
           in
           things
           of
           this
           nature
           .
        
         
           §
           16.
           
           His
           next
           Errour
           is
           worse
           than
           the
           former
           .
           He
           would
           fain
           perswade
           Catholicks
           if
           any
           would
           believe
           him
           ,
           That
           my
           
             Principles
             do
             plainly
             exclude
             from
             Salvation
          
           ;
           at
           
             one
             blow
             Excommunicate
             &
             Vnchristian
             all
             that
             do
             not
             believe
             upon
             my
             Grounds
             .
          
           And
           nothing
           is
           easier
           than
           to
           prove
           it
           in
           his
           way
           .
           'T
           is
           but
           mistaking
           again
           the
           Notion
           of
           School-Divines
           ,
           for
           the
           Notion
           of
           Faithful
           ,
           and
           School
           for
           Church
           (
           as
           he
           did
           lately
           )
           and
           the
           deed
           is
           done
           immediately
           without
           any
           more
           trouble
           ,
           He
           is
           the
           happiest
           man
           in
           his
           
             First
             Principles
          
           and
           his
           Method
           that
           I
           ever
           met
           with
           ;
           the
           parts
           of
           the
           former
           need
           not
           hang
           together
           at
           all
           ,
           but
           are
           allow'd
           to
           be
           Incoherent
           ,
           and
           the
           later
           is
           a
           building
           upon
           false
           pretences
           and
           wrong
           Suppositions
           ,
           and
           then
           what
           may
           not
           he
           prove
           ,
           or
           what
           Conquest
           cannot
           he
           obtain
           by
           such
           powerful
           Stratagems
           ?
           He
           sayes
           he
           has
           
             proov'd
             at
             large
             in
             the
          
           Answer
           to
           Sure-Footing
           ,
           that
           the
           
           
             Council
             of
          
           Trent
           
             did
             not
             make
             Oral
             Tradition
             the
             sole
             Rule
             of
             her
             Faith.
          
           Possibly
           I
           am
           not
           so
           lucky
           as
           to
           light
           on
           this
           
             large
             Proof
          
           of
           his
           ;
           all
           I
           can
           finde
           with
           an
           ordinary
           search
           is
           four
           or
           five
           lines
           
             Rule
             of
             Faith
             ,
             pag.
          
           280.
           where
           after
           a
           commonly-Objected
           &
           often-answer'd
           Citation
           from
           the
           Council
           of
           Trent
           ,
           declaring
           that
           
             Christian
             Faith
             and
             Discipline
             are
             contain'd
             in
             written
             Books
             &
             unwritten
             Traditions
             ,
             &
             therefore
             that
             they
             receive
             &
             honor
             the
             Books
             of
             Scripture
             &
             also
             Traditions
             with
             equal
             pious
             affection
             and
             reverence
             :
          
           He
           adds
           ,
           
             which
             I
             understand
             not
             how
             those
             do
             who
             set
             aside
             the
             Scripture
             ,
             and
             make
             Tradition
             the
             sole
             Rule
             of
             their
             Faith.
          
           Now
           ,
           I
           had
           put
           this
           very
           Objection
           against
           my self
           ,
           
             Sure-f
             .
             pag.
          
           346.
           and
           proceeded
           to
           clear
           it
           to
           the
           end
           of
           pag.
           150.
           particularly
           pag.
           147.149
           .
           upon
           this
           Reason
           ,
           because
           ,
           taking
           the
           Scripture
           interpreted
           by
           Tradition
           (
           as
           the
           Council
           expresses
           it self
           to
           do
           ,
           and
           forbids
           any
           man
           to
           interpret
           it
           otherwise
           )
           it
           has
           the
           full
           Authority
           of
           
             Gods
             Word
          
           ,
           and
           so
           equally
           to
           be
           reverenced
           .
           Whereas
           ,
           taking
           it
           interpreted
           by
           private
           heads
           (
           which
           only
           will
           serve
           Dr
           T's
           turn
           )
           't
           is
           nothing
           less
           ;
           as
           not
           engaging
           the
           Divine
           Authority
           at
           all
           .
           But
           now
           to
           the
           Notion
           of
           a
           Rule
           there
           is
           more
           required
           ,
           as
           Dr.
           T.
           himself
           grants
           ,
           and
           contends
           't
           is
           found
           in
           Scripture
           ,
           viz.
           that
           it
           be
           so
           evident
           that
           every
           sensible
           may
           understand
           it
           ,
           as
           to
           matters
           of
           Faith
           ,
           and
           this
           (
           building
           on
           the
           Council
           of
           Trents
           Authority
           and
           Judgment
           )
           I
           deny
           to
           be
           found
           in
           the
           bare
           Letter
           of
           Scripture
           ;
           and
           hence
           say
           't
           is
           no
           Rule
           :
           I
           omit
           
           the
           repeating
           very
           many
           Arguments
           from
           the
           Council
           for
           that
           point
           ,
           deduc't
           from
           pag.
           141.
           
             to
             pag.
          
           146.
           never
           toucht
           ,
           nor
           so
           much
           as
           taken
           notice
           of
           in
           that
           Mock-Answer
           of
           his
           .
        
         
           §
           16.
           
           But
           that
           he
           may
           not
           mistake
           me
           ;
           I
           shall
           not
           stick
           to
           declare
           whom
           I
           exclude
           from
           Salvation
           (
           at
           least
           from
           the
           way
           to
           it
           )
           whom
           not
           ,
           and
           upon
           what
           Grounds
           ,
           speaking
           of
           the
           ordinary
           course
           of
           Gods
           Providence
           ,
           as
           I
           declare
           my self
           to
           do
           throughout
           this
           whole
           Treatise
           .
           I
           make
           account
           that
           
             perfect
             Charity
          
           or
           Love
           of
           God
           above
           and
           in
           all
           things
           is
           the
           Immediate
           Disposition
           to
           Bliss
           ,
           or
           Vnitive
           of
           a
           Soul
           to
           God
           ;
           Also
           ,
           that
           this
           Virtue
           cannot
           with
           a
           due
           heartiness
           be
           connaturally
           or
           rationally
           wrought
           in
           Souls
           ,
           if
           the
           Tenet
           of
           a
           Deity
           's
           Existence
           and
           of
           Christian
           Faith
           be
           held
           
             possible
             to
             be
             a
             Ly.
          
           Hence
           ,
           I
           am
           oblig'd
           by
           my
           Reason
           to
           hold
           that
           those
           who
           judge
           there
           are
           no
           absolueely-Conclusive
           Reasons
           for
           the
           Existence
           of
           a
           Deity
           ,
           nor
           for
           the
           Truth
           of
           Christian
           Faith
           ,
           are
           (
           as
           such
           )
           out
           of
           the
           Road
           of
           Salvation
           .
           On
           the
           other
           side
           ,
           those
           who
           hold
           the
           Church
           ,
           
             the
             Pillar
             and
             Ground
             of
             the
             Truths
          
           they
           profess
           ,
           Infallible
           ,
           and
           by
           Consequence
           their
           Faith
           Impossible
           to
           be
           False
           ,
           as
           all
           Catholikes
           do
           ,
           though
           ,
           as
           Divines
           ,
           they
           fail
           in
           making
           out
           how
           ,
           and
           by
           what
           particular
           means
           it
           comes
           to
           be
           Infallible
           ;
           yet
           through
           the
           virtue
           of
           this
           firm
           and
           
             steady
             Adhesion
          
           to
           such
           Principles
           as
           are
           ,
           because
           they
           are
           Truths
           ,
           apt
           to
           beget
           solid
           and
           well-grounded
           (
           that
           
           is
           ,
           indeed
           True
           )
           Virtues
           ,
           such
           as
           are
           a
           
             vigorous
             Hope
          
           ,
           and
           a
           fervent
           and
           
             all-ovre-powering
             Charity
          
           ;
           hence
           they
           possess
           the
           
             Connatural
             Means
          
           ,
           or
           are
           in
           the
           
             right
             way
          
           to
           Heaven
           .
           And
           ,
           for
           this
           Reason
           I
           esteem
           Dr.
           T
           's
           way
           of
           discoursing
           concerning
           a
           Deity
           and
           Faith
           in
           his
           Sermons
           most
           pestilent
           and
           mischievous
           to
           Souls
           ,
           as
           being
           apt
           of
           its
           own
           Nature
           to
           incline
           them
           (
           if
           they
           have
           wit
           to
           discern
           its
           shallowness
           )
           first
           to
           a
           kind
           of
           Scepticism
           in
           Religion
           ,
           and
           at
           next
           to
           Carelesness
           ,
           Irreligion
           and
           Atheism
           ;
           though
           truly
           I
           think
           't
           is
           not
           his
           Intention
           to
           do
           so
           ,
           but
           that
           his
           shortness
           in
           Understanding
           the
           Nature
           and
           Grounds
           of
           Christianity
           makes
           him
           conceit
           he
           does
           excellently
           ,
           even
           to
           admiration
           ,
           all
           the
           while
           he
           commits
           such
           well-meaning
           Follies
           .
           Nor
           do
           I
           think
           the
           Church
           of
           England
           will
           upon
           second
           thoughts
           think
           fit
           to
           Patronize
           Principles
           so
           destructive
           to
           the
           Nature
           of
           Faith
           ,
           found
           in
           the
           breast
           of
           every
           Protestant
           I
           ever
           yet
           met
           with
           ;
           who
           all
           with
           one
           mouth
           will
           own
           that
           't
           is
           absolutely
           
             Impossible
             Christian
             Faith
             should
             be
             a
             Lye
             ,
          
           and
           abhor
           the
           contrary
           Position
           as
           wicked
           ,
           and
           damnable
           .
           How
           Dr.
           T.
           may
           have
           season'd
           some
           of
           his
           own
           Auditors
           by
           preaching
           Controversy
           to
           them
           ,
           which
           he
           extremely
           affects
           ,
           I
           cannot
           tell
           ;
           't
           is
           according
           as
           they
           incline
           to
           believe
           him
           more
           than
           the
           Generality
           of
           the
           Christian
           World
           ,
           whose
           Sentiments
           he
           opposes
           in
           his
           Discourses
           about
           the
           Ground
           of
           Faith.
           
        
      
       
         
         
           DISCOURSE
           VIII
           .
        
         
           
             With
             what
             Art
             Dr.
             T.
             answers
             my
             METHOD
             .
             A
             Present
             made
             to
             his
             Credulous
             Friends
             ,
             shewing
             how
             solidly
             he
             confuted
             SVRE-FOOTING
             by
             readily
             granting
             the
             main
             of
             the
             Book
             .
             What
             is
             meant
             by
             Tradition
             .
             That
             
               J.
               S.
            
             is
             not
             singular
             in
             his
             way
             of
             discoursing
             of
             the
             Grounds
             of
             Faith.
             
          
        
         
           §
           1.
           
           HE
           makes
           a
           pass
           or
           two
           at
           my
           METHOD
           ,
           and
           that
           I
           conceive
           must
           serve
           for
           an
           Answer
           to
           it
           :
           for
           an
           Answer
           ,
           I
           heard
           ,
           was
           threatned
           would
           appear
           very
           shortly
           ,
           but
           this
           pleasant
           Preface
           was
           the
           only
           thing
           which
           appeared
           ;
           and
           all
           that
           appears
           like
           Answer
           in
           it
           ,
           is
           that
           he
           would
           make
           it
           believ'd
           he
           ought
           not
           answer
           at
           all
           .
           And
           this
           he
           does
           very
           neatly
           and
           like
           a
           Master
           :
           For
           ,
           let
           no
           man
           think
           I
           have
           a
           mean
           Opinion
           of
           Dr.
           T.
           but
           every
           one
           is
           not
           good
           at
           all
           things
           :
           some
           are
           good
           at
           proving
           ,
           some
           at
           disproving
           ,
           some
           at
           shifting
           of
           the
           Question
           without
           either
           proving
           or
           disproving
           ;
           every
           one
           in
           his
           way
           ;
           and
           in
           his
           way
           I
           know
           no
           man
           living
           a
           greater
           Master
           ,
           nor
           so
           great
           as
           the
           Dr.
           Two
           things
           he
           does
           ,
           and
           both
           of
           them
           strange
           ones
           :
           First
           ,
           he
           affirms
           that
           Discourse
           is
           
           
             founded
             on
             the
             self-evident
             Infallibility
             of
             ora●
             Tradition
             :
          
           Next
           ,
           that
           
             He
             has
             sufficiently
             considered
             that
             point
             in
             the
             Answer
             to
             Surefooting
             .
          
           The
           first
           of
           them
           would
           make
           the
           Reader
           apprehend
           I
           there
           suppos'd
           Oral
           Tradition
           
             self-evidently
             Infallible
          
           ,
           and
           then
           run
           on
           all
           the
           way
           upon
           that
           supposition
           ;
           which
           if
           it
           obtain
           belief
           (
           as
           from
           his
           Credit
           he
           hopes
           it
           may
           )
           since
           every
           Scholar
           knows
           all
           Discourses
           must
           be
           founded
           either
           on
           
             first
             Principles
          
           ,
           or
           at
           least
           on
           such
           as
           are
           granted
           by
           those
           against
           whom
           we
           argue
           ,
           he
           sees
           I
           must
           needs
           be
           held
           the
           most
           ridiculous
           Discourser
           that
           ever
           spoke
           or
           writ
           ,
           to
           build
           a
           whole
           Treatise
           upon
           a
           Supposition
           unprov'd
           ,
           and
           which
           begs
           the
           whole
           Question
           .
           Now
           ,
           whatever
           I
           concluded
           in
           that
           short
           Discourse
           ,
           I
           deduced
           step
           by
           step
           ,
           and
           made
           the
           foregoing
           Proposition
           draw
           still
           after
           it
           by
           undeniable
           Consequence
           the
           following
           one
           :
           He
           concealing
           all
           mention
           of
           Proof
           ,
           or
           endeavour
           of
           it
           ,
           calls
           my
           Conclusions
           ,
           Principles
           ;
           and
           then
           who
           would
           think
           but
           that
           I
           had
           laid
           them
           to
           build
           that
           Discourse
           upon
           them
           ,
           and
           deserted
           my
           usual
           way
           of
           beginning
           with
           the
           known
           Natures
           of
           the
           Things
           in
           hand
           ,
           as
           I
           there
           did
           with
           those
           of
           Rule
           and
           Faith
           ,
           and
           from
           them
           proceeded
           minutely
           to
           whatever
           I
           concluded
           .
           Had
           his
           Friend
           Dr.
           St.
           taken
           the
           same
           course
           ,
           his
           Principles
           would
           have
           evidently
           discovered
           their
           own
           weakness
           of
           themselves
           ,
           and
           had
           excus'd
           others
           the
           unnecessary
           trouble
           of
           answering
           them
           .
           Next
           ,
           he
           makes
           me
           say
           ,
           that
           
             the
             Infallibility
          
           of
           this
           Rule
           
             is
             evident
             to
             
             common
             Sense
          
           ;
           and
           says
           himself
           ,
           that
           the
           Foundation
           of
           this
           Method
           is
           the
           
             self-evident
             infallibility
             of
             Oral
             Tradition
          
           :
           by
           which
           words
           an
           honest
           Reader
           would
           verily
           think
           I
           suppos'd
           it
           gratis
           to
           
             be
             s●lf-evident
             to
             common
             Sense
          
           ,
           and
           never
           troubled
           my self
           to
           prove
           it
           ;
           whereas
           ,
           though
           I
           indeed
           hold
           't
           is
           practically
           self-evident
           (
           of
           which
           I
           have
           elsewhere
           given
           account
           )
           yet
           I
           proceeded
           as
           if
           I
           did
           not
           ,
           but
           proved
           §
           ▪
           8.
           out
           of
           the
           Natures
           of
           Rule
           and
           Faith
           ,
           that
           the
           
             Rule
             of
             Faith
          
           ,
           whatever
           it
           be
           ,
           must
           be
           Infallible
           :
           §
           10.
           that
           therefore
           Scripture's
           Letter
           is
           not
           that
           Rule
           ,
           and
           §
           11.
           that
           Tradition
           is
           .
           The
           Reader
           being
           thus
           questionless
           well
           dispos'd
           to
           think
           it
           very
           unnecessary
           he
           should
           consider
           ,
           as
           he
           calls
           it
           ,
           or
           answer
           any
           passage
           of
           a
           thing
           made
           up
           of
           unprov'd
           Principles
           ,
           or
           built
           on
           an
           unprov'd
           Supposition
           ,
           he
           tels
           him
           farther
           ,
           that
           he
           has
           
             sufficiently
             considered
             that
             point
          
           in
           the
           Answer
           to
           Sure-footing
           ;
           whence
           he
           is
           
             not
             concern'd
             to
             take
             notice
          
           of
           it
           at
           present
           .
           And
           so
           the
           business
           is
           done
           ;
           for
           why
           should
           he
           take
           pains
           to
           give
           answer
           to
           that
           which
           deserves
           none
           ;
           or
           ,
           if
           it
           did
           ,
           is
           answered
           ?
           This
           Reason
           though
           ,
           by
           the
           way
           ,
           is
           a
           little
           open
           .
           For
           ,
           in
           case
           I
           did
           bring
           any
           Arguments
           in
           my
           Method
           to
           make
           good
           that
           Tradition
           is
           an
           Infallible
           Rule
           of
           Faith
           ,
           and
           this
           after
           I
           had
           seen
           ,
           and
           perhaps
           
             sufficiently
             consider'd
          
           too
           ,
           what
           he
           replies
           to
           Surefooting
           ;
           for
           any
           thing
           appears
           ,
           I
           may
           either
           have
           amended
           the
           Reasons
           given
           in
           Surefooting
           ,
           or
           produc't
           better
           in
           my
           Method
           ;
           and
           so
           ,
           whatever
           he
           has
           said
           to
           Surefooting
           ,
           it
           might
           have
           
           been
           proper
           to
           have
           considered
           ,
           and
           said
           something
           to
           the
           Method
           too
           ;
           unless
           ▪
           he
           could
           say
           with
           truth
           that
           he
           had
           already
           answered
           the
           ve●y
           Reasons
           urg'd
           in
           It
           ,
           which
           I
           do
           not
           remember
           he
           has
           ,
           nor
           am
           confident
           himself
           neither
           .
        
         
           §
           .
           2.
           
           But
           yet
           ;
           ●o
           instance
           in
           this
           one
           passage
           ,
           how
           rare
           a
           piece
           his
           cry'd-up
           
             Rule
             of
             Faith
          
           is
           ,
           and
           how
           excellently
           it
           answers
           Surefooting
           ,
           let
           us
           ●
           little
           reflect
           what
           this
           
             sufficient
             consideration
          
           of
           his
           ●mounts
           to
           :
           Surefooting
           was
           divided
           into
           two
           parts
           ,
           The
           first
           from
           the
           Properties
           of
           a
           Rule
           of
           Faith
           ,
           proved
           that
           Tradition
           was
           that
           Rule
           ,
           and
           this
           was
           the
           business
           of
           that
           Book
           from
           the
           beginning
           to
           pag.
           57.
           and
           particularly
           of
           the
           5
           th
           Discourse
           ,
           whose
           Title
           was
           [
           
             Of
             the
             Notion
             of
             Tradition
             ,
             and
             that
             all
             the
             Properties
             of
             the
             Rule
             of
             Faith
             do
             clearly
             agree
             to
             it
             .
          
           ]
           The
           2
           d.
           part
           begins
           Discourse
           6.
           and
           
             endeavors
             to
             demonstrate
             the
             Indefectiveness
             of
             Tradition
             ,
          
           or
           that
           it
           has
           hitherto
           ever
           been
           followed
           .
           The
           Confutation
           of
           my
           first
           part
           ends
           in
           his
           
             Rule
             of
             Faith
             ,
             pag.
          
           150
           ▪
           the
           Answer
           to
           my
           2
           d.
           begins
           pag.
           151.
           or
           these
           two
           the
           former
           was
           in
           a
           manner
           the
           whole
           concern
           of
           my
           Book
           ▪
           For
           if
           it
           were
           prov'd
           that
           Tradition
           was
           
             the
             Rule
             of
             Faith
          
           ,
           that
           is
           ,
           the
           only
           Conveyer
           of
           Christs
           Doctrine
           hitherto
           ,
           it
           must
           either
           be
           said
           by
           those
           against
           whom
           I
           argue
           ,
           that
           it
           hath
           not
           been
           hitherto
           convey'd
           to
           us
           at
           all
           ,
           and
           so
           that
           there
           are
           
             no
             Christians
          
           in
           the
           world
           ,
           which
           they
           will
           not
           say
           ,
           or
           else
           that
           those
           who
           proceed
           upon
           Tradition
           for
           their
           Rule
           are
           the
           
             right
             Christians
          
           .
           Whence
           the
           later
           part
           was
           
           only
           
             ex
             abundanti
          
           ;
           not
           of
           absolute
           necessity
           ,
           especially
           in
           case
           I
           argu'd
           
             ad
             hominem
          
           .
           This
           being
           so
           ,
           let
           Dr.
           T's
           Friends
           and
           mine
           ,
           when
           they
           hap
           to
           discourse
           about
           us
           ,
           please
           to
           send
           for
           his
           Book
           and
           mine
           ,
           and
           with
           a●
           equal
           partiality
           distrusting
           us
           both
           ,
           rely
           upon
           Sir
           
             Tho.
             Moors
          
           pair
           of
           honest
           unbyass'd
           witnesses
           ,
           
             Their
             own
             Eyes
          
           .
           They
           will
           find
           that
           his
           
             Rule
             of
             Faith
          
           undertakes
           pag.
           146.
           to
           answer
           my
           5
           
             th
             .
             Disc.
          
           which
           pretended
           to
           shew
           that
           
             all
             the
             properties
             of
             the
             Rule
             of
             Faith
             do
             clearly
             agree
             to
             Tradition
             ,
          
           and
           thence
           concluded
           Tradition
           
             The
             Rule
             of
             Faith
          
           ,
           and
           accordingly
           quotes
           pag
           ,
           41.
           where
           that
           Discourse
           began
           in
           Surefooting
           ,
           They
           will
           see
           the
           Title
           of
           his
           Sect.
           6.
           (
           which
           he
           uses
           to
           put
           in
           the
           Margin
           )
           is
           ,
           
             That
             the
             Properties
             of
             a
             Rule
             of
             Faith
             do
             not
             belong
             to
             Oral
             Tradition
             .
          
           Now
           I
           assigned
           seven
           such
           Properties
           
             Surefoot
             ,
             pag.
          
           11
           ,
           and
           12.
           
           He
           was
           pleas'd
           to
           make
           but
           two
           ,
           Part.
           2.
           
           Sect.
           1.
           
           
             Sufficiently
             plain
          
           ,
           &
           
             sufficiently
             certain
          
           .
           Coming
           then
           at
           the
           bottom
           of
           pag.
           148.
           to
           confute
           that
           whole
           Discourse
           ,
           which
           was
           the
           most
           substantial
           part
           of
           my
           Book
           ;
           and
           contained
           the
           most
           pressing
           Arguments
           to
           my
           main
           purpose
           ,
           he
           compleats
           his
           answer
           to
           it
           in
           one
           single
           page
           ,
           viz.
           149.
           nay
           ,
           in
           one
           piece
           of
           that
           Page
           .
           This
           would
           seem
           strange
           ,
           and
           something
           difficult
           ,
           if
           any
           thing
           were
           so
           to
           Dr.
           T.
           and
           his
           singular
           Method
           of
           answering
           Books
           .
           All
           ,
           sayes
           he
           ,
           
             that
             he
             pretends
             to
             prove
             in
             this
             Discourse
             is
             ,
             that
             ,
             if
             this
             Rule
             hath
             been
             followed
             and
             kept
             to
             all
             along
             ,
             the
             Christian
             Doctrine
             neither
             has
             nor
             can
             
             have
             received
             any
             change
             .
          
           'T
           is
           all
           indeed
           I
           pretended
           ,
           and
           all
           I
           desired
           to
           prove
           ;
           for
           ,
           certainly
           ,
           if
           it
           can
           preserve
           Christian
           Doctrine
           unchanged
           ,
           it
           has
           in
           it
           
             the
             Nature
             of
             a
             Rule
          
           ;
           and
           what
           has
           in
           it
           the
           Nature
           of
           a
           Rule
           is
           ,
           I
           conceive
           ,
           
             a
             Rule
          
           ,
           whether
           it
           have
           been
           followed
           or
           not
           ,
           which
           is
           a
           Question
           I
           had
           not
           then
           examined
           ,
           but
           reserved
           to
           my
           following
           Discourses
           .
           To
           this
           then
           after
           his
           
             sufficient
             consideration
          
           ,
           What
           sayes
           the
           Dr.
           ?
           
             All
             this
          
           ,
           sayes
           he
           ,
           
             is
             readily
             granted
             him
          
           .
           For
           my
           part
           ,
           I
           have
           no
           reason
           to
           except
           against
           that
           answer
           ;
           for
           all
           my
           Writing
           aims
           at
           is
           that
           people
           should
           see
           the
           Tru●h
           and
           acknowledge
           it
           ;
           and
           since
           he
           
             readily
             grants
             all
          
           I
           pretend
           to
           prove
           ,
           I
           were
           very
           unreasonable
           if
           I
           should
           not
           be
           contented
           .
           Though
           ,
           if
           I
           were
           dispos'd
           to
           be
           cross
           ,
           this
           word
           readily
           is
           something
           liable
           to
           exception
           .
           After
           he
           has
           employ'd
           a
           good
           part
           of
           his
           Book
           in
           preparing
           to
           speak
           to
           the
           main
           Question
           ,
           in
           dividing
           and
           subdividing
           ,
           and
           playing
           all
           the
           tricks
           which
           may
           make
           it
           look
           like
           an
           Answer
           ;
           and
           when
           he
           comes
           to
           the
           Question
           to
           grant
           it
           ,
           because
           he
           could
           do
           no
           other
           ,
           is
           indeed
           to
           grant
           it
           ,
           but
           not
           very
           readily
           .
           People
           will
           not
           think
           he
           was
           very
           ready
           to
           do
           that
           which
           before
           he
           comes
           to
           he
           makes
           such
           a
           pother
           ,
           and
           still
           hangs
           back
           ,
           and
           pretends
           to
           hold
           the
           contrary
           ,
           even
           there
           where
           he
           grants
           it
           ;
           as
           is
           seen
           in
           his
           Title
           .
           But
           I
           am
           not
           so
           peevish
           ,
           and
           so
           the
           Truth
           be
           agreed
           ,
           mean
           not
           to
           fall
           out
           about
           the
           words
           ,
           let
           him
           use
           what
           he
           pleases
           in
           God's
           Name
           .
           Marry
           ,
           I
           suspect
           his
           Friends
           will
           not
           so
           easily
           be
           satisfied
           ,
           
           &
           perhaps
           be
           apt
           to
           think
           that
           this
           is
           a
           more
           speedy
           way
           of
           answering
           ,
           than
           a
           good
           way
           of
           confuting
           :
           for
           in
           truth
           ,
           't
           is
           an
           odd
           way
           of
           shewing
           ,
           
             That
             the
             Properties
             of
             a
             Rule
             of
             〈◊〉
             do
             not
             belong
             to
             Oral
             Tradition
             ,
          
           (
           which
           he
           undertook
           in
           his
           Title
           )
           to
           
             grant
             ,
             &c.
          
           that
           it
           can
           do
           what
           a
           Rule
           should
           do
           ,
           that
           is
           ,
           
             has
             all
             the
             Properties
             of
             a
             Rule
             of
             Faith.
          
           All
           I
           have
           to
           complain
           of
           is
           ,
           he
           recals
           his
           grant
           ,
           and
           will
           not
           stand
           to
           his
           word
           given
           publickly
           ,
           and
           after
           
             sufficient
             consideration
          
           ;
           but
           after
           he
           has
           acknowledged
           the
           Truth
           ,
           continues
           still
           to
           contradict
           it
           ,
           and
           bear
           others
           in
           hand
           that
           he
           has
           
             sufficiently
             answered
          
           what
           he
           has
           plainly
           granted
           .
           This
           cross
           proceeding
           is
           a
           thing
           which
           as
           well
           as
           he
           has
           deserv'd
           of
           Truth
           and
           me
           ,
           I
           cannot
           approve
           ,
           and
           I
           heartily
           wish
           for
           his
           own
           and
           the
           worlds
           sake
           ,
           he
           would
           stedily
           own
           ,
           at
           least
           his
           own
           concessions
           .
           In
           the
           mean
           time
           let
           us
           see
           ,
           if
           the
           thing
           be
           not
           as
           plain
           as
           plain
           may
           be
           .
           In
           stead
           of
           s●ven
           Properties
           prov'd
           in
           my
           Discourse
           to
           belong
           to
           Tradition
           ,
           he
           puts
           two
           of
           his
           own
           :
           First
           ,
           that
           
             it
             be
             plain
             and
             intelligible
          
           ,
           and
           this
           he
           grants
           here
           pag.
           149.
           is
           found
           in
           Tradition
           .
           His
           Second
           is
           ,
           that
           we
           must
           be
           sufficiently
           assured
           
             That
             the
             Doctrine
             delivered
             down
             by
             Oral
             Tradition
             hath
             receiv'd
             no
             corruption
             or
             change
             in
             the
             conveyance
             :
             And
             here
             ,
          
           he
           sayes
           ,
           
             is
             the
             difficulty
          
           .
           Where
           ,
           good
           Dr
           ?
           We
           are
           inquiring
           which
           is
           the
           Rule
           ;
           must
           we
           before
           we
           can
           find
           it
           ,
           be
           assured
           of
           the
           Doctrine
           ,
           when
           the
           Rule
           is
           the
           very
           thing
           which
           gives
           us
           this
           assurance
           ?
           If
           we
           must
           before-hand
           be
           assured
           of
           the
           Doctrine
           ,
           we
           need
           a
           Rule
           
           no
           more
           ,
           for
           the
           business
           is
           done
           already
           ;
           or
           ,
           if
           we
           did
           ,
           it
           is
           impossible
           to
           find
           one
           ;
           for
           Assurance
           of
           the
           Doctr●ne
           being
           the
           effect
           of
           the
           Rule
           ,
           we
           make
           the
           Rule
           the
           effect
           of
           this
           Assurance
           ,
           and
           so
           can
           have
           no
           Assurance
           till
           we
           have
           a
           Rule
           ,
           and
           no
           Rule
           till
           we
           have
           this
           Assurance
           .
           This
           indeed
           is
           a
           D●fficulty
           ,
           and
           I
           think
           an
           Insuperable
           one
           :
           But
           all
           proceeds
           from
           his
           j●mbling
           two
           distinct
           Questions
           ,
           and
           confounding
           the
           First
           ,
           which
           alone
           I
           treat
           ,
           and
           he
           pretends
           to
           answer
           there
           ,
           namely
           ,
           which
           
             is
             the
             Rule
             of
             Faith
          
           ;
           with
           the
           other
           which
           I
           treat
           afterwards
           ,
           and
           examine
           ,
           
             Whether
             it
             have
             been
             alwayes
             followed
             ?
          
           For
           nothing
           can
           be
           more
           plain
           ,
           than
           that
           the
           two
           ways
           by
           which
           Christi●●
           Doctrine
           may
           have
           
             received
             corruption
             or
             change
          
           are
           these
           ;
           either
           a
           defect
           of
           power
           ,
           or
           aptitude
           in
           the
           Rule
           to
           convey
           it
           ,
           or
           defect
           of
           will
           in
           the
           Persons
           who
           were
           to
           have
           been
           guided
           by
           it
           ,
           and
           
             make
             use
          
           of
           the
           power
           it
           has
           .
           And
           't
           is
           no
           less
           plain
           ,
           that
           in
           case
           we
           be
           sufficiently
           assured
           that
           Tradition
           has
           power
           and
           
             is
             apt
             to
             convey
             it
             uncorrupted
             down
          
           ;
           we
           are
           sufficiently
           assured
           ,
           that
           it
           has
           all
           that
           is
           requisite
           to
           a
           Rule
           .
           And
           since
           Dr.
           T.
           grants
           't
           is
           plain
           and
           intelligible
           ,
           he
           must
           grant
           the
           Persons
           and
           not
           the
           Thing
           (
           or
           Tradition
           )
           is
           to
           blame
           if
           it
           have
           not
           done
           what
           't
           is
           qualified
           to
           doe
           .
           To
           have
           a
           will
           to
           follow
           Tradition
           is
           the
           Property
           of
           the
           Persons
           (
           or
           good
           Christians
           )
           and
           not
           of
           the
           Thing
           they
           are
           to
           follow
           ,
           or
           of
           the
           Rule
           ,
           which
           if
           it
           be
           plain
           ,
           they
           might
           have
           followed
           it
           if
           they
           would
           .
           A
           Sword
           is
           a
           Sword
           whether
           men
           cut
           with
           it
           or
           
           no
           ;
           and
           a
           Pen
           is
           a
           Pen
           though
           no
           man
           write
           with
           it
           .
           Distinguishing
           then
           the
           Properties
           of
           of
           a
           Rule
           ,
           from
           the
           properties
           of
           the
           Persons
           who
           are
           to
           use
           it
           ,
           't
           is
           plain
           that
           his
           Second
           Qualification
           
             sufficiently
             certain
          
           agrees
           no
           less
           to
           Tradition
           than
           his
           First
           ,
           
             sufficiently
             plain
          
           .
           For
           what
           can
           
             sufficiently
             certain
          
           signifie
           more
           ,
           than
           that
           ,
           in
           case
           it
           have
           been
           used
           ,
           
             Christian
             Doctrine
             neither
             has
             nor
             can
             have
             received
             any
             change
             .
          
           Both
           these
           he
           grants
           ,
           and
           plainly
           and
           readily
           ,
           and
           these
           two
           are
           all
           himself
           requires
           .
           Wherefore
           't
           is
           as
           plain
           as
           can
           be
           ,
           that
           there
           is
           no
           difficulty
           about
           the
           point
           I
           there
           treated
           ,
           
             Whether
             Tradition
             have
             all
             the
             properties
             belonging
             to
             a
             Rule
             of
             Faith
             :
          
           &
           Dr.
           T.
           his
           difficulty
           is
           this
           ,
           
             Whether
             〈◊〉
             have
             been
             followed
          
           ,
           which
           belongs
           to
           the
           Persons
           who
           should
           be
           guided
           by
           it
           ,
           and
           is
           wholly
           extrinsecal
           to
           the
           Nature
           and
           Constitution
           of
           a
           Rule
           .
        
         
           §
           .
           3.
           
           The
           Dr.
           then
           had
           good
           Reason
           to
           say
           ,
           her
           was
           not
           concern'd
           to
           
             take
             notice
          
           of
           this
           point
           ,
           so
           when
           a
           thing
           is
           granted
           ▪
           there
           is
           in
           truth
           little
           more
           to
           be
           said
           to
           it
           .
           I
           for
           my
           part
           finde
           some
           difficulty
           how
           to
           reconcile
           his
           difficulty
           and
           his
           
             ready
             grant
          
           ,
           and
           make
           them
           hang
           together
           with
           Sense
           .
           The
           difficulty
           is
           ,
           sayes
           he
           ,
           
             Whether
             we
             have
             sufficient
             assurance
             that
             the
             Doctrine
             delivered
             down
             by
             Oral
             Tradition
             hath
             received
             no
             corruption
             or
             change
             in
             its
             conveyance
             .
          
           He
           puts
           it
           then
           delivered
           by
           Tradition
           ,
           that
           is
           ,
           he
           puts
           this
           Rule
           has
           been
           followed
           ;
           and
           before
           he
           sayes
           ,
           that
           
             if
             this
             Rule
             has
             been
             follow'd
             ,
             Christian
             Doctrine
             neither
             has
             nor
             can
             have
             received
             any
             change
          
           ;
           and
           then
           makes
           a
           difficulty
           
           whether
           there
           
             have
             been
          
           a
           change
           ,
           where
           there
           neither
           is
           nor
           can
           be
           any
           .
           This
           I
           must
           confess
           is
           something
           difficult
           to
           apprehend
           .
           Otherwise
           there
           is
           no
           difficulty
           at
           all
           in
           conceiving
           ,
           that
           if
           there
           have
           been
           any
           change
           in
           Christian
           Doctrine
           ,
           this
           must
           have
           happened
           ,
           not
           by
           defect
           of
           the
           Rule
           ,
           which
           ,
           if
           follow'd
           ,
           he
           sayes
           ,
           leaves
           not
           so
           much
           as
           a
           possibility
           of
           it
           ;
           but
           of
           the
           Persons
           who
           were
           deficient
           in
           their
           Duty
           ,
           and
           would
           not
           follow
           it
           .
           He
           may
           perhaps
           say
           ,
           that
           by
           
             Delivered
             down
          
           ,
           he
           meant
           no
           more
           ,
           but
           
             pretended
             to
             be
             delivered
             down
          
           ;
           but
           to
           omit
           that
           by
           delivered
           to
           mean
           
             not
             delivered
          
           ,
           is
           something
           uncouth
           ;
           this
           is
           plainly
           to
           fasten
           the
           difficulty
           upon
           the
           Doctrine
           ,
           not
           the
           Rule
           ,
           and
           ●o
           doubt
           whether
           it
           have
           been
           follow'd
           ,
           not
           whether
           it
           be
           a
           Rule
           .
           And
           so
           we
           have
           sufficient
           assurance
           ,
           at
           least
           as
           far
           as
           the
           Dr.
           can
           give
           it
           us
           ,
           that
           Tradition
           is
           as
           well
           
             sufficiently
             certain
          
           as
           
             sufficiently
             plain
          
           ,
           since
           he
           assures
           us
           ,
           that
           
             if
             it
             be
             follow'd
          
           ,
           no
           change
           in
           the
           Doctrine
           either
           is
           or
           can
           be
           :
           which
           being
           all
           the
           Certainty
           can
           possibly
           be
           expected
           from
           ,
           or
           desired
           in
           a
           Rule
           ,
           his
           difficulty
           ,
           such
           as
           it
           is
           ,
           belongs
           to
           another
           place
           ,
           where
           't
           is
           expresly
           treated
           .
           And
           this
           is
           Dr.
           T's
           
             sufficient
             consideration
          
           of
           the
           point
           .
        
         
           §
           .
           4.
           
           What
           pretty
           fantastical
           things
           these
           words
           are
           ,
           and
           how
           apt
           they
           are
           to
           trapan
           a
           man
           who
           looks
           not
           narrowly
           into
           their
           Sense
           .
           One
           would
           have
           thought
           ,
           &
           I
           imagine
           the
           Dr.
           intended
           men
           should
           think
           that
           his
           [
           
             sufficiently
             consider'd
          
           ]
           meant
           
             sufficiently
             confuted
          
           .
           When
           alas
           !
           they
           signify
           plainly
           and
           
             readily
             granted
          
           .
           'T
           was
           a
           neat
           
           and
           a
           safe
           expression
           though
           ;
           for
           had
           he
           said
           ,
           
             sufficiently
             answer'd
          
           ,
           or
           confuted
           ,
           or
           opposed
           so
           much
           as
           by
           a
           bare-denial
           ,
           or
           even
           attempted
           to
           do
           any
           of
           these
           ;
           [
           
             All
             this
             is
             readily
             granted
          
           ,
           ]
           would
           have
           been
           a
           filthy
           stumbling
           block
           in
           his
           way
           .
           But
           those
           safe
           easy
           words
           [
           
             sufficiently
             considered
          
           ]
           are
           very
           choice
           ,
           and
           may
           signify
           any
           thing
           ,
           or
           nothing
           ,
           which
           you
           please
           ;
           for
           one
           may
           
             sufficiently
             consider
          
           a
           thing
           in
           his
           mind
           ,
           and
           upon
           
             sufficient
             consideration
          
           finde
           it
           best
           to
           let
           it
           alone
           ,
           and
           say
           never
           a
           syllable
           to
           it
           ,
           or
           one
           may
           grant
           ,
           or
           deny
           ,
           or
           do
           any
           thing
           with
           it
           ,
           and
           these
           pliable
           words
           will
           fit
           whatever
           he
           does
           .
           Those
           who
           are
           a
           little
           straitned
           and
           find
           ●mpartial
           Reason
           not
           so
           favourable
           to
           them
           as
           they
           wish
           ,
           should
           by
           all
           means
           learn
           this
           gentile
           insignificant
           way
           of
           Expression
           ,
           which
           may
           happen
           to
           do
           them
           more
           service
           than
           a
           great
           deal
           of
           crabbed
           knowledge
           ,
           which
           is
           of
           a
           stubborn
           nature
           ,
           and
           does
           ve●y
           well
           where
           Truth
           is
           of
           the
           party
           ,
           but
           is
           quite
           out
           and
           signifies
           nothing
           against
           it
           ;
           whereas
           this
           ,
           like
           those
           easy
           pliable
           things
           ,
           Probabilities
           (
           the
           matter
           which
           best
           fits
           this
           pliant
           manner
           of
           expressing
           )
           is
           wonderful
           complaisant
           ,
           and
           if
           you
           happen
           to
           change
           sides
           ,
           will
           be
           as
           serviceable
           to
           falshood
           .
           And
           I
           would
           particularly
           commend
           this
           phrase
           [
           
             sufficiently
             considered
          
           ]
           for
           a
           pattern
           to
           those
           who
           study
           the
           Art
           ,
           and
           need
           it
           .
        
         
           §
           .
           5.
           
           People
           will
           not
           expect
           from
           me
           to
           give
           a
           Reason
           of
           this
           unexpected
           kindness
           of
           the
           Dr.
           for
           they
           are
           sufficiently
           assured
           I
           am
           not
           of
           his
           Council
           .
           But
           I
           think
           he
           granted
           no
           more
           than
           
           what
           he
           knew
           not
           how
           to
           deny
           .
           For
           ,
           whoever
           reads
           
             Suref
             .
             p.
          
           48.
           
           &
           55.
           will
           find
           the
           
             Self-evidence
             of
             Tradition
          
           so
           explained
           ,
           that
           ,
           supposing
           it
           
             sufficiently
             plain
          
           &
           intelligible
           ,
           which
           I
           there
           proved
           ,
           and
           he
           here
           grants
           ,
           its
           Ruling
           power
           is
           as
           plainly
           made
           out
           as
           this
           Identical
           Proposition
           ,
           that
           
             the
             same
             is
             the
             same
             with
             it self
             :
          
           and
           particularly
           in
           my
           
             Method
             ,
             pag.
          
           16.
           and
           17.
           which
           kind
           of
           Propositions
           a
           man
           may
           be
           angry
           at
           ,
           but
           cannot
           so
           handsomly
           deny
           ;
           for
           ,
           if
           he
           could
           ,
           I
           suppose
           he
           rather
           would
           have
           done
           ●t
           ,
           than
           yielded
           the
           very
           point
           in
           Controversie
           ,
           and
           which
           is
           besides
           so
           favourable
           to
           Catholicks
           ,
           and
           destructive
           to
           his
           Cause
           .
           This
           possibly
           is
           the
           Cause
           of
           his
           Resentment
           against
           
             Identical
             Propositions
          
           ,
           of
           which
           he
           would
           ●evenge
           himself
           for
           the
           injury
           they
           have
           done
           him
           ▪
           and
           therefore
           in
           his
           Prefac●
           very
           politickly
           bids
           opens
           defiance
           to
           all
           the
           whole
           Tribe
           of
           such
           ill-condition'd
           Principles
           .
           In
           the
           mean
           time
           ,
           the
           beginning
           and
           end
           of
           that
           sixth
           Section
           are
           very
           observable
           .
           The
           Title
           is
           ,
           
             that
             the
             properties
             of
             a
             Rule
             of
             Faith
             do
          
           not
           
             belong
             to
             Tradition
          
           ;
           and
           this
           signifies
           ,
           that
           it
           
             is
             not
          
           the
           Rule
           of
           Faith
           :
           coming
           to
           make
           good
           this
           undertaking
           ,
           he
           granted
           that
           't
           is
           plain
           and
           intelligible
           ;
           and
           can
           ,
           if
           people
           stick
           to
           it
           ,
           
             preserve
             Christian
             Doctrine
             from
             change
          
           :
           and
           this
           signifies
           ,
           that
           
             the
             properties
             of
             a
             Rule
          
           do
           
             belong
             to
             it
          
           ,
           and
           that
           it
           is
           the
           Rule
           .
           For
           I
           do
           not
           remember
           he
           ever
           pretended
           there
           were
           two
           Rules
           of
           Faith
           ;
           wherefore
           since
           Tradition
           hath
           power
           to
           do
           what
           a
           Rule
           should
           do
           ,
           viz.
           preserve
           Faith
           uncorrupted
           
           and
           unchanged
           ,
           Tradition
           certainly
           
             is
             the
             Rule
          
           ,
           and
           so
           he
           expresly
           calls
           it
           ,
           p.
           49.
           
           
             But
             that
             this
             Rule
             hath
             alwayes
             been
             followed
             ,
          
           &c.
           and
           may
           for
           any
           thing
           appears
           here
           ,
           hold
           perhaps
           ,
           that
           Scripture
           
             is
             not
          
           the
           Rule
           .
           And
           yet
           all
           this
           while
           his
           Title
           is
           ,
           that
           Tradition
           had
           not
           the
           
             properties
             of
             a
             Rule
          
           ,
           or
           is
           
             no
             Rule
          
           .
           But
           the
           Conclusion
           is
           every
           jot
           as
           remarkable
           ,
           for
           he
           had
           no
           sooner
           
             readily
             granted
          
           all
           I
           pretended
           to
           prove
           ,
           but
           he
           as
           readily
           diverts
           the
           Reader
           from
           reflecting
           upon
           it
           ,
           by
           these
           words
           :
           
             But
             that
             this
             Rule
             has
             alwayes
             been
             followed
             ,
             nay
             that
             't
             is
             impossible
             there
             should
             have
             been
             any
             deviation
             from
             it
             (
             as
             he
             pretends
             )
             this
             we
             deny
             ,
             not
             only
             as
             untrue
             ,
             but
             as
             one
             of
             the
             most
             absurd
             Propositions
             that
             ever
             pretended
             to
             demonstrative
             evidence
             .
          
           Would
           any
           Reader
           suspect
           this
           serious
           clutter
           of
           words
           should
           be
           both
           untrue
           ,
           and
           nothing
           to
           purpose
           besides
           ?
           For
           ,
           it
           plainly
           speaks
           of
           a
           Question
           ,
           which
           is
           not
           the
           Question
           in
           that
           place
           .
           but
           reserv'd
           for
           another
           ,
           and
           which
           he
           should
           have
           let
           alone
           till
           its
           time
           come
           .
           Yet
           I
           was
           to
           blame
           to
           say
           ,
           it
           was
           
             nothing
             to
             purpose
          
           .
           For
           t
           is
           to
           great
           purpose
           ;
           and
           the
           Transition
           is
           so
           nimble
           and
           delicate
           ,
           that
           the
           Reader
           ceases
           to
           reflect
           upon
           the
           import
           of
           his
           concession
           ,
           and
           begins
           to
           think
           me
           a
           man
           of
           confidence
           ,
           and
           strange
           confidence
           too
           ,
           who
           can
           hold
           such
           palpable
           Nonsense
           .
           But
           pray
           where
           did
           I
           ever
           
             pretend
             't
             is
             unpossible
             there
             should
             have
             been
             any
             deviation
             from
          
           Tradition
           ?
           Sure
           't
           was
           in
           my
           sleep
           ,
           and
           the
           Dr.
           has
           taken
           me
           napping
           .
           Otherwise
           as
           far
           as
           I
           am
           acquainted
           with
           my self
           ,
           and
           mine
           own
           actions
           ,
           
           I
           am
           so
           far
           from
           having
           writ
           or
           said
           ,
           or
           so
           much
           as
           thought
           that
           there
           never
           was
           nor
           could
           be
           any
           deviation
           from
           it
           ;
           that
           on
           the
           contrary
           I
           have
           alwayes
           thought
           ,
           and
           have
           said
           and
           writ
           ,
           that
           there
           have
           been
           many
           deviations
           from
           it
           ,
           and
           
             as
             many
          
           as
           there
           have
           been
           Heresies
           in
           God's
           Church
           .
           Nay
           ,
           (
           as
           far
           as
           I
           remember
           )
           I
           have
           not
           said
           so
           much
           ,
           as
           that
           I
           had
           absolutely
           demonstrated
           there
           had
           or
           could
           be
           no
           total
           defection
           from
           it
           .
           Indeed
           I
           endeavour'd
           to
           demonstrate
           there
           could
           not
           ,
           but
           I
           pretended
           no
           more
           but
           to
           endeavour
           it
           ;
           and
           the
           Titles
           of
           the
           sixth
           and
           eighth
           Discourse
           in
           Surefooting
           will
           bear
           me
           witness
           .
           But
           I
           know
           not
           under
           what
           unlucky
           Planet
           the
           Dr.
           wrote
           this
           Discourse
           ,
           where
           nothing
           will
           fadge
           and
           every
           thing
           he
           says
           ,
           proves
           against
           h●mself
           .
           This
           untrue
           and
           absurd
           Proposition
           as
           he
           calls
           it
           ,
           and
           as
           it
           is
           indeed
           ,
           that
           
             't
             is
             impossible
             there
             should
             have
             been
             any
             deviation
             from
             Tradition
             ,
          
           implies
           at
           least
           thus
           much
           ,
           that
           this
           deviation
           is
           extrinsecal
           to
           the
           Nature
           of
           a
           Rule
           ;
           for
           else
           Scripture
           could
           not
           be
           said
           to
           be
           a
           Rule
           ;
           from
           which
           't
           is
           plain
           that
           many
           both
           can
           and
           do
           deviate
           .
           Wherefore
           the
           Proposition
           as
           absurd
           as
           it
           is
           not
           more
           absurd
           than
           it
           is
           to
           urge
           it
           against
           Tradition
           ;
           which
           ,
           whatever
           become
           of
           the
           Proposition
           ,
           is
           never
           a
           whit
           less
           a
           Rule
           .
           And
           indeed
           the
           true
           difference
           ,
           and
           true
           poin●
           of
           Controversie
           betwixt
           us
           stands
           thus
           :
           I
           say
           ,
           and
           prove
           ,
           and
           himself
           by
           granting
           all
           my
           5th
           .
           Discourse
           ,
           and
           that
           Tradition
           is
           plain
           ,
           grants
           ,
           that
           Tradition
           is
           so
           excellently
           qualifi'd
           for
           a
           Rule
           ,
           
           that
           let
           men
           but
           
             endeavor
             to
             follow
          
           it
           still
           to
           
             their
             power
          
           ,
           it
           will
           bring
           down
           the
           
             same
             uncorrupted
          
           Faith
           to
           the
           Worlds
           end
           :
           whereas
           't
           is
           known
           and
           evident
           ,
           that
           multitudes
           of
           men
           
             have
             follow'd
          
           and
           
             do
             foll●●
          
           Scripture
           
             to
             their
             power
          
           ,
           and
           differ
           enormously
           in
           their
           Tenets
           ,
           and
           that
           as
           far
           as
           contradiction
           will
           let
           them
           go
           ;
           as
           far
           as
           
             There
             is
             a
             Trinity
          
           ,
           and
           
             there
             is
             not
             a
             Trinity
             ;
             Christ
             is
             God
             ,
          
           ●nd
           
             Christ
             is
             not
             God
          
           ,
           than
           which
           as
           none
           can
           be
           more
           wide
           ,
           so
           ,
           execepting
           the
           Tenet
           of
           the
           Deity
           it self
           ,
           none
           can
           be
           more
           Fundamental
           ,
           or
           have
           greater
           influence
           upon
           Christian
           life
           .
        
         
           §
           6
           Reflecting
           then
           that
           I
           never
           said
           or
           thought
           it
           was
           self-evident
           that
           Tradition
           
             had
             alwayes
             been
             followed
          
           ,
           but
           only
           that
           it
           is
           of
           
             own
             nature
          
           〈◊〉
           evidently
           ,
           infallible
           Rule
           ,
           abstracting
           from
           being
           followed
           ,
           his
           answer
           to
           my
           Method
           is
           this
           :
           
             I
             have
             not
             spoken
             to
             the
             point
             before
             ,
             and
             therefore
             am
             not
             concern'd
             to
             speak
             to
             it
             now
             ,
             for
             why
             should
             people
             expect
             more
             from
             me
             here
             than
             elsewhere
             ?
          
           or
           rather
           ,
           
             I
             have
             granted
             the
             point
             already
             ,
             and
             therefor●
             am
             not
             concern'd
             to
             say
             more
             to
             it
             .
          
           And
           I
           ,
           for
           my
           part
           ,
           think
           he
           is
           in
           the
           right
           ;
           &
           because
           it
           seems
           a
           little
           unreasonable
           to
           require
           the
           same
           thing
           should
           be
           done
           twice
           ,
           I
           think
           it
           best
           to
           leave
           him
           to
           his
           sufficient-consideration
           ,
           and
           go
           on
           to
           the
           next
           .
           Onely
           ,
           I
           desire
           the
           Reader
           to
           reflect
           ,
           how
           empty
           a
           brag
           't
           is
           in
           the
           Drs.
           how
           partial
           in
           their
           Friends
           to
           magnify
           this
           peece
           as
           Vnanswerable
           .
           Yet
           in
           one
           Sense
           't
           is
           such
           ;
           for
           a
           
             Ready
             Grant
          
           of
           what
           's
           Evident
           Truth
           can
           never
           be
           answer'd
           ,
           or
           refuted
           .
        
         
         
           §
           7.
           
           His
           next
           Pretence
           is
           ,
           that
           my
           
             METHOD
             excludes
             from
             Salvation
             the
             far
             greatest
             part
             of
             our
             own
             Church
             .
          
           To
           which
           ,
           though
           enough
           hath
           been
           said
           already
           ,
           yet
           ,
           because
           the
           clearing
           this
           will
           at
           once
           give
           account
           of
           what
           I
           mean
           ,
           when
           I
           affirm
           Faith
           must
           be
           known
           antecedently
           to
           Church
           ,
           which
           bears
           a
           shew
           as
           if
           I
           held
           we
           are
           not
           to
           rely
           on
           the
           Church
           for
           our
           Faith
           :
           I
           shall
           be
           something
           larger
           in
           declaring
           this
           Point
           .
           To
           perform
           which
           more
           satisfactorily
           ,
           I
           note
           ,
           1.
           
           That
           those
           who
           are
           actually
           from
           their
           Child-hood
           in
           the
           Church
           ,
           have
           Faith
           instill'd
           into
           them
           after
           a
           different
           manner
           from
           those
           who
           were
           educated
           in
           another
           Profession
           ,
           and
           after
           come
           to
           embrace
           the
           right
           Faith.
           The
           form●●
           are
           imbu'd
           after
           a
           natural
           way
           with
           the
           Churches
           Doctrine
           ,
           and
           are
           educated
           in
           a
           high
           Esteem
           and
           Veneration
           of
           the
           Church
           it self
           :
           Whereas
           the
           Later
           are
           to
           acquire
           Faith
           by
           considering
           and
           looking
           into
           its
           Grounds
           ;
           and
           are
           educated
           rather
           in
           a
           hatred
           against
           the
           true
           Church
           than
           in
           any
           good
           opinion
           of
           her
           .
           The
           former
           therefore
           have
           the
           full
           weight
           of
           the
           Churches
           Authority
           ,
           both
           as
           to
           Naturals
           and
           Supernaturals
           actually
           apply'd
           to
           them
           and
           working
           its
           effect
           upon
           them
           ;
           Practical
           self-evidence
           both
           of
           the
           Credit
           due
           to
           so
           Grave
           ,
           Learned
           ,
           Ample
           and
           Sacred
           an
           Authority
           ,
           as
           also
           of
           the
           Holiness
           ,
           the
           Morality
           or
           Agreeableness
           of
           her
           Doctrine
           to
           Right
           Reason
           (
           which
           they
           actually
           experience
           )
           rendring
           in
           the
           mean
           time
           their
           Assent
           Connatural
           ,
           that
           is
           ,
           Rational
           or
           Virtuous
           .
           
           The
           later
           Fancy
           nothing
           Supernatural
           in
           her
           ,
           nor
           experience
           the
           Goodness
           of
           her
           Doctrine
           ,
           but
           have
           it
           represented
           to
           them
           as
           Wicked
           and
           Abhominable
           :
           In
           a
           word
           ,
           the
           Former
           have
           both
           Faith
           and
           the
           Reasons
           for
           it
           ,
           practically
           instill'd
           into
           them
           in
           a
           manner
           at
           the
           same
           time
           ,
           and
           growing
           together
           daily
           to
           new
           degrees
           of
           Perfection
           ,
           whereas
           ,
           the
           Later
           must
           have
           Reasons
           antecedently
           to
           Faith
           ,
           and
           apprehending
           
             as
             yet
          
           nothing
           Supernatural
           in
           the
           Church
           ,
           must
           begin
           with
           something
           Natural
           ,
           or
           meerly
           Humane
           ,
           which
           may
           be
           the
           Object
           of
           an
           unelevated
           Reason
           :
           and
           ,
           withal
           ,
           such
           as
           may
           be
           of
           its
           own
           nature
           able
           to
           satisfie
           rationally
           that
           haesitation
           and
           disquisitive
           doubt
           wherewith
           they
           are
           perple●●
           ,
           and
           settle
           them
           in
           a
           firm
           Belief
           .
           2.
           
           My
           Discourse
           in
           that
           Treatise
           ,
           (
           as
           appears
           by
           the
           Title
           )
           is
           intended
           for
           those
           who
           are
           yet
           
             to
             arrive
             at
             satisfaction
             in
             Religion
             ,
          
           that
           is
           ,
           for
           those
           who
           are
           
             not
             yet
          
           of
           the
           Church
           ;
           and
           ,
           so
           .
           I
           am
           to
           speak
           to
           their
           natural
           Reason
           ,
           by
           proposing
           something
           which
           is
           an
           Object
           proper
           and
           proportion'd
           to
           it
           ,
           and
           as
           it
           were
           ,
           leading
           them
           by
           the
           hand
           ,
           step
           by
           step
           to
           the
           Church
           ,
           though
           all
           the
           while
           they
           walk
           upon
           their
           own
           Legs
           ,
           and
           see
           with
           their
           own
           Eyes
           ;
           that
           is
           ,
           proceed
           upon
           plain
           Maxims
           of
           
             Humane
             Reason
          
           every
           step
           they
           take
           .
           3.
           
           Though
           I
           use
           the
           Abstract
           word
           [
           TRADITION
           ]
           yet
           I
           conceive
           no
           wise
           man
           will
           imagine
           I
           mean
           by
           it
           some
           
             Idea
             Platonica
          
           ,
           or
           separated
           Formalility
           hovering
           in
           the
           Air
           without
           any
           Subject
           ,
           but
           that
           the
           Thing
           I
           indeed
           meant
           to
           signifie
           by
           
           it
           ,
           is
           the
           Church
           ,
           as
           DELIVERING
           or
           as
           Testifying
           ,
           and
           ,
           (
           taking
           it
           as
           apply'd
           to
           those
           who
           are
           not
           yet
           capable
           to
           discern
           any
           Supernaturality
           in
           the
           Church
           )
           the
           Natural
           or
           Humane
           Authority
           of
           the
           Church
           ,
           or
           the
           Church
           Testifying
           she
           receiv'd
           this
           Faith
           uninterruptedly
           from
           the
           beginning
           .
           So
           that
           Tradition
           differs
           from
           Church
           ,
           as
           a
           man
           consider'd
           precisely
           as
           speaking
           and
           acting
           ,
           differs
           from
           Himself
           consider'd
           and
           exprest
           as
           
             such
             a
             Person
          
           ;
           which
           known
           by
           Speech
           and
           Carriage
           ,
           or
           by
           himself
           
             as
             speaking
          
           and
           acting
           ,
           other
           considerations
           also
           belonging
           to
           him
           ,
           which
           before
           lay
           hid
           ,
           and
           are
           involv'd
           ,
           or
           (
           as
           the
           Schools
           express
           it
           )
           confounded
           in
           the
           Subject
           (
           or
           Suppositum
           )
           become
           known
           likewise
           .
           So
           the
           Churches
           
             Humane
             Testimony
          
           or
           Tradition
           ,
           which
           (
           as
           was
           shown
           
             Sure
             ▪
             f.
          
           p.
           81
           ,
           82
           ,
           83.
           )
           is
           the
           greatest
           and
           most
           powerfully
           supported
           ,
           even
           naturally
           ,
           of
           any
           in
           the
           World
           ,
           is
           a
           proper
           and
           proportion'd
           object
           to
           their
           Reason
           who
           yet
           believe
           not
           the
           Church
           ;
           but
           ,
           it
           being
           known
           thence
           ▪
           that
           the
           Body
           who
           proceeds
           on
           that
           Ground
           ,
           possesses
           the
           first-deliver'd
           ,
           that
           is
           ,
           
             Right
             Faith
          
           ,
           and
           so
           is
           the
           
             true
             Church
          
           ,
           immediately
           all
           those
           Prerogatives
           and
           Supernatural
           Endowments
           apprehended
           by
           all
           who
           understand
           the
           nature
           of
           Faith
           to
           spring
           out
           of
           it
           ,
           or
           attend
           on
           it
           ,
           are
           known
           to
           appertain
           ,
           and
           to
           have
           ever
           appertain'd
           to
           the
           True
           Church
           ;
           and
           ,
           amongst
           the
           rest
           ,
           Goodness
           or
           Sanctity
           ,
           the
           proper
           Gift
           of
           the
           H.
           Ghost
           ,
           with
           all
           the
           Means
           to
           it
           ,
           which
           with
           an
           incomparable
           Efficacy
           strengthens
           the
           Souls
           of
           the
           Faithful
           as
           to
           the
           Delivery
           of
           Right
           Faith
           ;
           whence
           she
           is
           justly
           held
           and
           believ'd
           
           by
           the
           new-converted
           Faithful
           to
           be
           
             assisted
             by
             the
             H.
             Ghost
          
           ;
           which
           ,
           till
           some
           Motive
           
             meerly
             Humane
          
           had
           first
           introduc'd
           it
           into
           their
           Understandings
           ,
           that
           this
           was
           the
           
             True
             Church
          
           ,
           they
           could
           not
           possibly
           apprehend
           .
        
         
           §
           .
           8.
           
           In
           this
           way
           then
           of
           discoursing
           ,
           the
           Church
           is
           still
           the
           onely
           Ascertainer
           of
           Faith
           ,
           either
           taken
           in
           her
           whole
           Latitude
           ,
           as
           in
           those
           who
           are
           already
           Faithful
           ;
           or
           consider'd
           
             in
             part
          
           onely
           ,
           that
           is
           ,
           
             as
             delivering
          
           by
           way
           of
           naturally
           Testifying
           ,
           (
           which
           I
           here
           call
           Tradition
           )
           in
           order
           to
           those
           who
           are
           yet
           to
           embrace
           Faith.
           Whence
           appears
           the
           perfect
           groundlesness
           of
           Dr.
           T's
           Objection
           ,
           and
           how
           he
           wholly
           misunderstands
           my
           Doctrine
           in
           this
           point
           ,
           when
           he
           says
           the
           Discourse
           in
           my
           Method
           does
           
             Vnchristian
             the
             far
             greatest
             part
             of
             our
             own
             Church
             .
          
           For
           first
           ,
           he
           mistakes
           the
           Ground
           of
           Believing
           to
           those
           actually
           
             in
             the
             Church
          
           ,
           for
           that
           which
           is
           the
           Ground
           for
           those
           who
           are
           yet
           
             out
             of
             the
             Church
          
           ,
           to
           find
           
             which
             is
          
           the
           Church
           :
           Next
           ,
           since
           all
           Believers
           actually
           in
           the
           Church
           ,
           even
           to
           a
           Man
           ,
           rely
           on
           the
           Church
           both
           naturally
           and
           supernaturally
           assisted
           ,
           and
           I
           am
           diseoursing
           onely
           about
           the
           Natural
           means
           for
           those
           who
           are
           
             out
             of
             the
             Church
          
           to
           come
           to
           the
           Knowledge
           of
           it
           ,
           his
           Discourse
           amounts
           to
           this
           ,
           that
           ,
           because
           those
           who
           are
           yet
           coming
           to
           Faith
           ,
           rely
           onely
           on
           the
           Humane
           Testimony
           of
           the
           Church
           ,
           therefore
           they
           who
           are
           in
           the
           Church
           and
           rely
           upon
           the
           Church
           both
           humanely
           and
           divinely
           assisted
           ,
           are
           
             no
             Christians
          
           .
           In
           a
           word
           ,
           this
           way
           of
           Divinity
           or
           Resolution
           of
           Faith
           which
           I
           take
           ,
           makes
           every
           man
           ,
           both
           those
           in
           the
           Church
           ,
           
           and
           those
           out
           of
           it
           ,
           rely
           on
           the
           Churches
           Authority
           or
           Testimony
           diversly
           consider'd
           in
           order
           to
           their
           respective
           capacities
           ,
           and
           so
           still
           makes
           the
           
             Church
             THE
             PILLAR
             AND
             GROVND
             OF
             TRVTH
             ,
          
           which
           all
           Catholicks
           in
           the
           World
           (
           not
           so
           much
           as
           any
           one
           School-Divine
           excepted
           )
           hold
           the
           securest
           way
           that
           can
           be
           imagined
           ;
           And
           should
           any
           one
           dislike
           it
           ,
           I
           see
           not
           what
           he
           can
           with
           any
           show
           pretend
           .
           He
           must
           allow
           some
           Natural
           Motive
           antecedent
           to
           Faith
           ,
           and
           what
           is
           known
           by
           means
           of
           it
           ;
           that
           is
           ,
           he
           must
           grant
           some
           Motive
           antecedent
           to
           the
           Knowledge
           of
           Supernatural
           Assistance
           ,
           and
           where
           he
           will
           find
           in
           the
           whole
           World
           any
           such
           Motive
           stronger
           than
           is
           the
           Humane
           Authority
           of
           the
           Church
           as
           to
           matters
           of
           Faith
           ,
           I
           profess
           I
           know
           not
           ,
           nor
           I
           am
           confident
           can
           any
           man
           living
           imagine
           .
           If
           this
           then
           be
           ,
           absolutely
           speaking
           ,
           the
           securest
           way
           that
           is
           ,
           't
           is
           securer
           or
           firmer
           than
           is
           the
           way
           of
           proceeding
           upon
           Motives
           of
           Credibility
           ,
           and
           incomparably
           more
           secure
           than
           is
           that
           of
           resolving
           Faith
           into
           Motives
           onely
           Prudential
           .
           Though
           indeed
           ,
           things
           rightly
           stated
           and
           understood
           ,
           the
           Motives
           of
           Credibility
           are
           some
           of
           them
           Coincident
           with
           Tradition
           ,
           and
           the
           rest
           which
           can
           lay
           just
           claim
           to
           Certainty
           depend
           on
           it
           ,
           taken
           at
           large
           ,
           as
           their
           Ground
           ,
           as
           hath
           been
           prov'd
           in
           the
           Corollaries
           to
           Sure-footing
           .
        
         
           It
           may
           be
           ask'd
           ,
           Why
           ,
           since
           Tradition
           and
           Church
           are
           one
           and
           the
           same
           Thing
           ,
           I
           did
           not
           chuse
           to
           say
           ,
           that
           
             the
             CHVRCH
             gives
             us
             Knowledge
             of
             the
             first
             deliver'd
             Faith
          
           rather
           than
           that
           
             TRADITION
             
             does
             so
          
           ,
           seeing
           none
           could
           have
           scrupled
           or
           excepted
           against
           the
           former
           manner
           of
           Expression
           ;
           whereas
           this
           gives
           occasion
           of
           mis-apprehension
           to
           some
           unattentive
           Readers
           .
           I
           answer
           ,
           I
           us'd
           on
           that
           occasion
           the
           word
           [
           Tradition
           ]
           rather
           than
           the
           word
           [
           Church
           ]
           for
           the
           same
           reason
           the
           Geometricians
           use
           the
           words
           Line
           or
           Surface
           ,
           when
           they
           have
           a
           mind
           to
           express
           Body
           as
           Long
           or
           Broad
           ;
           for
           these
           are
           in
           reality
           the
           same
           thing
           with
           Body
           ;
           but
           ,
           in
           regard
           Body
           is
           the
           Subject
           of
           many
           other
           Considerations
           as
           well
           as
           these
           ,
           and
           these
           speak
           Body
           precisely
           according
           to
           the
           Considerations
           of
           Length
           and
           Breadth
           ,
           to
           which
           onely
           it
           was
           Intended
           to
           speak
           ,
           hence
           it
           was
           better
           both
           for
           Succinctness
           of
           Expression
           and
           Exactness
           of
           Science
           ,
           which
           is
           built
           on
           the
           perfect
           distinction
           of
           our
           Conceptions
           to
           use
           the
           Abstract
           or
           Distinguishing
           words
           [
           Line
           ]
           and
           [
           Surface
           ]
           rather
           than
           the
           Concrete
           or
           Confused
           word
           [
           Body
           ]
           which
           involves
           much
           more
           than
           the
           Discourser
           in
           that
           circumstance
           intended
           to
           consider
           or
           speak
           to
           .
           Now
           this
           being
           the
           very
           method
           observed
           in
           that
           Science
           which
           bears
           the
           name
           for
           the
           greatest
           Exactness
           in
           Discourse
           ,
           I
           much
           fear
           ,
           the
           Objecters
           mistake
           proceeds
           from
           not
           reflecting
           that
           whoever
           pretends
           to
           an
           Accurate
           and
           Connected
           way
           of
           Discourse
           ,
           and
           rigorously
           to
           conclude
           what
           he
           intends
           ,
           must
           either
           follow
           that
           best
           of
           Methods
           ,
           or
           he
           falls
           short
           of
           his
           Duty
           ,
           and
           wrongs
           his
           Cause
           .
        
         
           §
           .
           9.
           
           To
           clear
           this
           a
           little
           better
           ,
           and
           withal
           to
           apply
           it
           ,
           I
           shall
           make
           choice
           of
           another
           familiar
           
           Instance
           .
           We
           use
           to
           say
           in
           Common
           Speech
           that
           the
           Countenance
           or
           Carriage
           of
           a
           Man
           makes
           known
           his
           Genius
           .
           Now
           all
           these
           three
           ,
           
             viz.
             Countenance
             ,
             Carriage
          
           ,
           and
           Genius
           ,
           are
           in
           reality
           most
           evidently
           the
           same
           Thing
           with
           the
           Man
           himself
           ;
           onely
           they
           differ
           from
           it
           in
           the
           manner
           of
           Expression
           ;
           the
           word
           Man
           nominating
           the
           Whole
           or
           
             Intire
             Thing
          
           which
           is
           the
           Subject
           of
           all
           these
           and
           innumerable
           other
           Considerabilities
           ,
           confusedly
           imply'd
           in
           that
           word
           .
           The
           other
           three
           are
           more
           distinct
           indeed
           in
           their
           manner
           of
           signifying
           ,
           but
           they
           fall
           exceedingly
           short
           of
           the
           others
           vast
           extent
           ,
           and
           express
           Man
           but
           
             in
             part
          
           ,
           or
           onely
           a
           few
           Respects
           found
           in
           that
           Subject
           ,
           whereof
           some
           are
           less
           known
           ,
           some
           more
           ,
           and
           so
           a
           Means
           to
           know
           others
           .
           Whence
           it
           comes
           to
           pass
           that
           Countenance
           signifying
           Man
           as
           Looking
           ,
           or
           according
           to
           the
           outward
           Appearance
           of
           that
           part
           in
           him
           call'd
           the
           Face
           ;
           also
           Carriage
           signifying
           him
           as
           bearing
           or
           demeaning
           himself
           ;
           and
           ,
           lastly
           ,
           Genius
           ,
           as
           having
           such
           a
           peculiarity
           of
           Humour
           or
           Nature
           in
           him
           ,
           hence
           these
           words
           ,
           [
           
             The
             Speech
             ,
             Countenance
             ,
             and
             Carriage
             of
             a
             Man
             discover
             his
             Genius
          
           ]
           amount
           to
           this
           ,
           the
           Man
           according
           to
           his
           Speech
           ,
           Countenance
           ,
           or
           Carriage
           ,
           which
           are
           visible
           and
           more
           Intelligible
           Considerations
           belonging
           to
           him
           ,
           is
           a
           means
           to
           notifie
           himself
           to
           us
           according
           to
           something
           in
           him
           which
           is
           latent
           and
           less
           manifest
           ,
           viz.
           his
           Genius
           .
           This
           I
           say
           is
           the
           plain
           Sense
           of
           the
           other
           words
           ,
           onely
           this
           later
           manner
           of
           speaking
           is
           prolix
           and
           troublesome
           ,
           the
           other
           short
           and
           yet
           fully
           expressive
           of
           the
           Speakers
           Intention
           .
           Again
           ,
           
           the
           other
           manner
           of
           Expression
           is
           Proper
           and
           Apt
           ,
           whereas
           should
           one
           put
           it
           thus
           ,
           [
           
             The
             Man
             makes
             known
             the
             Man
          
           ]
           besides
           the
           confusedness
           of
           the
           expression
           ,
           since
           Man
           signifies
           the
           whole
           Intire
           Thing
           without
           distinguishing
           any
           particular
           Respects
           ,
           it
           would
           make
           the
           whole
           (
           or
           the
           self-same
           thing
           )
           abstracting
           from
           all
           different
           Respects
           to
           be
           before
           and
           
             after
             ,
             more
          
           known
           and
           less
           known
           than
           it
           sel●
           ▪
           which
           is
           a
           direct
           Contradiction
           .
        
         
           §
           .
           10.
           
           Applying
           then
           this
           Discourse
           .
           The
           word
           Church
           being
           a
           Congregation
           of
           Men
           ,
           answers
           in
           its
           way
           of
           expressing
           to
           the
           word
           Man
           in
           the
           Example
           now
           given
           ,
           and
           involves
           confusedly
           in
           its
           notion
           innumerable
           Considerations
           belonging
           to
           that
           Body
           ;
           of
           which
           
             True
             Faith
          
           ,
           which
           is
           ,
           as
           it
           were
           ,
           the
           Genius
           or
           Nature
           of
           the
           True
           Church
           ,
           is
           of
           it self
           latent
           ,
           unknown
           ,
           and
           far
           from
           self-discoverable
           .
           Others
           ,
           such
           as
           is
           the
           Humane
           Testimony
           of
           the
           Church
           ,
           meant
           in
           those
           Circumstances
           by
           the
           word
           [
           Tradition
           ]
           in
           regard
           it
           depends
           on
           Testifying
           Authority
           ,
           is
           more
           known
           ,
           and
           being
           Oral
           and
           Practical
           ,
           fitly
           corresponds
           to
           Speech
           ,
           Countenance
           ,
           Carriage
           ,
           and
           such-like
           .
           It
           being
           known
           then
           by
           this
           means
           that
           such
           a
           Body
           has
           in
           it
           the
           first-deliver'd
           ,
           or
           True
           Faith
           ,
           't
           is
           known
           immediately
           that
           having
           in
           it
           the
           Genius
           or
           Nature
           of
           a
           True
           Church
           ,
           't
           is
           indeed
           the
           True
           Church
           :
           Again
           ,
           it
           being
           known
           likewise
           and
           conceived
           by
           all
           who
           understand
           what
           is
           meant
           by
           that
           word
           ,
           that
           True
           Faith
           is
           a
           firm
           Adhesion
           to
           Christs
           Doctrine
           ,
           also
           it
           being
           apprehended
           by
           those
           against
           whom
           we
           dispute
           (
           nay
           demonstrable
           
           out
           of
           the
           nature
           of
           that
           Doctrine
           )
           that
           't
           is
           a
           means
           to
           
             love
             God
             above
             all
             things
          
           ;
           hence
           't
           is
           justly
           concluded
           that
           there
           is
           in
           the
           Generality
           ,
           or
           in
           great
           Multitudes
           of
           this
           Body
           ,
           a
           due
           love
           of
           Heaven
           call'd
           Sanctity
           or
           Charity
           ,
           which
           is
           the
           Gift
           peculiarly
           attributed
           to
           the
           H.
           Ghost
           ;
           and
           it
           being
           known
           and
           experienc'd
           by
           those
           already
           in
           the
           Church
           that
           this
           Love
           of
           Heaven
           or
           Sanctity
           gives
           the
           Faithful
           a
           particular
           Strength
           and
           Power
           to
           perform
           all
           good
           Duties
           ,
           and
           this
           of
           preserving
           uncorrupted
           the
           deliver'd
           Faith
           being
           one
           ,
           and
           that
           a
           most
           concerning
           one
           ,
           hence
           they
           come
           to
           know
           that
           the
           Church
           is
           
             assisted
             by
             the
             H.
             Ghost
          
           ,
           as
           in
           all
           other
           good
           Duties
           ,
           so
           especially
           in
           this
           ,
           of
           delivering
           and
           continually
           proposing
           Right
           Faith
           :
           So
           that
           (
           as
           Reason
           requires
           )
           by
           some
           Natural
           and
           therefore
           more
           easily-known
           Assistances
           belonging
           to
           the
           Church
           ,
           those
           out
           of
           her
           are
           brought
           to
           the
           knowledge
           that
           she
           is
           
             Supernaturally
             assisted
          
           .
           This
           is
           the
           Method
           I
           take
           in
           resolving
           Faith
           :
           If
           any
           man
           can
           show
           me
           any
           other
           that
           is
           either
           more
           solid
           ,
           more
           orderly
           ,
           more
           connatural
           and
           agreeable
           to
           the
           nature
           of
           Faith
           ,
           or
           more
           honourable
           to
           Gods
           Church
           ,
           I
           shall
           as
           willingly
           and
           easily
           quit
           it
           ,
           as
           I
           now
           out
           of
           long
           and
           serious
           consideration
           embrace
           and
           firmly
           adhere
           to
           it
           .
           But
           it
           appears
           plain
           to
           me
           ,
           that
           whoever
           contradicts
           this
           ,
           especially
           as
           to
           that
           point
           which
           occasion'd
           this
           Discourse
           ,
           must
           withal
           contradict
           a
           Maxim
           on
           which
           all
           Science
           is
           principally
           built
           ,
           namely
           ,
           that
           
             The
             Definition
             is
             more
             known
             than
             the
             Notion
             defin'd
          
           ;
           which
           I
           take
           to
           be
           understood
           not
           onely
           of
           the
           Whole
           Definition
           ,
           
           but
           of
           each
           single
           part
           of
           it
           ;
           for
           if
           any
           one
           part
           be
           more
           obscure
           than
           the
           thing
           defin'd
           ,
           the
           whole
           Definition
           ,
           as
           having
           that
           obscure
           part
           in
           it
           ,
           must
           necessarily
           be
           more
           obscure
           likewise
           .
           Wherefore
           the
           Definition
           of
           a
           Church
           being
           
             Coetus
             Fidelium
          
           ,
           &c.
           
           
             A
             Congregation
             of
             Faithful
          
           ,
           &c.
           the
           notion
           of
           Faithful
           (
           and
           consequently
           ,
           of
           Faith
           )
           must
           either
           be
           more
           Known
           and
           Knowable
           than
           that
           of
           Church
           ,
           and
           consequently
           antecedent
           to
           it
           in
           right
           method
           of
           Discourse
           ,
           or
           the
           Definition
           would
           be
           obscurer
           than
           the
           Thing
           defin'd
           ,
           which
           if
           it
           be
           said
           ,
           I
           must
           confess
           I
           know
           not
           to
           what
           end
           Definitions
           are
           ,
           or
           why
           they
           do
           not
           rather
           conduce
           to
           Ignorance
           than
           to
           Science
           .
           Add
           ,
           that
           True
           Faith
           being
           most
           Intrinsecal
           and
           Essential
           to
           a
           Church
           ,
           't
           is
           by
           consequence
           a
           more
           forcible
           and
           demonstrative
           Argument
           to
           convince
           inevitably
           that
           such
           a
           Body
           in
           which
           't
           is
           found
           is
           the
           True
           Church
           ,
           than
           is
           any
           Extrinsecal
           Mark
           whatsoever
           .
           And
           if
           it
           be
           objected
           that
           Extrinsecal
           Marks
           are
           more
           easily
           Knowable
           ,
           I
           doubt
           not
           but
           in
           those
           who
           are
           led
           away
           by
           superficial
           Appearances
           there
           is
           some
           show
           of
           Reason
           in
           this
           Objection
           ,
           but
           I
           utterly
           deny
           that
           if
           we
           go
           to
           the
           bottom
           to
           settle
           the
           Absolute
           Certainty
           of
           any
           of
           these
           Marks
           ,
           any
           of
           them
           can
           be
           known
           
             at
             all
          
           ,
           much
           less
           
             more
             easily
             known
          
           ,
           if
           the
           Certainty
           of
           Tradition
           in
           visible
           and
           practical
           matters
           of
           Fact
           be
           questionable
           ;
           and
           that
           neither
           Scripture
           ,
           Fathers
           ,
           Councils
           ,
           Histories
           ,
           Monuments
           ,
           or
           any
           thing
           else
           of
           that
           nature
           can
           pretend
           to
           Absolute
           Certainty
           ,
           if
           Tradition
           be
           Uncertain
           ,
           or
           can
           pretend
           to
           be
           known
           ,
           
           unless
           Tradition
           be
           first
           -
           (
           that
           is
           ,
           
             more
             -
             )
             known
          
           ,
           as
           is
           shown
           particularly
           in
           the
           Corollaries
           to
           Sure-footing
           .
        
         
           §
           .
           11.
           
           Hence
           is
           seen
           that
           the
           word
           [
           Tradition
           ]
           is
           taken
           in
           a
           threefold
           sence
           ;
           For
           the
           Way
           of
           Tradition
           or
           Delivery
           taken
           at
           large
           ;
           For
           the
           Humane
           or
           Natural
           Authority
           of
           the
           Church
           ,
           as
           delivering
           ;
           And
           lastly
           ,
           for
           its
           Divinely-assisted
           or
           Supernatural
           Authority
           ,
           call'd
           properly
           Christian.
           When
           't
           is
           taken
           in
           one
           fence
           ,
           when
           in
           another
           ,
           the
           nature
           of
           the
           matter
           in
           hand
           and
           the
           concomitant
           circumstances
           will
           evidently
           determine
           .
           Onely
           we
           must
           note
           that
           these
           three
           Notions
           are
           not
           adequately
           contradistinct
           ,
           the
           later
           still
           including
           the
           former
           ,
           as
           
             Length
             ,
             Breadth
          
           ,
           and
           Depth
           do
           in
           
             Continu'd
             Quantity
          
           .
           For
           ,
           The
           
             Humane
             Authority
          
           of
           the
           Church
           includes
           
             Tradition
             taken
             at
             large
          
           ,
           and
           adds
           to
           it
           the
           
             best
             Assistances
             of
             Nature
          
           ,
           as
           is
           shown
           Sure-f
           .
           p.
           82
           ,
           83.
           
           The
           Supernatural
           Authority
           includes
           all
           found
           in
           the
           other
           two
           ,
           and
           adds
           to
           it
           
             the
             best
             Assistances
             of
             Grace
          
           ,
           as
           is
           particularly
           declared
           there
           from
           p.
           84.
           to
           p.
           93.
           
           So
           that
           all
           the
           Perfection
           of
           Tradition
           that
           is
           imaginable
           is
           to
           be
           found
           in
           that
           which
           we
           call
           Christian
           ,
           or
           in
           the
           
             Testifying
             Authority
             of
             Christs
             Church
          
           .
        
         
           §
           .
           12.
           
           But
           because
           't
           is
           still
           D.
           T
           's
           best
           play
           to
           make
           use
           of
           Extrinsecal
           Exceptions
           so
           to
           divert
           the
           Readers
           Eye
           ,
           and
           avoid
           answering
           my
           Intrinsecal
           Reasons
           taken
           from
           the
           nature
           of
           the
           Things
           ,
           with
           which
           he
           is
           loth
           to
           grapple
           ;
           and
           since
           amongst
           the
           rest
           ,
           he
           is
           very
           frequent
           at
           this
           Impertinent
           Topick
           of
           my
           discoursing
           the
           Grounds
           of
           Faith
           after
           
           a
           different
           manner
           than
           other
           Divines
           do
           ,
           it
           were
           not
           amiss
           ,
           omitting
           many
           pregnant
           Instances
           which
           might
           be
           collected
           out
           of
           Dr.
           Stratford
           ,
           the
           Learned
           Author
           of
           
             Protestancy
             without
             Principles
          
           ,
           and
           many
           others
           to
           the
           same
           purpose
           ,
           to
           show
           how
           far
           he
           mistakes
           in
           this
           point
           ,
           by
           instancing
           in
           one
           Controvertist
           of
           eminent
           both
           Fame
           and
           Learning
           as
           any
           in
           his
           time
           ;
           one
           who
           writ
           before
           
           Rushworth's
           Dialogues
           appeared
           ,
           or
           perhaps
           were
           thought
           of
           ,
           and
           so
           cannot
           be
           suspected
           a
           Follower
           of
           that
           
             New
             Way
          
           ,
           as
           Dr.
           T.
           call
           it
           :
           I
           mean
           Mr.
           Fisher.
           This
           able
           Controvertist
           ,
           in
           his
           
             Censure
             of
             Dr.
          
           White
           's
           Reply
           ,
           p.
           83
           ,
           84
           ,
           maintains
           that
           VNWRITTEN
           (
           that
           is
           ,
           Oral
           and
           Practical
           )
           TRADITION
           is
           the
           
             PRIME
             GROVND
             OF
             FAITH
             ,
             more
             Fundamental
             than
             Scripture
             ,
          
           and
           shows
           how
           his
           Adversary
           Mr.
           White
           the
           Minister
           grants
           in
           effect
           the
           same
           .
           In
           his
           
             Answer
             to
             the
             nine
             Points
          
           ,
           p.
           27.
           he
           concludes
           strongly
           that
           
             Scriptures
             are
             not
             the
             Prime
             Principles
             of
             Faith
             supposed
             before
             Faith
             ,
             which
             Infidels
             seeing
             to
             be
             True
             ,
             resolve
             to
             believe
             the
             Mysteries
             of
             Faith
             ,
             but
             onely
             are
             secondary
             Truths
             ,
             dark
             and
             obscure
             in
             themselves
             ,
             believed
             upon
             the
             Prime
             Principles
             of
             Faith.
          
           Which
           words
           as
           amply
           and
           fully
           express
           that
           Scripture
           is
           not
           the
           express
           Rule
           of
           Faith
           as
           can
           be
           imagin'd
           :
           For
           how
           should
           that
           have
           in
           it self
           the
           nature
           of
           an
           Intellectual
           Rule
           ,
           which
           
             in
             it self
             is
             dark
             and
             obscure
             ?
          
           Or
           how
           can
           that
           which
           is
           believed
           upon
           the
           
             Prime
             Principles
          
           (
           that
           is
           ,
           partly
           at
           least
           ,
           upon
           the
           Ground
           or
           Rule
           of
           Faith
           ,
           be
           any
           part
           of
           that
           Rule
           ;
           since
           what
           's
           
           believ'd
           is
           the
           Object
           of
           Faith
           ,
           and
           so
           presupposes
           the
           
             Rule
             of
             Faith.
          
           Also
           in
           the
           
           beginning
           of
           his
           Argument
           he
           makes
           the
           
             Prim●
             Principles
             of
             Faith
          
           (
           or
           
             Vnwritten
             Tradition
          
           as
           he
           elsewhere
           calls
           it
           ,
           that
           is
           ,
           the
           same
           we
           mean
           by
           Oral
           and
           
             Practical
             )
             evident
             in
             it self
          
           .
           And
           p.
           40.
           he
           puts
           the
           Question
           between
           us
           and
           Protestants
           ,
           to
           be
           
             what
             is
             the
             external
             Infallible
             Ground
             unto
             which
             Divine
             Inspiration
             moveth
             men
             to
             adhere
             ,
             that
             they
             may
             be
             settled
             in
             the
             true
             saving
             Faith.
          
           Where
           ,
           first
           ,
           besides
           Gods
           grace
           moving
           us
           to
           every
           good
           Act
           ,
           (
           which
           all
           Catholicks
           hold
           to
           be
           necessary
           )
           there
           is
           requisite
           ,
           according
           to
           him
           ,
           an
           
             External
             Infallible
             Ground
          
           ;
           next
           ,
           that
           without
           such
           a
           Ground
           a
           man
           cannot
           be
           
             settled
             in
             true
             saving
             Faith.
          
           Again
           ,
           p.
           38
           ▪
           coming
           to
           lay
           the
           ground
           of
           knowing
           any
           Doctrine
           to
           be
           Apostolical
           ,
           he
           mentions
           none
           but
           onely
           
             Publick
             Catholick
             Tradition
          
           taught
           unanimously
           and
           perpetually
           by
           Pastors
           ;
           which
           p.
           37.
           he
           calls
           
             a
             Rule
             Infallible
          
           ,
           and
           says
           that
           onely
           Hereticks
           charge
           it
           to
           be
           Fallible
           ;
           where
           also
           he
           explains
           the
           meaning
           of
           his
           Principle
           ,
           that
           [
           
             The
             Apostolical
             Doctrine
             is
             the
             Catholick
          
           ]
           after
           this
           manner
           ,
           
             The
             Doctrine
             which
             is
             deliver'd
             from
             the
             Apostles
             by
             the
             Tradition
             of
             whole
             Christian
             Worlds
             of
             Fathers
             unto
             whole
             Christian
             Worlds
             of
             Children
             ,
          
           &c.
           
           Of
           this
           Tradition
           (
           which
           by
           the
           words
           now
           cited
           appears
           to
           be
           evidently
           the
           same
           I
           defend
           )
           he
           affirms
           (
           p.
           38.
           )
           that
           
             't
             is
             prov'd
             to
             be
             simply
             Infallible
             by
             the
             very
             nature
             thereof
          
           ;
           and
           quotes
           Suarez
           to
           say
           that
           
             't
             is
             the
             highest
             degree
             of
             humane
             Certitude
             ;
             of
             which
             it
             may
             simply
          
           (
           or
           absolutely
           )
           
             be
             said
          
           [
           Non
           posse
           illi
           falsum
           subesse
           ]
           
             that
             't
             is
          
           IMPOSSIBLE
           IT
           SHOULD
           BE
           FALSE
           .
           Can
           any
           thing
           be
           
           produc'd
           more
           expresly
           abetting
           my
           way
           of
           Discoursing
           the
           Grounds
           of
           Faith
           ?
           Nothing
           certainly
           ,
           unless
           it
           be
           that
           which
           immediately
           follows
           ,
           containing
           the
           reason
           why
           Tradition
           is
           
             by
             the
             very
             nature
             of
             it
             simply
             Infallible
             .
             For
          
           (
           says
           he
           )
           
             Tradition
             being
             full
             Report
             about
             what
             was
          
           EVIDENT
           UNTO
           SENSE
           ,
           
             to
             wit
             ,
             what
             Doctrines
             and
             Scriptures
             the
             Apostles
             publickly
             deliver'd
             unto
             the
             World
             ,
             it
             is
             IMPOSSIBLE
             it
             should
             be
             FALSE
             ;
             Worlds
             of
             Men
             CANNOT
             be
             uniformly
             mistaken
             and
             deceiv'd
             about
             a
             matter
             Evident
             to
             Sense
             ;
             and
             ,
             not
             being
             deceiv'd
             ,
             being
             so
             many
             in
             number
             ,
             so
             divided
             in
             place
             ,
             of
             so
             different
             affections
             and
             conditions
             ,
             IT
             IS
             IMPOSSIBLE
             they
             should
             so
             have
             agreed
             in
             their
             Tale
             ,
             had
             they
             so
             maliciously
             resolv'd
             to
             deceive
             the
             World.
          
           Observe
           here
           ,
           1.
           
           That
           he
           alledges
           onely
           Natural
           Motives
           ,
           or
           speaks
           onely
           of
           Tradition
           as
           it
           signifies
           the
           Humane
           Authority
           of
           the
           Church
           ,
           that
           is
           ,
           as
           taken
           in
           the
           same
           sense
           wherein
           I
           took
           it
           in
           my
           Method
           .
           2.
           
           He
           goes
           about
           to
           show
           out
           of
           
             its
             very
             nature
          
           ,
           (
           that
           is
           ,
           to
           demonstrate
           )
           't
           is
           absolutely
           Infallible
           .
           3.
           
           He
           makes
           this
           Tradition
           or
           
             Humane
             Authority
          
           of
           the
           Church
           an
           Infallible
           Deriver
           down
           or
           Ascertainer
           that
           what
           is
           now
           held
           upon
           that
           tenure
           is
           the
           
             Apostles
             Doctrine
          
           ,
           or
           the
           
             first-taught
             Faith
          
           ;
           which
           once
           known
           ,
           those
           who
           are
           yet
           Unbelievers
           may
           infallibly
           know
           that
           Body
           that
           proceeds
           upon
           it
           to
           possess
           the
           true
           Faith
           ,
           and
           consequently
           infallibly
           know
           the
           true
           Church
           ;
           which
           being
           the
           very
           way
           I
           took
           in
           my
           Method
           ,
           and
           other
           T●eatises
           ,
           it
           may
           hence
           be
           discern'd
           with
           how
           little
           reason
           Dr.
           T.
           excepts
           against
           it
           as
           so
           superlatively
           singular
           .
        
         
         
           But
           to
           proceed
           .
           Hence
           p.
           40.
           he
           avers
           that
           the
           
             proof
             of
             Tradition
             is
             so
             full
             and
             sufficient
             that
             it
             convinceth
             Infidels
          
           (
           that
           is
           ,
           those
           who
           have
           onely
           natural
           Reason
           to
           guide
           themselves
           by
           .
           )
           
             For
             though
          
           (
           saith
           he
           )
           
             they
             be
             blind
             not
             to
             see
             the
             Doctrine
             of
             the
             Apostles
             to
             be
             Divine
             ,
             yet
             are
             they
             not
             so
             void
             of
             common
             sense
             ,
             impudent
             and
             obstinate
             as
             to
             deny
             the
             Doctrine
             of
             Christian
             Catholick
             Tradition
             to
             be
             truly
             Christian
             and
             Apostolical
             .
          
           And
           p.
           41.
           
           
             The
             ONELY
             MEANS
             whereby
             men
             succeeding
             the
             Apostles
             may
             know
             assuredly
             what
             Scriptures
             and
             Doctrines
             they
             deliver'd
             to
             the
             Primitive
             Catholick
             Church
             ,
             is
             the
             Catholick
             Tradition
             by
             Worlds
             of
             Christian
             Fathers
             and
             Pastors
             ,
             unto
             Worlds
             of
             Christian
             Children
             and
             Faithful
             People
          
           :
           Which
           words
           as
           fully
           express
           that
           Tradition
           is
           the
           ONELY
           or
           SOLE
           
             Rule
             of
             Faith
          
           as
           can
           be
           imagin'd
           .
           And
           whereas
           some
           hold
           that
           an
           Inward
           working
           of
           God's
           Spirit
           supplies
           the
           Conclusiveness
           of
           the
           Motive
           ,
           this
           Learned
           Writer
           p.
           46
           ▪
           on
           the
           contrary
           affirms
           ,
           that
           
             Inward
             Assurance
             without
             any
             EXTERNAL
             INFALLIBLE
             Ground
             to
             assure
             men
             of
             TRVTH
             ,
             is
             proper
             unto
             the
             Prophets
             and
             the
             first
             Publishers
             of
             Christian
             Religion
             .
          
           And
           ,
           lastly
           ,
           (
           to
           omit
           others
           )
           p.
           47.
           he
           discourses
           thus
           :
           
             If
             any
             object
             that
             the
             Senses
             of
             men
             in
             this
             Search
             may
             be
             deceiv'd
             through
             natural
             invincible
             Fallibility
             of
             their
             Organs
             ,
             and
             so
             no
             Ground
             of
             Faith
             that
             is
             altogether
             Infallible
             :
             I
             answer
             ,
             that
             Evidence
             had
             by
             Sense
             being
             but
             the
             private
             of
             one
             man
             ,
             is
             naturally
             and
             physically
             Infallible
             ;
             but
             when
             the
             same
             is
             also
             Publick
             and
             Catholick
             ▪
             that
             is
             ,
             when
             a
             whole
             World
             of
             men
             concur
             with
             him
             ,
             then
             his
             Evidence
             is
             
             ALTOGETHER
             INFALLIBLE
             .
          
           And
           now
           I
           would
           gladly
           know
           what
           there
           is
           in
           any
           of
           my
           Books
           touching
           the
           Ground
           of
           Faith
           which
           is
           not
           either
           the
           self-same
           ,
           or
           else
           necessarily
           consequent
           or
           at
           least
           very
           consonant
           to
           what
           I
           have
           here
           cited
           from
           this
           Judicious
           Author
           and
           Great
           Champion
           of
           Truth
           in
           his
           Days
           ,
           whose
           Coincidency
           with
           other
           Divines
           into
           the
           same
           manner
           of
           Explication
           ,
           argues
           strongly
           that
           it
           was
           onely
           the
           same
           unanimous
           Notion
           and
           Conceit
           of
           Faith
           and
           of
           true
           Catholick
           Grounds
           which
           could
           breed
           this
           conspiring
           into
           the
           same
           way
           of
           discoursing
           ,
           and
           almost
           the
           self-same
           words
           .
        
         
           §
           .
           13.
           
           Hence
           is
           seen
           how
           justly
           D.
           T.
           when
           he
           wanted
           something
           else
           to
           say
           ,
           still
           taxed
           me
           with
           singularity
           in
           accepting
           of
           nothing
           but
           
             Infallibility
             built
             on
             absolutely-conclusive
             Motives
          
           ,
           with
           talking
           such
           Paradoxes
           as
           he
           
             doubts
             whether
             ever
             they
             enter'd
             into
             any
             other
             mans
             mind
             ;
             that
             all
             mankind
             excepting
          
           J.
           S
           
             have
             hitherto
             granted
             that
             no
             Humane
             Vnderstanding
             is
             secur'd
             from
             possibility
             of
             Mistake
             from
             its
             own
             nature
          
           ;
           that
           my
           Grounds
           
             exclude
             from
             Salvation
             ,
             and
             excommunicate
             the
             Generality
             of
             our
             own
             Church
          
           ;
           that
           
             no
             man
             before
          
           J.
           S.
           
             was
             so
             hardy
             as
             to
             maintain
          
           that
           
             the
             Testimony
             of
          
           Fallible
           men
           (
           which
           word
           [
           Fallible
           ]
           is
           of
           his
           own
           adding
           ,
           mine
           being
           
             of
             Mankind
             relying
             on
             Sensations
             )
             is
             Infallible
          
           :
           that
           this
           is
           a
           
             new
             way
          
           ,
           and
           twenty
           such
           insignificant
           Cavils
           .
           But
           the
           thing
           which
           breeds
           his
           vexation
           is
           ,
           that
           ,
           as
           my
           Reason
           inclines
           me
           ,
           I
           joyn
           with
           those
           who
           are
           the
           most
           solid
           and
           Intelligent
           Party
           of
           Divines
           ,
           that
           is
           ,
           indeed
           ,
           I
           stick
           to
           ,
           and
           pursue
           ,
           and
           
           explain
           ,
           and
           endeavour
           to
           advance
           farther
           those
           Grounds
           which
           I
           see
           are
           built
           on
           the
           natures
           of
           the
           Things
           .
           Would
           I
           onely
           talk
           of
           Moral
           Certainty
           ,
           Probabilities
           ,
           and
           such
           wise
           stuff
           ,
           when
           I
           am
           settling
           Faith
           ,
           I
           doubt
           not
           but
           he
           would
           like
           me
           exceedingly
           ;
           for
           then
           his
           own
           side
           might
           be
           probable
           too
           ,
           which
           sandy
           Foundation
           is
           enough
           for
           such
           a
           Mercurial
           Faith
           as
           nothing
           but
           Interest
           is
           apt
           to
           fix
           .
        
      
       
         
         
           DISCOURSE
           VIII
           .
        
         
           
             In
             what
             manner
             Dr.
             T.
             Answers
             my
             
               Letter
               of
               Thanks
            
             .
             His
             Attempt
             to
             clear
             Objected
             Faults
             by
             committing
             New
             Ones
             .
          
        
         
           §
           .
           1.
           
           MY
           Confuter
           has
           at
           length
           done
           with
           my
           
             Faith
             Vindicated
          
           ,
           and
           my
           Methed
           ,
           and
           has
           not
           he
           done
           well
           ,
           think
           you
           ,
           and
           approv'd
           himself
           an
           excellent
           Confuter
           ?
           He
           onely
           broke
           his
           Jests
           upon
           every
           passage
           he
           took
           notice
           of
           in
           the
           former
           ,
           except
           one
           ;
           without
           ever
           heeding
           or
           considering
           ,
           much
           less
           attempting
           to
           Answer
           any
           one
           single
           Reason
           of
           those
           many
           there
           alledg'd
           ;
           and
           as
           for
           that
           one
           passage
           in
           which
           he
           seem'd
           
             serious
             ,
             viz.
          
           how
           the
           Faithful
           are
           held
           by
           me
           Infallible
           in
           their
           Faith
           ,
           he
           quite
           mistook
           it
           throughout
           .
           Again
           ,
           as
           for
           my
           Method
           ,
           he
           first
           gave
           a
           wrong
           Character
           of
           it
           ,
           and
           next
           pretended
           it
           wholly
           to
           rely
           upon
           a
           point
           which
           he
           had
           
             sufficiently
             considered
          
           ,
           that
           is
           ,
           which
           he
           had
           
             readily
             granted
          
           ,
           but
           offer'd
           not
           one
           syllable
           of
           Answer
           to
           any
           one
           Reason
           in
           It
           neither
           .
           My
           
             Letter
             of
             Thanks
          
           is
           to
           be
           overthrown
           next
           ;
           And
           ,
           First
           ,
           he
           says
           he
           
             will
             wholly
             pass
             by
             the
             Passion
             of
             it
          
           ;
           and
           I
           assure
           the
           Reader
           so
           he
           does
           the
           Reason
           of
           it
           too
           ,
           for
           he
           speaks
           not
           a
           word
           to
           any
           one
           piece
           of
           it
           .
           Next
           ,
           he
           complains
           of
           the
           ill-Language
           ;
           
           which
           he
           says
           
             proceeded
             from
             a
             gall'd
             and
             uneasie
             mind
             .
          
           He
           says
           partly
           true
           ;
           For
           nothing
           can
           be
           more
           uneasie
           to
           me
           ,
           than
           ,
           when
           I
           expected
           a
           Sober
           and
           Scholar-like
           Answer
           ,
           to
           find
           onely
           a
           prettily-worded
           Fardle
           of
           Drollery
           and
           Insincerity
           .
           I
           wonder
           what
           gall'd
           him
           when
           he
           lavish'd
           out
           so
           much
           ill-language
           in
           Answer
           to
           
             Sure
             footing
          
           .
           in
           which
           Treatise
           there
           was
           not
           one
           passiona●e
           word
           ,
           not
           one
           syllable
           of
           Irony
           ,
           or
           any
           thing
           in
           the
           least
           of
           an
           impertinent
           nature
           ,
           but
           a
           serious
           pursu●t
           of
           the
           Point
           by
           way
           of
           Reason
           from
           the
           beginning
           to
           the
           end
           .
           It
           seems
           ,
           there
           being
           in
           it
           no
           show
           of
           Passion
           ,
           it
           was
           the
           Reason
           of
           it
           which
           gall'd
           and
           was
           so
           uneasie
           to
           him
           .
           What
           need
           was
           there
           to
           fall
           into
           such
           down
           right
           Rudeness
           as
           to
           call
           a
           Proposition
           of
           mine
           ,
           for
           which
           I
           offer'd
           my
           Reasons
           ,
           
             most
             impudent
          
           ,
           (
           as
           did
           Dr.
           
             T.
             Rule
             of
             Faith
          
           ,
           p.
           173.
           )
           and
           in
           forty
           other
           places
           to
           make
           the
           Droll
           supply
           the
           Divine
           ?
           Was
           it
           not
           enough
           to
           answer
           the
           Reasons
           ,
           and
           let
           the
           World
           judge
           ?
           If
           he
           can
           show
           any
           such
           rude
           Language
           in
           my
           
             Letter
             of
             Thanks
          
           ,
           I
           here
           blame
           my self
           for
           it
           ,
           though
           it
           be
           
             responsum
             non
             dictum
          
           .
           The
           worst
           word
           I
           use
           is
           charging
           h●m
           with
           falsifying
           my
           words
           and
           sense
           ;
           and
           it
           seems
           to
           me
           but
           hard
           Law
           ,
           if
           he
           may
           take
           the
           liberty
           to
           commit
           such
           Faults
           frequently
           ,
           and
           I
           may
           not
           so
           much
           as
           name
           his
           Faults
           ,
           when
           't
           is
           my
           Duty
           as
           his
           Answerer
           to
           discover
           them
           .
        
         
           §
           .
           2.
           
           He
           would
           clear
           himself
           of
           some
           Faults
           objected
           ;
           to
           do
           which
           ,
           he
           summons
           together
           all
           his
           best
           Arts
           ;
           First
           ,
           he
           picks
           out
           generally
           what
           
           can
           best
           bear
           a
           show
           of
           Reply
           .
           Next
           ,
           he
           counterfeits
           a
           wrong
           Objection
           ,
           and
           lastly
           ,
           conceals
           in
           what
           manner
           and
           for
           what
           Reasons
           it
           was
           prest
           against
           him
           ;
           and
           by
           this
           means
           he
           hopes
           to
           escape
           blame
           .
        
         
           §
           .
           3.
           
           First
           ,
           he
           would
           justifie
           himself
           for
           saying
           I
           went
           about
           to
           explain
           words
           ,
           because
           my self
           said
           
             I
             would
             examine
             well
             what
             is
             meant
             by
             them
             ,
          
           which
           seems
           equivalent
           to
           explaining
           them
           ,
           but
           he
           conceals
           
             what
             kind
          
           of
           explications
           I
           deny'd
           my self
           to
           mean
           ,
           and
           what
           he
           unjustly
           imputed
           twice
           in
           one
           page
           ,
           (
           p.
           3.
           )
           namely
           ,
           Definitions
           ;
           he
           conceals
           how
           he
           would
           needs
           make
           me
           intend
           to
           define
           ,
           and
           yet
           most
           disingenuously
           put
           down
           himself
           at
           the
           same
           time
           my
           very
           words
           in
           which
           I
           disclaim'd
           any
           pretence
           to
           define
           ,
           but
           onely
           to
           
             reflect
             on
             some
             Attributes
             ,
             Predicates
             or
             Properties
          
           of
           what
           was
           meant
           by
           those
           words
           ,
           that
           is
           ,
           some
           pertinent
           and
           true
           Sayings
           concerning
           Rule
           and
           Faith
           ;
           which
           though
           they
           in
           part
           explicate
           them
           ,
           which
           I
           never
           deny'd
           ;
           yet
           they
           are
           far
           from
           looking
           like
           those
           
             compleat
             Explications
          
           call'd
           Definitions
           ,
           or
           even
           like
           those
           less
           artificial
           ones
           call'd
           Descriptions
           ;
           or
           like
           those
           Explications
           industriously
           compil'd
           (
           which
           was
           the
           word
           I
           us'd
           )
           to
           adequate
           the
           intire
           notion
           of
           the
           word
           under
           consideration
           .
           For
           example
           ,
           Faith
           being
           there
           taken
           for
           Believing
           ,
           I
           come
           to
           discover
           it
           imports
           some
           kind
           of
           knowledge
           ,
           and
           then
           argue
           from
           it
           
             as
             such
          
           ,
           §
           .
           8.
           
           Again
           ,
           I
           affirm
           ,
           §
           .
           12.
           that
           the
           notion
           of
           the
           word
           
             Faith
             ,
             bears
             that
             't
             is
             a
             Perfection
             of
             the
             Soul
             ,
             or
             a
             Virtue
          
           ;
           and
           thence
           discourse
           from
           it
           as
           it
           imports
           a
           Virtue
           .
           Also
           §
           .
           16.
           
           
           I
           affirm
           that
           
             Faith
             mainly
             conduces
             to
             Bliss
             or
             Salvation
          
           &c.
           and
           thereupon
           frame
           such
           a
           Discourse
           as
           is
           apt
           to
           spring
           out
           of
           such
           a
           Consideration
           .
           Now
           all
           these
           in
           part
           explicate
           the
           Thing
           ,
           that
           is
           ,
           disclose
           or
           say
           some
           Truth
           that
           belongs
           to
           its
           nature
           ;
           yet
           not
           one
           of
           those
           sayings
           looks
           like
           an
           Explication
           of
           the
           word
           [
           FAITH
           ]
           for
           this
           speaks
           an
           Intireness
           and
           an
           Adequateness
           to
           the
           notion
           explicated
           ,
           which
           't
           is
           evident
           not
           one
           of
           these
           particular
           Affirmations
           or
           Sayings
           have
           the
           least
           show
           of
           .
           He
           conceals
           also
           what
           was
           a●ledg'd
           
             Letter
             of
             Thanks
          
           ,
           p.
           6.
           (
           for
           indeed
           't
           was
           not
           creditable
           that
           candid
           Scholars
           should
           reflect
           on
           it
           )
           viz.
           that
           the
           word
           Faith
           being
           Equivocal
           ,
           and
           sometimes
           signifying
           Conscience
           ,
           sometimes
           Fidelity
           or
           Honesty
           ,
           &c.
           
           I
           was
           necessarily
           to
           explain
           my self
           in
           what
           sense
           I
           understood
           it
           there
           ,
           and
           to
           declare
           that
           I
           took
           it
           for
           Belief
           ,
           and
           accordingly
           said
           ,
           
             Faith
             is
             the
             same
             with
             Believing
          
           ;
           which
           no
           sooner
           done
           ,
           but
           my
           pleasant
           Confuter
           will
           needs
           have
           that
           expressing
           or
           clearing
           its
           distinct
           sense
           in
           
             one
             single
          
           word
           to
           be
           a
           Definition
           too
           ,
           and
           plays
           upon
           it
           p.
           3.
           with
           such
           affected
           Raillery
           as
           would
           make
           any
           sober
           man
           ,
           unacquainted
           with
           the
           Arts
           he
           uses
           to
           escape
           the
           duty
           of
           replying
           ,
           justly
           wonder
           .
           But
           I
           shall
           easily
           satisfie
           our
           Readers
           what
           's
           the
           true
           reason
           of
           this
           Carriage
           :
           He
           thought
           it
           not
           fit
           to
           give
           one
           word
           of
           a
           sober
           and
           solid
           Reply
           to
           any
           one
           of
           tho●e
           many
           Reasons
           in
           that
           first
           discourse
           of
           mine
           (
           built
           all
           upon
           those
           Affirmations
           or
           Predications
           now
           spoken
           of
           )
           though
           this
           be
           the
           substantialest
           part
           of
           my
           Book
           ,
           and
           the
           Foundation
           
           of
           the
           rest
           ,
           on
           wh●ch
           I
           ground
           rhe
           Properties
           of
           a
           Rule
           of
           Faith
           ,
           importing
           its
           
             Absolute
             Certainty
          
           ;
           but
           neglecting
           all
           my
           Premisses
           and
           Proofs
           he
           falls
           to
           deny
           my
           Conclusion
           ,
           and
           talk
           something
           against
           it
           in
           his
           own
           way
           .
           So
           that
           't
           is
           evident
           these
           Jests
           were
           to
           divert
           the
           Reader
           from
           the
           Point
           ,
           and
           ,
           so
           ,
           serve
           instead
           of
           a
           Confute
           to
           that
           whole
           Discourse
           .
           A
           rare
           Method
           !
           signifying
           thus
           much
           ,
           if
           candid●y
           and
           plain●y
           laid
           open
           ,
           and
           brought
           to
           Term●
           of
           Reason
           ;
           
             Because
             I
             can
             pretend
             any
             thing
             and
             play
             upon
             it
             with
             Ironies
             prettily
             exprest
             ,
             therefore
             (
             my
             kind
             unexamining
             friends
             being
             inur'd
             to
             believe
             all
             I
             say
             to
             be
             Gospel
             )
             let
             my
             Adversary
             say
             what
             he
             will
             ,
             he
             shall
             never
             be
             held
             to
             discourse
             solidly
             .
          
           I
           charge
           him
           then
           afresh
           with
           an
           affected
           Disingenuity
           ,
           design'd
           to
           palliate
           h●s
           ●eglect
           of
           answering
           ;
           and
           let
           him
           know
           that
           (
           as
           't
           is
           manifest
           out
           of
           my
           Book
           )
           I
           built
           not
           there
           those
           seven
           Properties
           of
           the
           
             Rule
             of
             Faith
          
           ,
           (
           ●he
           Reasons
           for
           which
           he
           no
           where
           refutes
           )
           on
           the
           Exactness
           ,
           Intireness
           or
           Goodness
           of
           any
           (
           falsely-pretended
           )
           Definition
           or
           Explication
           ,
           but
           on
           the
           Truth
           of
           those
           Propositions
           ,
           or
           the
           Agreement
           of
           those
           Attributes
           or
           Properties
           to
           the
           respective
           natures
           of
           Rule
           and
           Faith
           as
           their
           Subjects
           .
           Also
           he
           may
           please
           to
           reflect
           that
           these
           being
           involv'd
           in
           the
           signification
           of
           those
           words
           ,
           by
           discovering
           and
           then
           dilating
           upon
           each
           of
           those
           singly
           ,
           I
           declare
           by
           consequence
           
             what
             is
             meant
             by
             those
             words
          
           as
           far
           as
           concerns
           my
           present
           purpose
           ,
           without
           
             compiling
             Explications
          
           ,
           or
           framing
           Definitions
           ,
           which
           onely
           were
           the
           Things
           I
           deny'd
           .
           Lastly
           ,
           I
           charge
           
           this
           Insincerity
           far
           more
           home
           upon
           him
           now
           than
           ever
           ;
           that
           ,
           whereas
           in
           my
           
             Letter
             of
             Thanks
          
           from
           p.
           5.
           to
           p
           9.
           
           I
           had
           at
           large
           refuted
           these
           ridiculous
           Exceptions
           of
           his
           ,
           he
           in
           this
           very
           place
           ,
           where
           he
           pretends
           to
           speak
           particularly
           to
           my
           
             Letter
             of
             Thanks
          
           ,
           never
           takes
           notice
           of
           any
           one
           word
           there
           alledg'd
           ,
           but
           conceals
           all
           that
           had
           been
           produc'd
           to
           answer
           those
           Exceptions
           ,
           and
           bears
           himself
           as
           if
           no
           such
           Answers
           had
           been
           given
           .
           This
           I
           must
           confess
           falls
           much
           short
           of
           either
           nibbling
           or
           gnawing
           ;
           and
           I
           am
           forc'd
           to
           declare
           that
           this
           constant
           carriage
           of
           his
           ,
           discovering
           too
           openly
           a
           perfect
           disregard
           of
           Truth
           ,
           abates
           in
           me
           much
           of
           that
           respect
           which
           otherwise
           his
           good
           Endowments
           would
           naturally
           give
           me
           .
        
         
           §
           .
           4.
           
           His
           second
           Remembrance
           of
           my
           
             Letter
             of
             Thanks
          
           (
           for
           though
           he
           says
           here
           p.
           32.
           he
           
             must
             not
             forget
             it
          
           ,
           yet
           he
           ha●
           been
           perfectly
           unmindful
           of
           it
           hitherto
           )
           is
           ,
           that
           I
           say
           ,
           
             My
             Testimonies
             were
             not
             intended
             against
             the
             Protestants
             ,
          
           whereas
           
             my
             Book
             was
             writ
             against
             them
             ,
             and
             I
             declar'd
             the
             design
             of
             my
             Testimonies
             to
             be
             to
             second
             by
             Authority
             what
             I
             had
             before
             establish'd
             by
             Reason
             .
          
           All
           this
           is
           well
           ,
           were
           there
           not
           (
           I
           fear
           )
           two
           mistakes
           in
           it
           .
           One
           ,
           that
           I
           writ
           that
           Book
           against
           Protestants
           particularly
           ;
           whereas
           it
           equally
           oppugns
           all
           that
           hold
           Christ
           and
           his
           Apostles
           to
           have
           taught
           true
           Doctrine
           ,
           b●t
           deny
           the
           Churches
           Living
           Voice
           and
           Practice
           to
           be
           the
           means
           of
           conveying
           it
           down
           hitherto
           ,
           of
           what
           denomination
           soever
           they
           be
           .
           His
           second
           Mistake
           is
           ,
           his
           not
           considering
           that
           the
           whole
           substance
           of
           a
           Book
           may
           be
           writ
           against
           such
           or
           such
           a
           
           sort
           of
           men
           ,
           and
           yet
           the
           whole
           way
           of
           managing
           it
           not
           be
           against
           or
           different
           from
           them
           ,
           but
           from
           some
           particular
           Divines
           ;
           who
           (
           as
           I
           conceiv'd
           )
           would
           better
           rellish
           my
           Reasons
           if
           they
           saw
           all
           the
           several
           Conclusions
           deduc'd
           from
           them
           
             seconded
             by
             Authority
          
           :
           And
           this
           was
           the
           true
           Case
           .
           But
           Dr.
           T.
           is
           not
           to
           understand
           this
           till
           he
           be
           willing
           to
           acknowledge
           the
           Distinction
           between
           the
           Church
           and
           the
           Schools
           ,
           which
           he
           is
           resolved
           he
           never
           will
           ,
           lest
           it
           spoil
           his
           writing
           Controversie
           .
        
         
           §
           .
           5.
           
           But
           what
           I
           complain
           of
           is
           ,
           That
           he
           objects
           I
           do
           this
           because
           I
           am
           
             conscious
             of
             the
             weakness
             of
             those
             Testimonies
          
           :
           By
           which
           words
           his
           partial
           Friends
           will
           easily
           conclude
           he
           had
           so
           weakened
           those
           Testimonies
           that
           I
           was
           not
           able
           to
           uphold
           them
           ;
           whereas
           
             Letter
             of
             Thanks
          
           from
           p.
           106.
           to
           p.
           122.
           
           I
           very
           particularly
           reply'd
           to
           all
           he
           had
           alledg'd
           against
           them
           in
           his
           
             Rule
             of
             Faith
          
           ,
           and
           gave
           an
           account
           of
           his
           performances
           in
           these
           words
           ,
           p.
           120.
           
           
             This
             ,
             Sir
             ,
             is
             the
             up●hot
             of
             your
             Skill
             in
             Note-Book
             Learning
             :
             The
             three
             first
             Testimonies
             from
             Scripture
             you
             answered
             not
             ,
             mistaking
             what
             they
             were
             brought
             for
             ;
             the
             fourth
             you
             omitted
             ;
             you
             have
             given
             pitiful
             Answers
             to
             eight
             from
             the
             Fathers
             ,
          
           (
           as
           I
           there
           shewed
           )
           
             and
             shuffled
             off
             nine
             more
             without
             Answer
             ,
          
           &c.
           
           Which
           Charge
           ,
           as
           to
           every
           Branch
           of
           it
           ,
           I
           there
           make
           good
           particularly
           and
           he
           no
           where
           clears
           here
           ,
           or
           attempts
           to
           clear
           ,
           more
           than
           by
           barely
           saying
           that
           
             I
             am
             conscious
             of
             the
             weakness
             of
             my
             Testimonies
             .
          
           I
           think
           't
           is
           best
           for
           me
           to
           take
           the
           same
           Method
           ,
           and
           say
           Dr.
           T.
           
             is
             conscious
             of
             the
             weakness
             of
             all
             he
             has
             written
             ,
          
           and
           so
           in
           a
           ●rice
           confute
           
           all
           he
           has
           writ
           ;
           and
           with
           far
           better
           Reason
           than
           he
           can
           pretend
           to
           ;
           seeing
           any
           Feather
           will
           serve
           to
           sweep
           down
           such
           Cobweb
           stuff
           as
           his
           
             Fair
             Probabilities
          
           .
           Now
           Gentlemen
           ,
           did
           Dr.
           T.
           let
           his
           Readers
           understand
           this
           Performance
           of
           mine
           ,
           and
           this
           Neglect
           of
           his
           ,
           it
           would
           not
           appear
           his
           Answers
           to
           these
           Testimones
           had
           been
           so
           strong
           ,
           that
           my self
           had
           any
           cause
           to
           be
           
             conscious
             of
             their
             weakness
          
           ,
           therefore
           (
           contrary
           to
           his
           promise
           )
           they
           were
           to
           be
           quite
           forgotten
           :
           it
           was
           but
           fitting
           and
           needful
           ▪
           Well
           ,
           there
           have
           been
           perhaps
           many
           others
           equally-excellent
           in
           the
           Art
           of
           Memory
           ,
           but
           ,
           certainly
           ,
           in
           that
           ra●e
           and
           useful
           Art
           of
           Oblivion
           he
           bears
           away
           the
           Bell
           from
           all
           Writers
           extant
           .
           By
           virtue
           of
           this
           ,
           and
           the
           Assistance
           of
           that
           Fallacy
           in
           Logick
           call'd
           
             non
             causa
             pro
             causâ
          
           ,
           he
           obtains
           all
           his
           imaginary
           Victories
           .
        
         
           §
           6.
           
           He
           comes
           next
           to
           clear
           himself
           of
           
             False
             Citations
          
           :
           and
           to
           
             let
             the
             Reader
             see
             how
             little
             I
             am
             to
             be
             trusted
             ,
             he
             will
             instance
             in
             two
             or
             three
          
           ;
           and
           I
           heartily
           desire
           I
           may
           be
           no
           otherwise
           trusted
           ,
           than
           as
           it
           shall
           appear
           upon
           severe
           examination
           of
           what
           we
           both
           alledge
           ,
           that
           he
           is
           culpable
           ,
           and
           my self
           Innocent
           .
           Now
           in
           culling
           out
           and
           managing
           his
           Instances
           ,
           we
           may
           be
           sure
           he
           favours
           himself
           as
           much
           as
           he
           can
           handsomely
           ;
           the
           two
           first
           of
           them
           being
           trifles
           in
           comparison
           of
           many
           others
           omitted
           ;
           ond
           neither
           of
           them
           ▪
           charged
           by
           me
           as
           
             false
             Citations
          
           (
           whatever
           he
           pretends
           )
           meaning
           thereby
           
             adding
             ,
             diminishing
          
           ,
           or
           altering
           the
           words
           of
           the
           Author
           .
           Also
           the
           very
           first
           of
           these
           is
           the
           easiest
           to
           bear
           a
           tolerable
           explication
           of
           any
           one
           objected
           
           in
           the
           Book
           .
           In
           examining
           which
           ,
           I
           request
           our
           respective
           Friends
           to
           be
           severely
           impartial
           and
           attentive
           to
           what
           was
           imputed
           by
           me
           ,
           and
           what
           answer'd
           by
           him
           ;
           in
           doing
           which
           ,
           Eye-sight
           is
           to
           be
           their
           best
           Guide
           .
           And
           ,
           If
           I
           have
           to
           any
           degree
           wrong'd
           him
           ,
           I
           shall
           not
           think
           it
           a
           jot
           prejudicial
           to
           my
           credit
           to
           declare
           that
           upon
           second
           thoughts
           I
           ought
           to
           mitigate
           or
           retract
           my
           words
           ,
           accordding
           to
           the
           just
           degree
           the
           Truth
           of
           the
           thing
           shall
           require
           .
        
         
           §
           .
           7.
           
           I
           charg'd
           him
           with
           a
           
             notorious
             abuse
          
           of
           the
           Preface
           to
           
             Rushworths
             Dialogues
          
           ,
           in
           citing
           the
           Author
           of
           it
           to
           say
           what
           he
           makes
           others
           say
           ,
           and
           condemns
           them
           for
           saying
           it
           .
           To
           go
           securely
           to
           work
           ,
           we
           are
           to
           put
           down
           first
           the
           words
           of
           the
           Prefacer
           ,
           which
           are
           these
           :
           
             This
             Term
          
           [
           Moral
           Certainty
           ]
           
             every
             one
             explicated
             not
             alike
             ,
             but
             some
             understood
             by
             it
             such
             a
             Certainty
             as
             makes
             the
             Cause
             always
             work
             the
             same
             Effect
             ,
             though
             it
             take
             not
             away
             the
             absolute
             possibility
             of
             working
             otherways
             :
             others
             call'd
             that
             a
             Moral
             Certainty
             which
             ,
          
           &c.
           
           
             A
             third
             Explication
             of
             that
             word
             is
             ,
          
           &c.
           
           
             Of
             these
             three
          
           (
           says
           the
           Prefacer
           ,
           who
           having
           related
           the
           opinions
           of
           others
           ,
           now
           begins
           to
           speak
           his
           own
           sense
           )
           
             the
             first
             ought
             absolutely
             to
             be
             reckoned
             in
             the
             degree
             of
             true
             Certainty
             ,
             and
             the
             Authors
             consider'd
             as
             mistaken
             in
             undervaluing
             it
             .
             Am
             not
             I
             sure
             I
             shall
             never
             repeat
             in
             the
             same
             order
             all
             the
             words
             I
             have
             spoken
             this
             last
             year
             ?
             Yet
             these
             men
             will
             say
          
           I
           
             am
             onely
             Morally
             ▪
             Certain
          
           .
           Now
           the
           Question
           is
           ▪
           whether
           I
           did
           well
           or
           no
           ,
           in
           blaming
           Dr.
           T.
           for
           imposing
           on
           the
           Prefacer
           to
           say
           that
           
             what
             consists
             with
             possibility
             of
             working
             
             otherwise
             is
             true
             Certainty
          
           ;
           whereas
           that
           Author
           avows
           that
           to
           be
           true
           Certainty
           which
           [
           others
           said
           ]
           
             took
             not
             away
             the
             possibility
             of
             working
             otherwise
             .
          
           What
           I
           affirm
           is
           ,
           that
           he
           annexes
           no●
           those
           words
           [
           
             though
             it
             take
             not
             away
             the
             possibility
             of
             working
             otherwise
          
           ]
           to
           True
           Certainty
           ,
           but
           onely
           adds
           them
           as
           explicating
           the
           Conceit
           of
           others
           ;
           And
           that
           those
           words
           [
           
             when
             the
             Cause
             always
             works
             the
             same
             Effect
          
           ]
           contain
           the
           just
           notion
           of
           what
           he
           allows
           there
           for
           
             True
             Certainty
          
           .
           Dr.
           T.
           thinks
           the
           Contrary
           :
           and
           that
           he
           allows
           or
           approves
           that
           for
           
             True
             Certainty
          
           ,
           which
           
             did
             not
             take
             away
             the
             possibility
             of
             working
             otherwise
             .
          
           To
           state
           the
           Case
           clearly
           ,
           that
           we
           may
           see
           on
           whose
           side
           the
           fault
           lies
           ,
           let
           us
           consider
           what
           was
           imputed
           by
           me
           ,
           what
           reply'd
           by
           him
           .
           My
           Charge
           is
           two
           fold
           ;
           one
           blaming
           his
           Manner
           of
           putting
           it
           directly
           upon
           the
           Prefacer
           ,
           by
           leaving
           out
           the
           words
           [
           
             Some
             understood
          
           ,
           &c.
           ]
           and
           so
           far
           is
           Evident
           .
           See
           the
           words
           of
           the
           Preface
           ;
           SOME
           UNDERSTOOD
           
             by
             Moral
             Certainty
          
           ,
           &c.
           See
           Dr.
           
             T.
             Rule
             of
             Faith
          
           ,
           p.
           132
           [
           
             Lastly
             ,
             Mr.
          
           Wh.
           doth
           MOST
           EXPRESSLY
           
             contradict
             this
             Principle
             of
             M.
          
           S's
           
             in
             these
             following
             passages
             .
             In
             his
             Preface
             to
             Mr.
          
           Rushworth
           
             HE
             SAYS
             that
             such
             a
             Certainty
             as
             makes
             the
             Cause
             always
             work
             the
             same
             Effect
             ,
             though
             it
             take
             not
             away
             the
             absolute
             possibility
             of
             working
             otherwise
             ought
             absolutely
             to
             be
             reckoned
             in
             the
             degree
             of
             true
             Certainty
             ,
             and
             those
             Authors
             are
             mistaken
             who
             undervalue
             it
             .
          
           Now
           ,
           though
           ,
           one
           who
           cites
           another
           ought
           to
           be
           allow'd
           the
           liberty
           of
           taking
           those
           words
           which
           express
           his
           Sentiments
           without
           putting
           them
           always
           in
           the
           very
           method
           
           and
           posture
           in
           which
           they
           are
           found
           in
           the
           Author
           ,
           while
           there
           is
           no
           ambiguity
           or
           doubt
           of
           the
           Authors
           sense
           in
           that
           place
           ;
           yet
           where
           't
           is
           
             at
             least
          
           doubtful
           that
           the
           sence
           is
           otherwise
           ,
           as
           is
           manifest
           to
           any
           one
           who
           reads
           that
           Preface
           ,
           which
           ,
           as
           I
           alledg'd
           ,
           though
           Dr.
           T.
           never
           takes
           notice
           of
           it
           ,
           was
           wholly
           intended
           to
           evince
           the
           Absolute
           Certainty
           of
           Faith
           ,
           't
           is
           not
           so
           fairly
           and
           clearly
           candid
           to
           introduce
           it
           as
           a
           
             most
             express
             saying
          
           of
           an
           Author
           ,
           and
           putting
           it
           directly
           upon
           him
           as
           
             his
             Saying
          
           ,
           whereas
           there
           at
           least
           needs
           a
           Discourse
           and
           the
           drawing
           some
           Consequences
           to
           prove
           it
           his
           Sense
           and
           Doctrine
           ,
           (
           as
           will
           appear
           shortly
           )
           and
           on
           the
           other
           side
           ,
           't
           is
           opposite
           to
           the
           whole
           strain
           and
           scope
           of
           the
           Treatise
           in
           which
           't
           is
           found
           :
           Thus
           far
           then
           I
           conceive
           my self
           in
           rigorous
           Truth
           justifiable
           ,
           namely
           for
           imputing
           to
           Dr.
           T.
           that
           he
           left
           out
           the
           words
           [
           
             Some
             understood
          
           ]
           for
           he
           did
           so
           ,
           and
           by
           so
           doing
           put
           that
           saying
           directly
           upon
           the
           Prefacer
           himself
           ,
           and
           expres●
           not
           that
           himself
           onely
           gather'd
           it
           by
           consequence
           from
           his
           words
           .
        
         
           §
           .
           8.
           
           The
           chief
           and
           main
           part
           of
           the
           Charge
           is
           ,
           That
           the
           imputed
           Tenet
           is
           not
           the
           sence
           of
           the
           Prefacers
           words
           in
           that
           place
           ;
           and
           since
           he
           does
           not
           
             directly
             say
          
           it
           ,
           but
           't
           is
           inferr'd
           onely
           from
           his
           approving
           an
           others
           Tenet
           (
           either
           in
           whole
           or
           in
           part
           )
           the
           Point
           is
           to
           be
           decided
           by
           such
           Reflexions
           as
           give
           us
           best
           Light
           of
           his
           Sense
           :
           In
           order
           to
           which
           ,
           I
           alledge
           ,
           1.
           
           That
           the
           whole
           Scope
           of
           that
           Treatise
           is
           aim'd
           to
           prove
           the
           quite
           contrary
           Position
           ;
           which
           Consideration
           being
           confessedly
           the
           best
           Interpreter
           of
           any
           Author
           ,
           to
           neglect
           
           that
           ,
           and
           catch
           at
           any
           little
           semblance
           in
           two
           or
           three
           particular
           words
           ,
           and
           then
           force
           upon
           that
           Author
           a
           Tenet
           perfectly
           contrary
           to
           what
           his
           whole
           Discourse
           is
           bent
           to
           prove
           ,
           favours
           too
           strong
           of
           a
           Wit
           resolv'd
           to
           cavil
           .
           This
           I
           objected
           in
           my
           
             Letter
             of
             Thanks
          
           ,
           and
           this
           Dr.
           T.
           thought
           it
           his
           best
           play
           not
           to
           take
           notice
           of
           here
           ,
           for
           it
           was
           unanswerable
           ,
           and
           too
           evidently
           concluded
           him
           Injurious
           to
           the
           Prefacer
           .
           First
           ,
           then
           ,
           I
           desire
           the
           Reader
           to
           reflect
           that
           there
           is
           not
           any
           show
           of
           relating
           the
           possibility
           there
           spoken
           of
           to
           the
           Divine
           Omnipotence
           ,
           but
           onely
           to
           the
           natures
           of
           
             Second
             Causes
          
           ▪
           next
           ,
           that
           since
           every
           thing
           is
           what
           't
           is
           
             made
             to
             be
          
           ,
           if
           those
           Causes
           can
           possibly
           work
           otherwise
           ,
           the
           thing
           may
           be
           otherwise
           :
           These
           due
           Reflexions
           made
           and
           settled
           ,
           to
           those
           who
           have
           not
           leasure
           to
           read
           the
           whole
           Preface
           ,
           I
           offer
           these
           particularities
           .
           P.
           6.
           he
           blames
           ▪
           those
           who
           
             bring
             not
             an
          
           ABSOLUTE
           CERTAINTY
           ,
           or
           COACTIVE
           
             of
             the
             Vnderstanding
          
           ,
           and
           at
           the
           end
           of
           that
           §
           .
           he
           presses
           those
           who
           say
           those
           (
           Moral
           )
           
             Motives
             are
             such
             as
             all
             are
             oblig'd
             to
             yield
             to
             ,
             to
          
           show
           how
           all
           
             can
             be
          
           bound
           to
           believe
           
             that
             which
             they
             evidently
             see
             MAY
             BE
             FALSE
             .
          
           And
           ,
           which
           is
           remarkable
           ,
           these
           Expressions
           are
           found
           in
           the
           §
           .
           immediately
           before
           the
           Citation
           D.T.
           so
           misrepresents
           ,
           whence
           't
           is
           likely
           he
           could
           not
           but
           see
           and
           reflect
           on
           them
           .
           Again
           ,
           p.
           10.
           
           
             Else
             you
             will
             be
             forc'd
             to
             say
             ,
             that
             the
             very
             way
             God
             Himself
             has
             shewn
             to
             Heaven
             ,
             MAY
             POSSIBLY
             lead
             to
             Hell.
          
           P.
           13.
           
           
             The
             formal
             part
             of
             our
             Action
             unless
             it
             carry
             EVIDENCE
             and
             Certainty
             with
             it
             ,
             cannot
             be
             ventur'd
             on
             vvithout
             
             reproach
             .
          
           Now
           ,
           as
           appears
           p.
           12
           ▪
           he
           ayms
           this
           discourse
           at
           Actions
           belonging
           to
           Faith
           ,
           and
           answers
           ,
           that
           is
           ,
           opposes
           those
           who
           say
           the
           Reason
           or
           Ground
           of
           our
           Action
           need
           be
           no
           more
           but
           a
           
             high
             Probability
          
           ,
           or
           Contingent
           ,
           as
           a
           
             Thousand
             to
             One
          
           ,
           &c.
           —
           P.
           14.
           
           
             This
             necessity
             binds
             God
             to
             put
             an
          
           INEVITABLE
           CERTITUDE
           
             in
             the
             Motives
             of
             Faith.
          
           —
           P.
           16.
           
           
             There
             is
          
           NOTHING
           
             advanc'd
             towards
             the
          
           TRUTH
           
             of
             the
          
           ASSENT
           ▪
           
             since
             this
             remains
             known
             ,
             that
             the
             Position
          
           MAY
           BE
           FALSE
           ,
           &c.
           
           And
           ,
           to
           omit
           others
           ,
           p.
           20.
           he
           puts
           the
           Question
           
             whether
             a
             desultory
             Assent
             (
             which
             so
             agrees
             to
             this
             side
             ,
             that
             the
             Believer
             sees
             it
             FALLIBLE
             —
             )
             be
             sufficient
             for
             Christian
             Life
             and
             Action
             ?
          
           —
           and
           coming
           in
           the
           next
           §
           .
           to
           answer
           it
           ,
           he
           calls
           this
           an
           INCERTITUDE
           ,
           (
           
             or
             defect
             of
             Certitude
          
           )
           and
           declares
           that
           
             it
             makes
             a
             Religion
             either
             absolutely
          
           NONE
           ,
           
             or
             not
             a
          
           RATIONAL
           
             one
             ,
             but
             a
          
           MEER
           FOLLY
           .
           These
           Citations
           duely
           reflected
           on
           ,
           it
           will
           appear
           very
           strange
           to
           any
           ingenuous
           man
           ,
           that
           Dr.
           T.
           could
           easily
           imagine
           an
           Author
           ,
           never
           noted
           till
           now
           to
           be
           given
           to
           contradict
           himself
           ,
           who
           so
           expresly
           ,
           in
           such
           and
           so
           many
           signal
           passages
           ,
           and
           in
           the
           whole
           Tenour
           of
           that
           Discourse
           ,
           nay
           the
           very
           immediately
           foregoing
           §
           .
           manifests
           him●elf
           to
           hold
           that
           the
           Grounds
           of
           Faith
           
             cannot
             possibly
             lead
             men
             the
             wrong
             way
             ,
          
           that
           they
           must
           be
           Evident
           and
           
             Inevitably
             Certain
          
           ,
           that
           ,
           if
           it
           
             may
             be
             False
          
           ,
           we
           cannot
           
             assent
             to
             it
             at
             all
          
           as
           a
           Truth
           ,
           that
           if
           the
           
             Believer
             sees
             't
             is
             Fallible
          
           ,
           't
           is
           
             Irrational
             ,
             a
             meer
             Folly
          
           to
           hold
           it
           ,
           or
           else
           destructive
           of
           Religion
           ;
           'T
           is
           strange
           ,
           I
           say
           ,
           to
           imagin
           that
           a
           Writer
           who
           is
           any
           thing
           in
           his
           wits
           ,
           
           should
           put
           forth
           a
           Treatise
           purpose●y
           to
           evince
           the
           Absolute
           Certainty
           or
           Impossibility
           of
           Falsehood
           in
           the
           Grounds
           and
           Motives
           to
           Faith
           ,
           and
           in
           it
           so
           often
           and
           so
           particularly
           avow
           it
           ,
           and
           yet
           in
           the
           same
           Treatise
           confess
           that
           
             what
             's
             possible
             to
             be
             false
             is
             True
             Certainty
             ,
          
           and
           ,
           so
           ,
           a
           competent
           Ground
           to
           establish
           Faith
           on
           ;
           that
           is
           ,
           maintain
           the
           contrary
           Position
           to
           what
           he
           intended
           or
           pretended
           .
        
         
           §
           .
           9.
           
           Having
           thus
           amply
           made
           good
           this
           part
           of
           my
           charge
           laid
           against
           Dr.
           
             T.
             Letter
             of
             Thanks
          
           ,
           p.
           63.
           viz.
           That
           't
           is
           
             the
             plain
             tenour
             of
             the
             Prefacers
             Discourse
             ,
             and
             the
             whole
             scope
             of
             that
             Preface
             ,
             to
             force
             the
             direct
             contrary
             Position
             to
             what
             Dr.
          
           T.
           
             would
             so
             disingenuously
             have
             put
             upon
             him
             ,
          
           of
           which
           he
           here
           takes
           no
           notice
           ,
           nor
           gives
           account
           why
           he
           hapt
           not
           to
           mind
           or
           regard
           that
           best
           way
           of
           interpreting
           an
           Authors
           words
           ,
           or
           not
           to
           see
           so
           many
           clear
           Expressions
           against
           his
           Interest
           ,
           rather
           than
           one
           obscure
           one
           seemingly
           for
           it
           ,
           we
           come
           next
           to
           consider
           the
           particular
           words
           in
           the
           place
           cited
           ,
           and
           see
           wha●
           strong
           temptation
           they
           could
           give
           Dr.
           T.
           to
           take
           him
           in
           a
           sense
           never
           intended
           ,
           notwithstanding
           so
           many
           pregnant
           Evidences
           to
           the
           Contrary
           .
        
         
           §
           .
           10.
           
           The
           Prefacer
           said
           ,
           that
           
             Some
             understood
             by
             Moral
             Certainty
             such
             a
             Certainty
             as
             makes
             the
             Cause
             always
             work
             the
             same
             Effect
             ,
             though
             it
             take
             not
             away
             the
             Absolute
             Possibility
             of
             working
             otherways
             .
          
           He
           adds
           afterwards
           ,
           that
           
             this
             ought
             absolutely
             to
             be
             reckoned
             in
             the
             degree
             of
             true
             Certainty
             ,
             and
             the
             Authors
             considered
             as
             mistaken
             in
             undervaluing
             it
             .
          
           And
           I
           must
           confess
           that
           to
           one
           who
           lights
           by
           accident
           on
           
           this
           
             single
             passage
          
           ,
           taken
           abstractedly
           from
           the
           rest
           ,
           and
           could
           reach
           no
           deeper
           than
           the
           Grammar
           or
           superficial
           placing
           of
           words
           ,
           it
           bears
           at
           first
           sight
           a
           show
           as
           if
           the
           Prefacer
           had
           approv'd
           that
           to
           be
           a
           
             True
             Certainty
          
           ,
           not
           onely
           
             when
             the
             Cause
             always
             works
             the
             same
             Effect
             ,
          
           (
           as
           I
           take
           him
           to
           mean
           )
           but
           also
           
             when
             it
             takes
             not
             away
             the
             possibility
             of
             working
             otherwise
             ,
          
           (
           in
           which
           sence
           Dr.
           T.
           understands
           him
           .
           )
           But
           I
           must
           avow
           that
           't
           is
           Impossible
           any
           rational
           deliberate
           man
           who
           endeavours
           to
           looke
           into
           the
           sence
           of
           words
           ,
           can
           justly
           frame
           even
           hence
           any
           such
           imagination
           .
           For
           which
           I
           offer
           these
           Reasons
           :
           1.
           
           That
           though
           the
           distinct
           Limits
           of
           
             Moral
             Certainty
          
           be
           unknown
           ,
           yet
           in
           the
           general
           Conceit
           of
           those
           who
           use
           that
           word
           ,
           particularly
           those
           alluded
           to
           here
           ,
           Moral
           Certain●y
           is
           that
           which
           consists
           with
           a
           
             possibility
             of
             being
             otherwise
          
           ;
           wherefore
           
             True
             Certainty
          
           which
           is
           here
           counterpos'd
           to
           Moral
           ,
           must
           be
           counterpos'd
           also
           to
           that
           which
           constitutes
           Moral
           Certainty
           ,
           namely
           ,
           to
           a
           
             Possibility
             to
             be
             otherwise
          
           .
           2.
           
           Since
           Absolute
           Certainty
           is
           that
           kind
           of
           Certainty
           which
           is
           oppos'd
           to
           the
           Moral
           one
           ,
           the
           
             True
             Certainty
          
           here
           mention'd
           must
           mean
           the
           same
           with
           
             Absolute
             Certainty
          
           ,
           which
           is
           also
           avow'd
           and
           requ●r'd
           by
           that
           Author
           .
           p.
           6.
           now
           cited
           ;
           But
           't
           is
           acknowledg'd
           that
           
             Absolute
             Certainty
          
           excludes
           
             all
             possibility
             of
             Falsehood
          
           ,
           therefore
           the
           
             True
             Certainty
          
           allow'd
           and
           approv'd
           here
           by
           the
           Prefacer
           ,
           is
           that
           which
           has
           no
           Possibility
           of
           being
           False
           .
           3.
           
           These
           things
           being
           so
           ,
           viz.
           Moral
           Certainty
           being
           that
           which
           has
           annext
           to
           it
           
             possibility
             of
             Falsehood
          
           ,
           and
           Absolute
           or
           True
           Certainty
           being
           confessedly
           inconsistent
           
           with
           it
           ,
           't
           is
           unimaginable
           that
           he
           who
           blame●
           any
           man
           for
           mistaking
           or
           undervaluing
           a
           thing
           for
           
             Morally
             Certain
          
           ,
           should
           not
           also
           blame
           him
           for
           mistaking
           and
           undervaluing
           it
           as
           
             possible
             to
             be
             False
          
           ;
           since
           this
           is
           annext
           in
           the
           conceit
           of
           those
           blame-worthy
           persons
           to
           
             Moral
             Certainty
          
           ,
           as
           its
           proper
           Constitutive
           and
           Equivalent
           .
           Also
           't
           is
           unconceiveable
           that
           he
           who
           approves
           a
           thing
           as
           Truly
           or
           
             Absolutely
             Certain
          
           ,
           should
           not
           also
           mean
           it
           
             Impossible
             to
             be
             False
          
           ,
           this
           being
           the
           proper
           Constitutive
           (
           and
           con●equently
           )
           Equivalent
           of
           True
           or
           
             Absolute
             Certainty
          
           .
           'T
           is
           evident
           then
           that
           Authors
           sence
           can
           be
           no
           other
           than
           this
           ,
           that
           
             when
             the
             Cause
             always
             works
             the
             same
             Effect
             ,
             't
             is
             True
          
           or
           
             Absolute
             Certainty
          
           ,
           and
           not
           
             Moral
             Certainty
          
           onely
           ,
           and
           consequently
           that
           't
           is
           
             Impossible
             to
             be
             false
          
           :
           and
           that
           ,
           those
           words
           which
           he
           added
           in
           their
           names
           ,
           expressing
           it
           onely
           
             Morally
             Certain
             [
             though
             it
             take
             not
             away
             the
             absolute
             possibility
             of
             working
             otherways
             ]
          
           are
           utterly
           disapproved
           by
           him
           in
           his
           disapproving
           their
           calling
           it
           Moral
           Certainty
           ;
           which
           is
           of
           the
           self-same
           notion
           .
           My
           Charge
           then
           is
           justify'd
           to
           a
           tittle
           ,
           viz.
           that
           Dr.
           T.
           left
           out
           the
           words
           [
           
             Some
             understood
          
           ]
           and
           put
           upon
           the
           Prefacer
           to
           say
           it
           
             most
             expresly
          
           ,
           whereas
           the
           Sense
           he
           imposes
           is
           contrary
           to
           express
           words
           of
           his
           in
           divers
           places
           ,
           nay
           to
           the
           whole
           intention
           and
           drift
           of
           that
           Preface
           ,
           and
           necessarily
           opposite
           to
           the
           sence
           of
           those
           words
           in
           that
           very
           particular
           place
           he
           cites
           for
           it
           .
           This
           is
           manifestly
           Dr.
           T's
           Fault
           ;
           mine
           ,
           if
           any
           ,
           is
           this
           ;
           that
           I
           might
           have
           mitigated
           the
           phrase
           ,
           [
           
             Notorious
             Abuse
          
           ,
           &c
           ]
           and
           have
           been
           so
           wise
           as
           to
           consider
           that
           Dr.
           T.
           
           does
           not
           use
           to
           look
           so
           narrowly
           into
           the
           Sense
           of
           words
           as
           I
           still
           expect
           from
           him
           ,
           nor
           regards
           the
           Antecedents
           or
           Consequents
           ,
           as
           candid
           Adver●aries
           use
           ,
           but
           contents
           himself
           with
           the
           first
           countenance
           they
           bear
           ,
           right
           or
           wrong
           ,
           especially
           if
           it
           make
           for
           his
           Interest
           ;
           and
           hereupon
           I
           ought
           to
           have
           been
           more
           merciful
           to
           hab●tual
           Imperfections
           .
           I
           have
           been
           larger
           in
           clearing
           th●s
           Point
           ,
           because
           I
           hear
           his
           Friends
           apprehend
           he
           has
           gain'd
           a
           notable
           advanta●e
           against
           me
           in
           this
           particular
           ,
           and
           I
           dare
           even
           submit
           it
           to
           their
           Judgment
           ,
           if
           Friendship
           will
           permit
           them
           to
           examine
           it
           with
           any
           degree
           of
           impartiality
           .
           I
           hope
           this
           will
           serve
           for
           an
           Instance
           how
           Dr.
           T.
           still
           misunderstands
           our
           D●vi●es
           when
           he
           objects
           them
           against
           me
           ;
           as
           also
           how
           far
           I
           have
           been
           from
           imposing
           any
           thing
           unjustly
           upon
           him
           in
           the
           least
           .
           God
           be
           praised
           ,
           I
           do
           stand
           in
           need
           of
           such
           petty
           Crafts
           .
        
         
           §
           .
           11.
           
           In
           clearing
           himself
           of
           the
           next
           Fault
           objected
           ,
           he
           is
           still
           himself
           ,
           and
           I
           wish
           he
           did
           not
           still
           grow
           worse
           and
           worse
           .
           The
           Fallacy
           ca●l'd
           
             non
             causa
             pro
             causa
          
           ,
           or
           pretending
           a
           wrong
           Reason
           ,
           which
           runs
           through
           half
           his
           performances
           ,
           was
           never
           more
           needful
           than
           in
           this
           present
           conjuncture
           .
           I
           invite
           then
           even
           his
           best
           Friend
           Dr.
           St.
           himself
           to
           judge
           of
           the
           case
           ,
           and
           desire
           him
           ,
           having
           first
           read
           the
           p.
           65.
           in
           my
           
             Letter
             of
             Thanks
          
           to
           determine
           the
           point
           in
           Controversie
           .
           In
           that
           place
           I
           represented
           Dr.
           T.
           as
           quoting
           from
           
             Rushworths
             Dialogues
          
           ,
           after
           himself
           had
           preambled
           (
           
             Rule
             of
             Faith
          
           ,
           p.
           144.
           )
           that
           probably
           it
           was
           prudent
           to
           
             cast
             in
             a
             few
             good
             words
             concerning
             Scripture
             [
             for
             the
             Satisfaction
             of
             Indifferent
             
             men
             who
             have
             been
             brought
             up
             in
             this
             verbal
             and
             apparent
             respect
             of
             the
             Scriptures
             ]
          
           and
           then
           adding
           as
           a
           kind
           of
           Comment
           upon
           those
           words
           ,
           [
           
             who
             it
             SEEMS
             are
             not
             yet
             arriv'd
             to
             that
             degree
             of
             Catholick
             Piety
             and
             Fortitude
             as
             to
             endure
             patiently
             the
             Word
             of
             God
             should
             be
             reviled
             or
             slighted
             .
          
           ]
           Now
           this
           Preamble
           ,
           &
           Comment
           introduc'd
           by
           [
           
             it
             seems
          
           ]
           (
           that
           is
           ,
           from
           those
           words
           he
           had
           cited
           )
           did
           put
           upon
           that
           Author
           ,
           and
           by
           him
           on
           Catholicks
           ,
           so
           unworthy
           and
           Invidious
           a
           meaning
           ,
           that
           it
           oblig'd
           me
           to
           put
           down
           the
           rest
           of
           the
           words
           immediately
           following
           in
           the
           Dialogues
           ,
           and
           omitted
           by
           Dr.
           T.
           that
           so
           I
           might
           clear
           the
           sober
           meaning
           and
           intention
           of
           that
           Author
           from
           what
           he
           had
           so
           unhandsomely
           impos'd
           ;
           and
           (
           not
           troubling
           my self
           to
           repeat
           over
           again
           what
           he
           had
           newly
           said
           )
           I
           introduc'd
           them
           thus
           ;
           
             Whereas
             in
             the
             place
             you
             cite
             he
             onely
             expresses
             [
             it
             would
             be
          
           a
           Satisfaction
           
             to
             indifferent
             men
          
           to
           see
           the
           Positions
           one
           would
           induce
           them
           to
           embrace
           ,
           maintainable
           by
           Scripture
           ]
           Which
           done
           ,
           I
           added
           as
           the
           Result
           of
           my
           whole
           Charge
           ,
           [
           
             Which
             is
             so
             different
             from
             the
             Invidious
             MEANING
             your
             malice
             puts
             upon
             it
             ,
             and
             so
             innocent
             and
             inoffensive
             in
             it self
             ,
             that
             one
             would
             wonder
             with
             what
             Conscience
             you
             could
             thus
             WREST
             and
             PERVERT
             it
             .
          
           Whence
           't
           is
           evident
           that
           my
           total
           Charge
           was
           of
           
             imp●sing
             an
             Invidious
             MEANING
          
           ,
           of
           Wresting
           and
           Perverting
           an
           
             innocent
             and
             inoffensive
             meaning
          
           ;
           that
           he
           onely
           exprest
           (
           which
           words
           I
           immedia●ely
           subjoyned
           after
           the
           Doctors
           Comment
           ,
           and
           not
           after
           
             Rushworths
             words
          
           )
           it
           would
           
             be
             a
             Satisfaction
          
           ,
           &c.
           —
           
             to
             see
             those
             Positions
             maintainable
             by
             Scripture
          
           ;
           
           nor
           was
           there
           in
           the
           whole
           Charge
           any
           Controversie
           about
           the
           right
           or
           wrong
           ,
           perfectly
           or
           imperfectly
           quoting
           the
           WORDS
           .
           This
           being
           evident
           ,
           as
           it
           will
           be
           to
           any
           ordinary
           Understanding
           that
           guides
           it self
           by
           Eye-sight
           and
           Common
           Sense
           ,
           let
           us
           see
           what
           disingenuous
           ways
           Dr.
           T.
           uses
           to
           escape
           blame
           .
           1.
           
           He
           never
           in
           the
           least
           mention'd
           his
           imposing
           upon
           those
           words
           an
           
             Invidious
             Meaning
          
           ,
           or
           of
           
             wresting
             an
             innocent
             and
             unoffensive
          
           [
           Intention
           ,
           ]
           which
           was
           solely
           objected
           ;
           whence
           he
           is
           so
           far
           from
           clearing
           himself
           from
           the
           Fault
           imputed
           ,
           that
           (
           out
           of
           an
           over-tender
           kind-heartedness
           to
           his
           own
           Credit
           )
           he
           not
           so
           much
           as
           names
           it
           ,
           or
           takes
           notice
           of
           it
           .
           Next
           ,
           instead
           of
           that
           ,
           he
           substitutes
           a
           False
           Charge
           ,
           never
           dream't
           on
           by
           any
           man
           but
           himself
           ;
           namely
           ,
           that
           I
           deny'd
           those
           
             Words
             [
             who
             have
             been
             brought
             up
             in
             this
             verbal
             and
             apparent
             respect
             of
             Scripture
             ]
          
           to
           be
           found
           in
           Rushworth
           ;
           whereas
           there
           is
           not
           a
           syllable
           to
           that
           purpose
           in
           my
           Book
           .
           Thirdly
           ,
           to
           give
           Countenance
           to
           this
           False
           Charge
           ,
           those
           words
           of
           mine
           ,
           [
           
             whereas
             in
             the
             place
             you
             cite
             he
             onely
             expresses
          
           ]
           which
           in
           me
           were
           immediately
           subjoyned
           to
           his
           Comment
           ,
           and
           were
           evidently
           design'd
           to
           restrain
           that
           Authors
           words
           to
           a
           Sense
           different
           from
           what
           he
           had
           impos'd
           ,
           he
           here
           joyns
           immediatly
           after
           the
           very
           Wo●ds
           themselves
           ,
           though
           there
           were
           three
           or
           four
           lines
           between
           one
           and
           the
           other
           .
           By
           this
           stratagem
           making
           the
           Reader
           apprehend
           the
           word
           [
           onely
           ]
           was
           exclusive
           or
           negative
           of
           
             more
             words
          
           found
           in
           Rushworth
           ;
           whereas
           by
           the
           who●e
           tenour
           of
           the
           Charge
           ,
           by
           all
           the
           words
           which
           express
           it
           ,
           and
           
           lastly
           ,
           by
           the
           placing
           those
           words
           ,
           [
           
             he
             onely
             exprest
          
           ]
           immediately
           after
           his
           unhandsome
           Comment
           ,
           't
           is
           most
           manifest
           they
           onely
           excluded
           any
           Ground
           or
           occasion
           of
           so
           strange
           a
           misconstruction
           ,
           and
           aim'd
           not
           in
           the
           least
           at
           denying
           any
           
             other
             words
          
           ,
           but
           onely
           at
           clearing
           that
           this
           was
           that
           Authors
           
             sole
             Intention
          
           .
           Yet
           in
           confidence
           of
           these
           blinding
           Crafts
           ,
           and
           that
           his
           unexamining
           Readers
           will
           believe
           all
           he
           says
           ,
           he
           sounds
           the
           triumph
           of
           his
           own
           Victory
           in
           this
           rude
           and
           confident
           manner
           ,
           
             Certainly
             one
             would
             think
             that
             either
             this
             man
             has
             no
             Eyes
             or
             no
             Forehead
             .
          
           I
           will
           not
           say
           as
           Dr.
           T.
           does
           here
           in
           a
           Sermon
           preach'd
           against
           himself
           ,
           p.
           123.
           that
           
             a
             little
             wit
             ,
             and
             a
             great
             deal
             of
             ill-nature
             will
             furnish
             a
             man
             for
             Satyr
          
           ;
           onely
           I
           must
           say
           that
           the
           tenth
           part
           of
           this
           Rudeness
           in
           another
           (
           though
           justly
           occasion'd
           too
           )
           would
           have
           been
           call'd
           
             Passion
             and
             ill
             Language
          
           .
           But
           I
           see
           what
           's
           
             a
             most
             horrid
             Sin
          
           in
           the
           abominable
           Papist
           ,
           is
           still
           
             a
             great
             Virtue
          
           in
           the
           Saints
           .
           On
           this
           occasion
           since
           he
           is
           so
           hot
           and
           Rustick
           ,
           I
           must
           be
           serious
           with
           him
           ,
           and
           demand
           of
           him
           publickly
           in
           the
           face
           of
           the
           World
           Satisfaction
           for
           this
           Unjust
           Calumny
           ;
           and
           ,
           that
           I
           may
           not
           be
           too
           rigorous
           with
           him
           ,
           I
           will
           yield
           him
           innocent
           in
           all
           the
           rest
           ,
           if
           he
           clears
           himself
           of
           this
           one
           passage
           in
           which
           he
           counterfeits
           the
           greatest
           Triumph
           and
           Victory
           ;
           Of
           this
           Fault
           ,
           I
           say
           ,
           which
           he
           has
           newly
           committed
           ,
           even
           then
           when
           he
           went
           about
           to
           clear
           himsellf
           of
           a
           former
           .
        
         
           §
           .
           12.
           
           His
           last
           Attempt
           is
           to
           give
           an
           account
           why
           he
           added
           that
           large
           senc'd
           Monosyllable
           [
           All
           ]
           to
           my
           words
           ,
           which
           is
           the
           onely
           
             False
             Citation
          
           be
           
           hath
           yet
           offer'd
           to
           Examination
           ;
           the
           former
           two
           not
           being
           objected
           as
           such
           ,
           whatever
           he
           pretends
           .
           Now
           the
           Advantage
           he
           gains
           by
           adding
           it
           ,
           is
           manifestly
           this
           ,
           that
           if
           that
           word
           be
           added
           ,
           and
           that
           I
           indeed
           say
           ,
           
             The
             greatest
             Hopes
             and
             Fears
             are
             strongly
             apply'd
             to
             the
             minds
             of
             ALL
             Christians
             ,
          
           it
           would
           follow
           that
           no
           one
           Christian
           in
           the
           world
           could
           apostatize
           ,
           or
           be
           a
           bad
           man
           ;
           which
           being
           the
           most
           ridiculous
           position
           that
           ever
           was
           advanc'd
           ,
           and
           confutable
           by
           every
           days
           experience
           ,
           his
           imposing
           this
           Tenet
           on
           me
           ,
           by
           virtue
           of
           this
           Addition
           ,
           i●
           (
           as
           he
           well
           expresses
           it
           ,
           Serm.
           p.
           87.
           )
           putting
           me
           in
           a
           
             Fools
             Coat
          
           for
           every
           Body
           to
           laugh
           at
           .
           I
           appeal'd
           (
           
             Letter
             of
             Thanks
          
           ,
           p.
           66
           ,
           67.
           )
           to
           Eye-sight
           ,
           that
           no
           such
           word
           was
           ever
           annext
           to
           the
           words
           now
           cited
           ,
           and
           thence
           charg'd
           him
           with
           falsifying
           ;
           He
           would
           clear
           himself
           ,
           in
           doing
           which
           ,
           he
           denies
           not
           that
           
             he
             added
          
           the
           word
           All
           ,
           (
           this
           was
           too
           evident
           to
           be
           cloak'd
           )
           but
           he
           gives
           his
           reason
           why
           he
           added
           it
           ,
           on
           this
           manner
           :
           He
           ▪
           alledges
           my
           words
           ,
           that
           
             Christian
             Doctrine
             was
             at
             first
             unanimously
             settled
             in
             the
             minds
             of
             the
             Faithful
             ,
          
           &c.
           —
           
             and
             firmly
             believ'd
             by
             [
             all
             ]
             those
             Faithful
             to
             be
             the
             vvay
             to
             Heaven
             .
          
           Therefore
           ,
           infers
           Dr.
           T.
           since
           in
           the
           pursuit
           of
           the
           D●scourse
           't
           is
           added
           ,
           that
           
             the
             greatest
             Hopes
             and
             Fears
             vvere
             strongly
             apply'd
             to
             the
             minds
             of
             the
             First
             Believers
             ,
          
           those
           
             First
             Believers
          
           must
           mean
           
             ALL
             those
             Faithful
          
           spoken
           of
           before
           ,
           and
           the
           same
           is
           to
           be
           said
           of
           the
           
             Christians
             in
             after
             Ages
          
           .
           This
           is
           the
           full
           force
           of
           his
           Plea
           :
           My
           Reply
           is
           ,
           That
           I
           had
           particular
           reason
           to
           add
           the
           word
           [
           All
           ]
           in
           the
           former
           part
           ,
           where
           I
           said
           that
           
             That
             Doctrine
             vvas
             
             firmly
             believ'd
             by
             ALL
             those
             faithful
             ,
          
           for
           they
           had
           not
           been
           Faithful
           had
           they
           not
           
             firmly
             believed
          
           it
           ;
           and
           yet
           had
           equal
           reason
           to
           omit
           it
           when
           I
           came
           to
           that
           passage
           ,
           (
           
             the
             greatest
             motives
             were
             strongly
             aprly'd
             to
             the
             minds
             of
             the
             first
             Believers
          
           )
           ,
           because
           I
           have
           learn'd
           of
           our
           B.
           Saviour
           that
           many
           receive
           the
           word
           ,
           that
           is
           believe
           and
           gladly
           too
           ,
           yet
           the
           
             thorny
             cares
          
           of
           this
           world
           (
           to
           which
           I
           add
           Passions
           and
           ill
           Affections
           springing
           from
           
             Original
             Sin
             )
             choak
          
           the
           
             Divine
             Seed
          
           and
           hinder
           it
           from
           fructifying
           ;
           whereas
           ,
           had
           it
           had
           the
           full
           and
           due
           effect
           which
           its
           nature
           requir'd
           ,
           it
           had
           born
           Fruit
           abundantly
           ,
           Now
           ,
           since
           those
           Motives
           are
           of
           themselves
           able
           to
           produce
           it
           in
           all
           ,
           and
           oftentimes
           convert
           the
           
             most
             indispos'd
          
           ,
           that
           is
           ,
           the
           most
           wicked
           Sinners
           ,
           I
           conceive
           this
           happens
           for
           want
           of
           due
           Application
           making
           the
           Motives
           sink
           deep
           into
           the
           Understanding
           Power
           so
           as
           to
           make
           it
           conceit
           them
           heartily
           (
           which
           vigorous
           Apprehension
           we
           use
           to
           call
           
             Lively
             Faith
          
           )
           nothing
           else
           being
           required
           to
           any
           effect
           but
           the
           Agents
           Power
           over
           the
           Patients
           indisposition
           ,
           and
           a
           
             close
             Application
          
           of
           the
           Power
           to
           the
           Matter
           t
           is
           to
           work
           upon
           :
           Which
           kind
           of
           Application
           being
           evidently
           not
           made
           to
           All
           ,
           there
           was
           no
           show
           of
           reason
           why
           I
           should
           put
           
             that
             word
          
           in
           
             that
             place
          
           ,
           and
           much
           less
           that
           Dr.
           T.
           should
           put
           it
           
             for
             me
          
           :
           I
           was
           forc't
           indeed
           to
           name
           the
           word
           Believers
           ,
           because
           it
           was
           impossible
           to
           conceive
           that
           those
           Motives
           should
           be
           strongly
           apply'd
           to
           the
           Minds
           of
           Jews
           or
           Heathens
           .
           Again
           ,
           I
           was
           forc't
           to
           express
           it
           plurally
           ,
           since
           no
           sober
           man
           can
           doubt
           but
           the
           doctrine
           of
           Faith
           
           sunk
           deep
           into
           the
           hearts
           or
           wills
           of
           more
           than
           some
           one
           ,
           and
           thence
           wrought
           in
           them
           through
           Charity
           :
           but
           that
           I
           should
           mean
           by
           that
           word
           onely
           plurally
           exprest
           a
           Number
           of
           Believers
           ,
           having
           those
           Motives
           strongly
           applyed
           to
           them
           ,
           Equal
           to
           those
           who
           
             firmly
             believed
          
           or
           were
           Faithful
           ,
           is
           unconceivable
           by
           any
           man
           who
           looks
           into
           the
           sense
           of
           words
           ;
           this
           being
           the
           same
           as
           to
           apprehend
           that
           all
           who
           believe
           speculatively
           ,
           
             lay
             to
             heart
          
           those
           Motives
           to
           good
           Life
           which
           Faith
           teaches
           them
           ;
           a
           thing
           our
           daily
           Experience
           confutes
           .
           Moreover
           ,
           I
           endeavoured
           to
           prevent
           any
           such
           Apprehension
           in
           my
           very
           next
           words
           after
           my
           Principles
           ,
           which
           were
           these
           [
           
             This
             put
             ,
             it
             follows
             as
             certainly
             that
             a
             GREAT
             NVMBER
             of
             the
             first
             Believers
             and
             after
             faithful
             would
             continue
             ,
          
           &c.
           
           Now
           ,
           these
           words
           [
           
             a
             Great
             number
             of
             the
             first
             Believers
          
           ]
           having
           most
           evidently
           a
           Partitive
           sense
           ,
           that
           is
           ,
           signifying
           onely
           a
           Part
           or
           some
           of
           them
           ,
           it
           might
           seem
           strange
           to
           any
           Man
           that
           knows
           not
           Dr.
           T
           's
           might
           in
           such
           performances
           and
           that
           nothing
           is
           Impossible
           for
           him
           to
           mistake
           ,
           who
           will
           do
           it
           because
           he
           must
           do
           it
           ,
           that
           ▪
           he
           could
           interpret
           those
           very
           same
           words
           [
           
             First
             Believers
          
           ]
           to
           mean
           all
           ,
           not
           one
           excepted
           .
           'T
           is
           a
           trifling
           Evasion
           then
           to
           hope
           to
           come
           off
           by
           saying
           as
           he
           does
           here
           p.
           36.
           
           
             If
             it
             contradict
             what
             he
             sayes
             elsewhere
             it
             is
             no
             new
             or
             strange
             thing
          
           ;
           For
           this
           is
           not
           elsewhere
           or
           another
           place
           ,
           but
           the
           same
           place
           ,
           and
           the
           very
           next
           words
           to
           my
           Principles
           (
           as
           is
           seen
           Sure●●
           .
           p.
           60.
           )
           The
           badness
           of
           which
           excuse
           shows
           he
           is
           inexcusable
           .
           But
           this
           is
           not
           all
           ;
           that
           discourse
           ends
           
           not
           there
           ,
           but
           goes
           on
           at
           least
           two
           Leaves
           farther
           clearing
           that
           very
           point
           ;
           and
           in
           the
           process
           of
           it
           these
           words
           are
           found
           p.
           63.
           
           
             To
             say
             it
             preserves
          
           None
           
             good
             is
             to
             question
             Christs
             wisdome
             ,
          
           &c.
           
           
             A
             GREAT
             PART
             therefore
             would
             be
             virtuous
             ,
          
           &c.
           
           
             A
             BODY
             of
             Traditionary
             Christians
             would
             still
             be
             continued
             ,
          
           —
           p.
           64.
           
           
             All
             which
             wayes
             and
             Objects
             thus
             easily
             and
             strongly
             appliable
             were
             frequently
             and
             efficaciously
             apply'd
             by
             the
             Education
             of
             Parents
             and
             the
             discipline
             and
             Oeconomy
             of
             the
             Church
             ,
             which
             brings
             those
             speculations
             to
             practice
             ,
             was
             ever
             ,
             and
             must
             needs
             reach
             the
             GENERALITY
             ,
          
           —
           p.
           65.
           
             must
             still
             continue
             in
             SOME
             GREAT
             MVLTITVDE
             .
          
           All
           these
           expressions
           in
           the
           self-same
           Discourse
           and
           on
           the
           self-same
           Subject
           ,
           perfectly
           explicated
           my
           sense
           to
           be
           that
           that
           Plural
           word
           (
           Believers
           )
           did
           not
           reach
           all
           ,
           not
           one
           excepted
           .
           This
           then
           is
           Dr.
           T
           's
           habitual
           imperfection
           which
           runs
           through
           all
           his
           Mock-Answer
           to
           
             Sure
             footing
          
           ▪
           He
           has
           no
           patience
           to
           take
           any
           intire
           Discourse
           of
           mine
           into
           his
           Consideration
           ,
           or
           grapple
           with
           the
           full
           import
           of
           it
           ;
           but
           he
           catches
           at
           some
           word
           at
           the
           beginning
           or
           by
           the
           way
           which
           seems
           easiest
           to
           be
           misinterpreted
           ,
           and
           whereas
           any
           candid
           man
           would
           guide
           himself
           by
           the
           annext
           or
           concomitant
           words
           ,
           and
           the
           whole
           scope
           of
           the
           Discourse
           ,
           Dr.
           T.
           is
           got
           beyond
           those
           too-ingenuous
           considerations
           ,
           and
           knowing
           very
           well
           ,
           as
           he
           exprest
           it
           Serm.
           p.
           121.
           
             that
             nothing
             is
             so
             easie
             as
             to
             take
             particular
             Phrases
             and
             Expressions
             out
             of
             the
             best
             Book
             in
             the
             world
             ,
             and
             abuse
             them
             by
             forcing
             an
             odd
             and
             ridiculous
             sence
             upon
             them
             ,
          
           he
           exactly
           observes
           that
           method
           ,
           and
           abuses
           some
           Expression
           or
           word
           by
           forcing
           (
           in
           despight
           
           of
           all
           the
           concomitant
           circumstances
           conspiring
           to
           rectifie
           him
           )
           an
           odd
           and
           
             ridiculous
             sence
             upon
             it
          
           ;
           and
           then
           lest
           those
           rectifying
           passages
           annext
           should
           rise
           up
           in
           judgment
           against
           him
           and
           accuse
           him
           to
           the
           candid
           Reader
           of
           imposing
           a
           sense
           never
           intended
           by
           the
           Author
           't
           is
           but
           accusing
           that
           Author
           of
           contradict●ng
           himself
           ,
           and
           all
           's
           well
           .
           Thus
           he
           us'd
           the
           Prefacer
           p.
           30.
           me
           in
           this
           very
           place
           ,
           in
           these
           words
           
             If
             it
             contradict
             what
             he
             sayes
             elsewhere
             't
             is
             no
             new
             or
             strange
             thing
          
           ;
           and
           Sure-footing
           in
           most
           of
           those
           places
           which
           he
           wilfully
           misconstrued
           throughout
           his
           
             Rule
             of
             Faith.
          
           By
           this
           rare
           Stratagem
           gaining
           two
           notable
           Advantages
           against
           any
           Author
           ,
           whereas
           not
           so
           much
           as
           one
           was
           offered
           ;
           First
           ,
           making
           him
           talk
           ridiculously
           ;
           next
           ,
           making
           him
           
             contradict
             himself
          
           .
           Both
           of
           them
           built
           upon
           another
           of
           Dr.
           
             T
             's
             firm
             Principles
          
           ,
           which
           is
           this
           ;
           
             No
             Author
             shall
             be
             allow'd
             to
             interpret
             his
             own
             meaning
             ,
             but
             that
             shall
             be
             his
             sense
             which
             I
             please
             to
             put
             upon
             any
          
           particular
           Expression
           
             of
             his
             ;
             by
             adding
             words
             to
             it
             or
             otherwise
             glossing
             it
             as
             seems
             best
             for
             my
             advantage
             ;
             and
             if
             he
             offers
             to
             be
             so
             wary
          
           as
           
             to
             annex
          
           other
           
             words
             which
             would
             interpret
             his
             meaning
             to
             be
             otherwise
             ,
             he
             is
             a
             Fool
             and
             contradict
             himself
             .
          
           Now
           ,
           though
           this
           Principle
           which
           grounds
           this
           Procedure
           be
           an
           odd
           one
           ,
           yet
           Dr.
           T.
           holds
           faithfully
           to
           what
           he
           has
           once
           espoused
           ,
           and
           were
           it
           now
           seasonable
           ,
           I
           durst
           undertake
           to
           reckon
           up
           twenty
           places
           in
           his
           
             Rule
             of
             Faith
          
           ,
           where
           he
           vaunts
           himself
           thus
           doubly
           victorious
           by
           making
           use
           of
           this
           one
           Artifice
           .
        
         
         
           §
           .
           13.
           
           But
           in
           case
           that
           plural
           word
           had
           seem'd
           to
           him
           to
           infer
           an
           Vniversality
           ,
           why
           could
           he
           not
           content
           himself
           with
           giving
           his
           reason
           why
           it
           seem'd
           to
           follow
           thence
           ?
           Had
           he
           done
           this
           none
           could
           have
           accus'd
           him
           of
           falsifying
           :
           for
           every
           one
           has
           liberty
           to
           offer
           his
           conceit
           ,
           and
           the
           reason
           why
           he
           judges
           so
           ,
           without
           meriting
           or
           incurring
           any
           harsher
           note
           than
           that
           of
           a
           mis-reasoner
           .
           Whereas
           now
           ,
           his
           carriage
           exposes
           him
           justly
           to
           these
           Exceptions
           .
           First
           ,
           That
           he
           went
           not
           about
           to
           infer
           or
           gather
           what
           he
           imposes
           ,
           but
           (
           
             Rule
             of
             Faith
          
           ,
           p.
           163.
           )
           he
           makes
           me
           in
           express
           terms
           and
           directly
           say
           that
           
             greatest
             hopes
             and
             fears
             are
             strongly
             apply'd
             to
             the
             minds
             of
             ALL
             Christians
             ,
          
           whereas
           in
           my
           words
           put
           down
           by
           himself
           ,
           p.
           162.
           no
           such
           thing
           as
           [
           all
           ]
           is
           found
           annext
           to
           those
           words
           .
           Next
           ,
           that
           the
           word
           (
           all
           )
           which
           he
           added
           ,
           was
           put
           in
           the
           same
           Italick
           Letter
           in
           an
           even
           tenor
           with
           those
           other
           words
           which
           were
           indeed
           mine
           ;
           as
           may
           be
           seen
           in
           the
           place
           now
           cited
           .
           Thirdly
           ,
           that
           his
           whole
           Attempt
           in
           that
           place
           ,
           is
           meerly
           to
           confute
           that
           word
           [
           All
           ]
           which
           himself
           had
           inserted
           ,
           as
           may
           be
           seen
           
             Letter
             of
             thanks
             p.
          
           77.
           where
           I
           instanc'd
           in
           nine
           or
           ten
           places
           in
           which
           he
           combated
           that
           single
           word
           of
           his
           own
           adding
           and
           nothing
           else
           ▪
           and
           (
           as
           I
           there
           shew'd
           from
           p.
           78.
           to
           p.
           86.
           )
           went
           forwards
           to
           make
           out
           that
           pretence
           by
           falsifying
           evidently
           my
           sense
           and
           sometimes
           my
           words
           too
           ,
           in
           three
           or
           four
           places
           more
           .
           Fourthly
           ,
           That
           (
           
             Rule
             of
             Faith
          
           ,
           p.
           165.
           l.
           3.
           )
           he
           tells
           the
           Reader
           I
           
             SAY
             EXPRESSLY
          
           ,
           those
           
             Causes
             are
             put
             in
             ALL
             the
             Faithful
             actually
             causing
             :
          
           by
           this
           means
           endeavouring
           to
           perswade
           the
           Reader
           't
           is
           
           not
           his
           own
           interpretation
           or
           deduction
           from
           some
           words
           of
           mine
           ,
           but
           my
           own
           
             express
             words
          
           ;
           which
           is
           a
           
             most
             express
             falsification
          
           .
           Lastly
           ,
           he
           neglects
           to
           take
           notice
           of
           any
           of
           those
           words
           which
           manifoldly
           and
           expresly
           show'd
           my
           Tenet
           to
           be
           quite
           contrary
           to
           what
           he
           impos'd
           .
           This
           is
           my
           total
           charge
           against
           him
           ;
           of
           which
           we
           hear
           
             very
             little
          
           or
           rather
           nothing
           in
           this
           Preface
           where
           he
           goes
           about
           to
           clear
           it
           ;
           onely
           he
           sayes
           that
           those
           
             First
             Believers
          
           to
           
             whom
             those
             Hopes
             and
             Fears
             were
             strongly
             apply'd
             ,
             must
          
           by
           the
           tenour
           of
           my
           words
           mean
           
             all
             the
             Faithful
             disperst
             over
             several
             parts
             of
             the
             world
             ,
          
           and
           so
           all
           the
           Christians
           
             of
             that
             Age
          
           ,
           and
           for
           the
           same
           reason
           of
           
             the
             following
             ones
          
           ;
           which
           is
           the
           very
           thing
           I
           deny
           ,
           and
           have
           given
           lately
           my
           reasons
           why
           they
           
             could
             not
          
           .
           Besides
           ,
           every
           Scholar
           knows
           that
           Authors
           first
           speak
           short
           and
           in
           common
           ,
           and
           afterwards
           ,
           when
           they
           come
           to
           explain
           themselves
           ,
           
             more
             particularly
          
           ;
           and
           had
           he
           been
           pleas'd
           to
           contain
           his
           rare
           gift
           of
           misinterpreting
           till
           the
           very
           next
           line
           to
           my
           Principles
           ,
           woven
           in
           the
           tenour
           of
           the
           same
           Discourse
           ,
           which
           he
           pretends
           to
           build
           his
           mistake
           upon
           ,
           he
           had
           found
           the
           
             express
             contrary
          
           to
           his
           Additional
           [
           All
           ]
           viz
           ▪
           (
           
             A
             Great
             number
             or
             Body
             of
             the
             first
             Believers
             and
             after-Faithful
             ,
          
           the
           direct
           )
           sense
           of
           which
           words
           is
           
             not
             all
          
           ,
           but
           
             some
             onely
          
           .
        
         
           §
           .
           14.
           
           Again
           ,
           what
           if
           I
           us'd
           the
           word
           Faithful
           first
           ,
           and
           put
           to
           it
           the
           word
           All
           ,
           joyned
           with
           such
           words
           as
           would
           ●ear
           that
           
             universal
             Expression
          
           ,
           must
           it
           needs
           follow
           that
           when
           I
           name
           the
           same
           word
           Plurally
           afterwards
           ,
           I
           must
           needs
           mean
           all
           or
           the
           universality
           
           again
           ,
           even
           though
           I
           joyn
           it
           this
           second
           time
           with
           words
           of
           a
           quite
           different
           Sense
           ?
           Imagine
           I
           had
           said
           ,
           that
           
             All
             Historians
             write
             of
             matters
             of
             Fact
             ,
          
           and
           then
           had
           subjoyn'd
           a
           little
           after
           that
           
             Historians
             write
             of
             King
             Pepin
          
           ,
           must
           I
           needs
           mean
           by
           Historians
           onely
           plurally
           exprest
           when
           I
           come
           to
           name
           them
           the
           second
           time
           ,
           
             All
             Historians
          
           ,
           no●
           one
           excepted
           ,
           
             write
             of
             King
             Pepin
          
           ?
           What
           Logick
           but
           Dr.
           T's
           ,
           who
           defies
           all
           Principles
           ,
           could
           ever
           stumble
           upon
           such
           a
           Paradox
           ▪
        
         
           §
           .
           15.
           
           To
           conclude
           this
           matter
           .
           All
           these
           particularities
           here
           related
           ,
           being
           well
           examin'd
           by
           Eye-sight
           and
           weigh'd
           by
           Reason
           ,
           't
           is
           impossible
           any
           Candid
           Considerer
           ,
           however
           he
           may
           favourably
           judge
           Dr.
           T.
           mistaken
           in
           words
           which
           at
           first
           sight
           bore
           such
           a
           semblance
           to
           one
           who
           read
           but
           half
           the
           Discourse
           ,
           can
           for
           all
           that
           excuse
           him
           from
           great
           Rashness
           and
           strong
           Inclinations
           to
           draw
           every
           thing
           in
           his
           Adversary
           to
           a
           sinister
           sence
           ,
           and
           to
           take
           him
           up
           before
           he
           is
           down
           .
           But
           I
           must
           farther
           say
           ,
           that
           the
           Constancy
           he
           shews
           in
           this
           kind
           of
           Carriage
           ,
           and
           the
           Interest
           which
           evidently
           accrues
           by
           it
           to
           his
           Cause
           ,
           and
           himself
           as
           a
           Writer
           ,
           (
           which
           is
           at
           once
           to
           make
           his
           Adversary
           talk
           like
           a
           Madman
           and
           Self-Contradictor
           both
           ,
           and
           divert
           the
           Readers
           Attention
           from
           the
           true
           Point
           ,
           and
           by
           that
           means
           avo●d
           the
           duty
           of
           Answering
           )
           discover
           too
           palpably
           't
           is
           a
           willing
           and
           designed
           Mistake
           .
           What
           that
           signifies
           ,
           let
           others
           judge
           ,
           without
           putting
           me
           still
           to
           name
           it
           .
           I
           am
           heartily
           weary
           of
           such
           Drudgery
           .
        
         
           §
           .
           16.
           
           And
           so
           I
           take
           my
           leave
           of
           this
           pretty
           Preface
           ,
           
           which
           has
           not
           one
           word
           of
           Reason
           in
           it
           ,
           but
           built
           on
           Mistake
           ;
           nor
           one
           good
           Excuse
           for
           so
           many
           bad
           Faults·
           But
           pretends
           to
           speak
           to
           three
           Treatises
           of
           mine
           ,
           without
           taking
           notice
           candidly
           of
           so
           much
           as
           one
           Argument
           in
           any
           of
           them
           ,
           and
           is
           a
           meer
           Endeavour
           by
           multitudes
           of
           impertinent
           and
           insignificant
           Scoffs
           to
           make
           some
           plausible
           show
           of
           an
           Answer
           ,
           for
           those
           merrily-conceited
           Readers
           to
           sport
           at
           ,
           who
           fancy
           such
           frothy
           Talk
           far
           above
           solid
           Reasoning
           .
           In
           which
           pleasant
           strain
           consists
           also
           his
           Friend
           Dr.
           
           St's
           greatest
           Talent
           .
           Whence
           ,
           the
           Comedian
           in
           their
           performances
           supplies
           the
           Divine
           ;
           and
           Plautus
           with
           his
           fellows
           is
           by
           far
           more
           propitious
           ,
           useful
           ,
           and
           influential
           to
           their
           Imaginary
           Victories
           ,
           than
           Aristotle
           ,
           and
           all
           the
           Learned
           Authors
           in
           the
           world
           who
           write
           Sence
           or
           Logick
           .
           And
           as
           these
           Comick
           Controvertists
           affect
           the
           same
           Manner
           of
           writing
           which
           those
           Stagers
           did
           ,
           so
           their
           End
           and
           Aym
           is
           the
           same
           too
           ,
           viz.
           not
           to
           propose
           any
           thing
           like
           exact
           Knowledge
           to
           men
           truly
           Learned
           ,
           but
           meerly
           
             Populo
             ●t
             placerent
             quas
             fecissent
             Fabulas
             .
          
        
      
       
         
         
           The
           Conclusion
           .
        
         
           
             Containing
             The
             AUTHOR'S
             REQUEST
             To
             the
             Knowing
             Candid
             WITS
             of
             This
             Nation
             .
          
        
         
           THis
           being
           the
           Genius
           of
           my
           Adversary
           ,
           such
           his
           Method
           of
           Answering
           my
           Books
           ,
           and
           yet
           his
           numerous
           Party
           hazarding
           to
           over-bear
           Reason
           with
           Noise
           ,
           at
           least
           in
           the
           Esteem
           of
           vulgar
           Scholars
           ,
           making
           up
           the
           Generality
           ;
           who
           are
           not
           able
           to
           weigh
           
           either
           the
           Strength
           of
           the
           Arguments
           ,
           or
           the
           Worth
           of
           the
           Authorities
           engag'd
           for
           either
           Party
           ,
           but
           onely
           to
           number
           them
           ,
           or
           scan
           their
           Multitude
           ;
           I
           am
           forc'd
           to
           Appeal
           to
           You
           ,
           our
           Learned
           Umpires
           ,
           offering
           You
           these
           few
           Proposals
           ;
           with
           my
           humble
           Request
           ,
           that
           ,
           if
           You
           find
           them
           reasonable
           ,
           and
           agreeable
           to
           the
           Maxims
           of
           Learning
           ,
           or
           the
           clearing
           of
           Truth
           ,
           Mankinds
           best
           Interest
           ,
           You
           would
           be
           pleas'd
           in
           all
           handsome
           occasions
           to
           use
           your
           Power
           with
           Dr.
           T.
           and
           his
           Friends
           ,
           and
           sollicit
           a
           due
           compliance
           with
           them
           .
        
         
           1.
           
           That
           this
           Extrinsecal
           and
           Ignoble
           way
           of
           answering
           Arguments
           with
           Persecution
           and
           Railing
           ,
           may
           be
           left
           off
           ;
           and
           that
           when
           the
           Reason
           too
           much
           presses
           ,
           it
           may
           not
           be
           held
           Supplemental
           to
           the
           Duty
           of
           Replying
           ,
           to
           cry
           out
           POPERY
           .
           Particularly
           ,
           that
           they
           would
           please
           to
           consider
           how
           improper
           this
           Carriage
           were
           on
           this
           occasion
           ,
           in
           case
           it
           had
           been
           otherwise
           laudable
           in
           it self
           ▪
           seeing
           the
           onely
           Point
           maintain'd
           by
           me
           here
           ,
           is
           this
           ,
           That
           
             Christian
             Faith
             is
             Absolutely
             or
             Truly
             Certain
             .
          
        
         
           2.
           
           That
           when
           the
           Point
           depends
           intirely
           on
           Reason
           ,
           and
           not
           on
           the
           (
           miscall'd
           )
           Authority
           of
           Speculaters
           ,
           it
           may
           not
           be
           held
           a
           just
           Disproof
           
           of
           my
           Arguments
           to
           alledge
           the
           different
           Sentiment
           of
           some
           Speculative
           Divines
           ;
           since
           that
           Carriage
           supposes
           as
           its
           Maxim
           ,
           the
           Truth
           of
           this
           Proposition
           
             [
             That
             cannot
             be
             True
             which
             all
             School-Divines
             do
             not
             agree
             to
             .
             ]
          
           Wherefore
           unless
           he
           first
           makes
           out
           this
           to
           be
           a
           Truth
           to
           be
           proceeded
           and
           rely'd
           on
           ,
           this
           way
           of
           arguing
           ,
           which
           takes
           up
           no
           small
           part
           of
           Dr.
           T's
           Controversial
           Writings
           ,
           is
           convinc'd
           to
           be
           al●●gether
           Impertinent
           ,
        
         
           3.
           
           That
           Dr.
           T.
           would
           himself
           please
           to
           follow
           that
           Doctrine
           which
           in
           his
           Sermons
           he
           so
           oft
           and
           so
           pressingly
           inculcates
           to
           others
           ;
           and
           that
           ,
           in
           handling
           this
           grave
           and
           important
           Point
           ,
           all
           Raillery
           ,
           Drollery
           ,
           Irony
           ,
           Scoffs
           ,
           Ieers
           ,
           rude
           and
           bitter
           Sarcasms
           ,
           breaking
           of
           Iests
           ,
           and
           such-like
           Attempts
           of
           vain
           and
           
             frothy
             Wit
          
           ,
           or
           splendid
           Efforts
           of
           peevish
           Zeal
           ,
           which
           so
           abound
           in
           his
           
             Rule
             of
             Faith
          
           ,
           and
           in
           a
           manner
           wholly
           compose
           this
           Preface
           ,
           be
           totally
           superseded
           ,
           and
           onely
           Serious
           Reason
           made
           use
           of
           .
           To
           oblige
           him
           to
           which
           Sober
           Demand
           ,
           I
           promise
           on
           my
           part
           ,
           That
           ,
           though
           these
           being
           here
           my
           onely
           Confuters
           ,
           I
           was
           forc'd
           at
           present
           to
           give
           them
           sometimes
           their
           proper
           Answers
           by
           retorting
           now
           and
           then
           his
           own
           Language
           ,
           onely
           better
           apply'd
           ;
           yet
           in
           my
           future
           
           Writings
           I
           shall
           seriously
           pursue
           the
           Proof
           of
           the
           Point
           ,
           without
           minding
           at
           all
           his
           Impertinencies
           ;
           that
           is
           ,
           I
           shall
           rigorously
           observe
           the
           same
           sober
           Strain
           ,
           which
           ,
           as
           my
           own
           Inclinations
           lead
           me
           ,
           I
           follow'd
           in
           
             Sure-footing
             ,
             Faith
             Vindicated
          
           ,
           and
           my
           Method
           ;
           till
           Dr.
           T.
           seeing
           it
           his
           Interest
           to
           avoid
           Answering
           in
           a
           solid
           manner
           ,
           or
           closing
           by
           way
           of
           rigorous
           Discourse
           with
           my
           Arguments
           ,
           thought
           it
           his
           best
           play
           to
           bring
           the
           Controversie
           〈◊〉
           of
           the
           Way
           of
           Reason
           into
           that
           of
           Burlesque
           .
           Also
           that
           all
           Childish
           Cavilling
           at
           Inelegancies
           or
           
             hard
             Words
          
           ,
           at
           want
           of
           Rhetorick
           in
           a
           circumstance
           where
           none
           was
           intended
           or
           needful
           ▪
           at
           my
           being
           the
           first
           that
           said
           (
           he
           should
           have
           said
           
           prov'd
           )
           this
           or
           that
           ,
           be
           for
           the
           same
           Reason
           laid
           aside
           ,
           as
           Things
           p●rfectly
           Useless
           towards
           the
           Clearing
           of
           Truth
           .
           As
           likewise
           that
           it
           be
           not
           held
           and
           imputed
           as
           Confidence
           ,
           to
           maintain
           Faiths
           Absolute
           Certainty
           ,
           or
           any
           Point
           else
           ,
           for
           which
           I
           offer
           my
           Reasons
           ;
           nor
           to
           pretend
           to
           
             Self
             Evident
             Principles
          
           and
           Absolutely-Conclusive
           Proofs
           or
           Demonstrations
           ;
           whenas
           the
           Circumstance
           and
           Matter
           to
           be
           prov'd
           ,
           nay
           the
           very
           Name
           of
           a
           Scholar
           renders
           it
           shameful
           to
           pretend
           or
           produce
           any
           thing
           of
           an
           Inferiour
           Strength
           ,
           in
           case
           I
           aym'd
           
           at
           winning
           others
           to
           assent
           to
           my
           sayings
           .
           But
           above
           all
           I
           request
           that
           none
           of
           these
           trifling
           ways
           be
           made
           use
           of
           to
           supply
           the
           want
           of
           pertinent
           Reason
           ,
           or
           make
           up
           the
           Whole
           Confute
           ,
           as
           is
           practis'd
           throughout
           this
           Preface
           ;
           but
           that
           Reason
           ,
           where-ever
           it
           is
           found
           ,
           may
           have
           its
           due
           and
           proper
           Return
           ,
           Reason
           .
        
         
           4.
           
           That
           ,
           while
           he
           goes
           about
           to
           reply
           to
           my
           Arguments
           ,
           he
           would
           please
           to
           use
           my
           words
           ,
           and
           not
           insert
           others
           of
           his
           own
           ;
           and
           then
           combat
           them
           instead
           of
           me
           .
           Or
           ,
           if
           he
           undertakes
           to
           speak
           to
           my
           Reasons
           themselves
           ,
           that
           he
           would
           take
           the
           full
           import
           of
           them
           ,
           and
           not
           still
           catch
           at
           and
           then
           play
           upon
           some
           word
           or
           two
           which
           he
           can
           most
           easily
           seem
           to
           misunderstand
           ,
           so
           to
           divert
           the
           Discourse
           .
           A
           Method
           so
           constantly
           observ'd
           in
           his
           Reply
           to
           Sure-footing
           ,
           where
           he
           made
           Witty
           Dexterity
           still
           supply
           the
           place
           of
           Pertinent
           Solidity
           ;
           that
           instead
           of
           
             [
             Rule
             of
             Faith
          
           ]
           it
           ought
           more
           justly
           have
           been
           entitled
           
             Sure-footing
             Travesty
          
           .
        
         
           5.
           
           And
           since
           all
           Discourse
           is
           ineffectual
           which
           is
           not
           grounded
           on
           some
           
             Certain
             Truth
          
           ,
           and
           consequently
           not
           onely
           he
           who
           settles
           or
           builds
           ,
           but
           also
           he
           who
           aims
           to
           overthrow
           ,
           or
           the
           Objecter
           ,
           must
           ground
           his
           Discourse
           on
           some
           
             Certain
             Principle
          
           ,
           if
           he
           intends
           to
           convince
           
           the
           others
           Tene●
           of
           Falsehood
           ,
           that
           Dr.
           T.
           would
           therefore
           esteem
           it
           his
           Duty
           ,
           even
           when
           he
           objects
           ,
           to
           ground
           his
           Opposition
           upon
           some
           
             Firm
             Principle
          
           .
           And
           since
           no
           pretended
           Principle
           can
           be
           Firm
           ,
           but
           by
           virtue
           of
           some
           
             First
             Principle
          
           ,
           and
           that
           Dr.
           T.
           has
           disclaim'd
           here
           
             Identical
             Propositions
          
           to
           be
           such
           ,
           't
           is
           requisite
           that
           he
           either
           confute
           my
           Discourses
           produc'd
           in
           this
           Treatise
           proving
           First
           Principles
           to
           be
           of
           
             that
             nature
          
           ,
           and
           show
           some
           other
           way
           by
           which
           the
           Terms
           of
           those
           he
           assigns
           for
           such
           do
           better
           cohere
           ,
           or
           he
           is
           convinc'd
           to
           have
           
             none
             at
             all
          
           ;
           and
           so
           all
           he
           writes
           or
           discourses
           must
           be
           Groundless
           and
           Insignificant
           .
        
         
           6.
           
           Thus
           much
           in
           common
           for
           the
           Manner
           of
           his
           Writing
           .
           As
           for
           his
           Matter
           ,
           I
           request
           he
           would
           not
           in
           the
           subject
           of
           this
           present
           Discourse
           ,
           about
           the
           Certainty
           of
           a
           Deity
           and
           Christian
           Faith
           ,
           hover
           with
           ambiguous
           Glosses
           between
           Certainty
           and
           Uncertainty
           ,
           that
           is
           ,
           between
           Is
           and
           
             Is
             not
          
           ;
           but
           speak
           out
           Categorically
           ,
           and
           plainly
           declare
           whether
           he
           holds
           those
           Points
           
             absolutely
             True
          
           ;
           that
           is
           ,
           whether
           they
           be
           absolutely
           
             True
             to
             us
          
           ;
           or
           whether
           any
           man
           in
           the
           world
           can
           with
           reason
           say
           he
           sees
           they
           are
           True
           ,
           or
           has
           any
           Reason
           or
           Argument
           to
           conclude
           them
           
             True
             ▪
          
           If
           not
           ,
           then
           ●et
           him
           show
           how
           
           't
           is
           avoidable
           but
           all
           the
           World
           must
           with
           Truth
           say
           ,
           
             Both
             these
             may
             be
             False
             ,
             for
             any
             thing
             they
             can
             discern
          
           ;
           than
           which
           ,
           nothing
           sounds
           more
           horrid
           and
           blasphemous
           to
           a
           Christian
           Ear.
           If
           he
           says
           there
           are
           such
           Reasons
           extant
           ,
           but
           he
           has
           them
           not
           ,
           then
           let
           him
           leave
           off
           attempting
           to
           settle
           those
           Tenets
           ,
           or
           writing
           on
           those
           Subjects
           ,
           since
           he
           confesses
           himself
           unqualify'd
           and
           unfurnish'd
           with
           means
           to
           manage
           them
           .
           If
           he
           says
           there
           are
           such
           Proofs
           ,
           and
           that
           he
           has
           them
           ,
           let
           him
           produce
           them
           ▪
           and
           stand
           by
           them
           ,
           and
           not
           blame
           
             the
             nature
             of
             Things
             for
             bearing
             no
             more
             ,
          
           and
           others
           for
           saying
           they
           have
           more
           ,
           and
           that
           the
           Things
           do
           bear
           more
           .
           To
           express
           my self
           closer
           and
           more
           particularly
           ;
           Let
           him
           speak
           out
           ingenuously
           and
           candidly
           to
           these
           Queries
           ,
           Whether
           be
           holds
           that
           
           God's
           Church
           ,
           or
           any
           man
           in
           the
           World
           ,
           is
           furnish'd
           with
           better
           Grounds
           for
           the
           Tenet
           of
           a
           Deity
           or
           for
           
             Christian
             Faith
          
           ,
           or
           any
           stronger
           Reasons
           to
           prove
           these
           Points
           True
           ,
           than
           those
           in
           
           Joshua's
           and
           
           Hezekiah's
           time
           had
           or
           could
           have
           the
           day
           before
           ,
           that
           the
           Sun
           should
           not
           
             stand
             still
          
           or
           
             go
             back
          
           the
           next
           day
           ;
           than
           that
           Person
           who
           threw
           a
           Glass
           on
           the
           Ground
           which
           broke
           not
           ,
           had
           or
           could
           have
           that
           it
           would
           not
           break
           ;
           ●han
           the
           Inhabitants
           of
           divers
           Houses
           had
           that
           
           they
           would
           not
           suddenly
           fall
           ,
           which
           yet
           
             did
             so
          
           ;
           or
           ,
           lastly
           ▪
           to
           use
           his
           own
           words
           ,
           than
           those
           Reasons
           are
           
             which
             satisfie
             Prudent
             Men
             in
             Humane
             Affairs
             ,
          
           in
           which
           notwithstanding
           they
           experience
           themselves
           often
           mistaken
           ?
           If
           he
           say
           he
           has
           ,
           let
           him
           produce
           them
           ,
           and
           heartily
           maintain
           them
           ,
           and
           endeavour
           to
           make
           them
           out
           ,
           and
           I
           shall
           hereafter
           express
           as
           much
           Honour
           for
           him
           ,
           as
           I
           have
           done
           here
           of
           Resentment
           and
           Dislike
           ,
           for
           advancing
           the
           contrary
           Position
           .
           But
           ,
           if
           he
           profess
           he
           has
           
             no
             better
          
           ,
           or
           that
           (
           the
           nature
           of
           the
           thing
           not
           bearing
           it
           )
           there
           can
           no
           better
           be
           given
           ,
           then
           't
           is
           unavoidable
           ,
           first
           ,
           that
           the
           most
           Sacred
           Tenets
           of
           a
           Deity
           's
           Existence
           ,
           and
           all
           the
           Points
           of
           Christian
           Faith
           
             may
             be
             now
             actually
             False
          
           ,
           since
           Points
           which
           had
           Reasons
           for
           them
           of
           Equivalent
           strength
           did
           prove
           actually
           such
           .
           Next
           ,
           that
           no
           man
           in
           the
           world
           is
           (
           in
           true
           Speech
           )
           Certain
           there
           is
           a
           God
           ,
           or
           that
           the
           least
           word
           of
           Christian
           Religion
           is
           True
           ;
           since
           't
           is
           Nonsence
           to
           say
           any
           of
           those
           Persons
           (
           in
           those
           former
           Instances
           of
           equivalent
           strength
           )
           were
           or
           could
           be
           
             truly
             Certain
          
           of
           Points
           which
           prov'd
           
             actually
             False
          
           ,
           and
           in
           which
           themselves
           were
           mistaken
           .
           In
           a
           word
           ,
           I
           would
           have
           him
           without
           disguise
           let
           the
           world
           know
           whether
           ,
           as
           there
           was
           Contingency
           in
           
           those
           Causes
           ,
           and
           so
           the
           imagin'd
           or
           hoped
           Effects
           in
           the
           former
           Instances
           miscarried
           ,
           and
           prov'd
           otherwise
           than
           was
           expected
           ,
           so
           there
           be
           not
           also
           Contingency
           in
           the
           Motives
           for
           those
           two
           most
           Sacred
           Tenets
           ,
           upon
           whose
           Certainty
           the
           Eternal
           Good
           of
           Mankind
           depends
           ,
           so
           as
           they
           may
           perhaps
           
             not
             conclude
          
           ,
           and
           so
           both
           those
           Tenets
           may
           perhaps
           be
           really
           and
           
             actually
             otherwise
          
           than
           we
           Christians
           now
           hold
           .
           If
           he
           professes
           to
           embrace
           this
           wicked
           Tenet
           ,
           (
           and
           his
           words
           are
           too
           express
           for
           it
           ever
           to
           be
           deny'd
           ,
           though
           upon
           second
           thoughts
           I
           hope
           they
           may
           be
           retracted
           )
           he
           owes
           me
           an
           Answer
           to
           my
           
             Faith
             Vindicated
          
           ,
           which
           hitherto
           he
           has
           shuffled
           off
           without
           any
           at
           all
           ,
           and
           to
           my
           Reasons
           alledg'd
           in
           this
           Treatise
           for
           the
           same
           Point
           ,
           FAITH's
           ABSOLUTE
           CERTAINTY
           .
        
         
           Now
           ,
           Gentlemen
           ,
           since
           nothing
           conduces
           more
           to
           Knowledge
           in
           any
           kind
           ,
           than
           that
           the
           Matter
           of
           the
           Dispute
           be
           unambiguously
           stated
           ,
           and
           clearly
           understood
           ,
           and
           that
           a
           solid
           Method
           be
           observ'd
           in
           the
           managing
           it
           ,
           I
           become
           a
           humble
           Petitioner
           to
           your Selves
           ,
           as
           you
           tender
           that
           Excellent
           Concern
           of
           Mankind
           ,
           and
           that
           most
           Sacred
           One
           of
           Christianity
           ,
           to
           use
           your
           best
           Interest
           with
           Dr.
           T.
           that
           he
           would
           please
           to
           yield
           to
           these
           Duties
           here
           exprest
           ;
           and
           I
           oblige
           
           my self
           inviolably
           to
           observe
           the
           same
           Carriage
           towards
           him
           ,
           which
           I
           here
           propose
           and
           press
           he
           would
           use
           towards
           me
           ;
           which
           if
           he
           refuse
           ,
           I
           declare
           I
           shall
           leave
           him
           to
           the
           Censure
           of
           all
           truly-Learned
           and
           Ingenuous
           Persons
           ,
           however
           he
           triumphs
           amongst
           Those
           who
           are
           great
           Admirers
           of
           
             Pretty
             Expressions
          
           ;
           resting
           assur'd
           that
           your selves
           will
           not
           onely
           hold
           me
           Unblameable
           ,
           but
           also
           highly
           Commendable
           for
           no●
           losing
           my
           precious
           time
           in
           reciprocating
           his
           trifling
           and
           insignificant
           Drollery
           .
        
         
           
             Your
             True
             Honourer
             and
             Humble
             Servant
             ,
             
               J.
               S.
            
             
          
        
         
           FINIS
           .
        
      
    
     
       
         
         
           AMENDMENTS
           .
        
         
           PAge
           1.
           line
           21.
           read
           that
           both
           first
           ,
           p.
           47.
           l.
           3.
           self
           ,
           possible
           to
           ,
           p.
           50.
           l.
           20.
           solid
           ,
           p.
           101.
           l.
           6
           ,
           7.
           possible
           all
           this
           may
           ,
           p.
           115
           l.
           12
           ,
           Judgment
           in
           which
           it
           is
           ,
           l.
           25.
           can
           never
           ,
           p.
           118.
           l.
           26.
           resolute
           hatred
           ,
           p.
           121.
           l.
           23.
           did
           equivalently
           ,
           p.
           124.
           l.
           21.
           
           &
           28.
           
           Speculaters
           ,
           p.
           127.
           l.
           17.
           nay
           more
           ,
           p.
           135.
           l.
           7.
           to
           be
           ,
           p.
           139.
           l.
           18.
           greater
           degree
           ,
           p.
           142.
           l.
           2.
           is
           not
           true
           ,
           or
           not
           to
           dare
           ,
           p.
           146.
           l.
           14.
           
           Chimerical
           ,
           p
           157.
           l.
           16.
           
           Fourth
           Eviction
           ▪
           l.
           18.
           of
           the
           Sixth
           ,
           p.
           162.
           l.
           16.
           
           Sermons
           equally
           ,
           p.
           163.
           l
           27.
           
           Parallelepiped
           ,
           p.
           166.
           l.
           30.
           
           Predicate
           ,
           p.
           176.
           l.
           ult
           .
           all
           good
           ,
           p.
           183.
           l.
           28
           sensible
           man
           may
           ,
           p.
           184.
           l.
           2.
           deduc'd
           there
           ,
           p.
           186.
           l.
           12.
           of
           discoursing
           the
           ,
           p.
           199.
           l.
           25.
           it
           is
           ,
           is
           not
           more
           ,
           p.
           200.
           l.
           16.
           of
           its
           own
           ,
           p.
           212.
           l.
           24.
           not
           the
           Rule
           ,
           dele
           express
           ,
           p.
           218.
           
           DISCOURSE
           IX
           .
           p.
           219
           ▪
           l
           13
           ,
           14.
           
           Reason
           in
           it
           —
           p
           229.
           l.
           28
           ,
           29.
           the
           Authors
           mistaken
           in
           undervaluing
           it
           ,
           p.
           234.
           l.
           17.
           
           I
           do
           non
           stand
           .
           p.
           239.
           l.
           5.
           apply'd
           ,
           l.
           6.
           
           I
           had
           .