RELIGIO LAICI. Written in a Letter to JOHN DRYDEN Esq.  Juvenal, Sat. 8. 
Quod modo proposui non est Sententia, verum  
Credit me vobis folium recitare Sibyllae.  
LONDON, Printed for R. Bentley, and S. Magnes, in Russel street, in Covent-garden. 1683.   

TO HIS Much Honoured Friend JOHN DRYDEN Esq.  
SIR,  
THE Value I have ever had for your Writings, makes me impatient to peruse all Treatises that are crowned with your Name; whereof, the last that fell into my Hands, was your Religio Laici; whieh expresses as well your great Judgement in, as Value for Religion: a thing too rarely found in this Age among Gentlemen of your Parts; and, I am confident, (with the Blessing of God upon your Endeavours) not unlikely to prove of great Advantage to the Public; since, as Mr. Herbert well observes, 
A Verse may find him, who a Sermon flies,  
And turn Delight into a Sacrifice.   
We read in Ancient Times, before the Institution of Moral Philosophy by Socrates, that Poets in general were to the People in stead of their Sacred Writ, from whom they received their Divinity, and Opinion concerning the Gods; as, who, and how, to be worshipped, how pleased and pacified, by what Prayers and Ceremonies, together with such Rites and Ceremonies as were the Dionysiaca, Cybeliaca, Isiaca, Eleusiniaca, and the like, Instituted by Orpheus. All which were built upon this Ground, That there could be no true Poet but must be Divinely inspired; and if Divinely inspired, then certainly to be believed. This we find largely disputed and asserted even by Philosophers of best Account in those Days. But the two main Arguments induced them to that Belief, were; First, That extraordinary Motion of Mind wherewith all good Poets in all Ages have been possessed and agitated: And, secondly, The Testimony of Poets themselves, who professing themselves Inspired, have made particular Relations of strange Visions, Raptures, and Apparitions to that purpose: So that as the Beginning, Growth, and Confirmation of Idolatry may be ascribed (as by many it is) to Poets, and their Authority; so also to supposed Enthusiasms and Inspirations, upon which that Authority was chiefly grounded. Hence it is, that many Ancient Authors, as Aristotle, Strabo, and others, affirm, That Poetry (in matter of Writing and Composition) was in use long before Prose: which might seem strange, if not incredible, did we judge by the Disposition of later Times; but of those Enthusiastic Times, not less probable, than certain, as our Learned Casaubon well observes. And this I thought fitting to premise, in Answer to that Obection which your Modesty is so apprehensive of, viz. That being a Laic, you interpose in Sacred Matters.  
Rapine (in his Reflections) speaking of the necessary Qualities belonging to a Poet, tells us, He must have a Genius extaordinary, great Natural Gifts, a Wit just, fruitful, piercing, solid, and universal; an Understanding clean and distinct; an Imagination neat and pleasant; an Elevation of Soul, that depends not only on Art or Study, but is purely a Gift of Heaven, which must be sustained by a lively Sense and Vivacity; Judgement, to consider wisely of Things; and Vivacity, for the beautiful Expression of them, etc. Now this Character is so justly yours, as I cannot but think that he described what a great Poet should be, by hearing what you were; and the rather, since I have been informed by some English of his Acquaintance, That Monsieur Rapine was studious in our Language, only for your sake: Nor would his Pains be lost.  
'Tis a Question not easily to be decided, Whether you have been more serviceable to the Peace of the State in your Absolom and Achitophel, or to the Church in your Religio Laici, or to the Nobility and Gentry in the innocent Recreation of your Plays? A Country-Retirement, like that of Ovid's, to one that has led the Spring of his Age, and Vigour of his Youth, among the Noise and Pleasures of the Town, is certainly a Transformation no less disagreeable, than that which the Poets feign of Actaeon, or Sacred Writ of the Assyrian Monarch, who grazed with the Beasts of the Field; and to abandon a Covent-Garden Society for the Insipid Dull Converse of a Country Village, (where the Nomination of New Healths is the height of their Invention) would render a Rural Life to be no less than a Civil Death, were it not for Mr. Dryden's Writings, which keep us still alive, and, by a most Natural Representation of the Humours of the Town, make us flatter and fancy ourselves (like the Enjoyment of a Lover's Dream) to be still there.  
But I shall wave these Acknowledgements to you, as things too general to be engrossed by me alone: And will now spend the Remainder of this Epistle in informing you of the Occasion of my troubling you with this small Piece, which I Entitle by the Name of Religio Laici, from a Treatise of the Lord Herbert of Cherburie's so called; whose Notions I have often made use of, and grounded the Chief of my Discourse upon his Five Catholic or Universal Principles: Wherein my only Aim is, to assert an Universal Doctrine, such as no ways opposeth the Religion Established among us, and which may tend both to the Propagation of Virtue, and Extirpation of Vice, as well as to the Reconciliation of those Dissenters now in England, who have of late so disturbed the Quiet of this Realm, and who, under the Pretence of Religion, would exclude all Governors but themselves. For, as a late Author well observes, Every Opinion makes a Sect; every Sect, a Faction; and every Faction (when it is able) a War: and every such War is the Cause of God; and the Cause of God can never be prosecuted with too much Violence: So that all Sobriety is Lukewarmness; and to be Obedient to Government, Carnal Compliance. Which are the Opinions of those that would rob Caesar of his Due, as well as remove the People's ancient Landmarks.  
But for my part, as in Civil Politics, I would not, in this so Ancient and so Lineal a Monarchy, abandon the Beams of so fair a Sun, for the dreadful Expectation of a divided Company of Stars; so neither, in ecclesiastics, do I covet to be without the Pale of the Church: since, though I will not Dogmatically affirm, (as some do) That Episcopacy is Jure Divino; yet (with the Lord Bacon) I say, and think ex Anim, That it is the nearest to Apostolical Truth, and the most coherent with Monarchy: Wherein, I know, you will not differ from me.  
And therefore, Sir, at this time, when the Name of Christ is made use of to palliate so great Villainies and Treasons, under the Pretext of God's Cause, against both King and Government, I thought I could do no less than snatch up all Weapons that might defend the Public, and hope I have not lighted upon one with a double Edge.  
I have endeavoured that my Discourse should be only a Continuance of yours; and that, as you taught Men how to Believe, so I might instruct struck them how to Live. For, as Dr. Donne well observes, Though Christianity is the Fort or Citadel, yet Virtue and Moral Honesty are its Fences and Outworks, whereby alone it is teneable. Wherefore, I designed this Treatise of mine to be only an Addition, or rather the Consequence of yours; encouraging Men to Live up to the Virtue of that Doctrine you teach. Which, with your Pardon for the present, and Friendship for the future, is the highest Ambition of,  
SIR, Your most Faithful Friend, and Servant, C. B.   

Religio Laici.  

The Occasion of this Treatise.  
THere is not any Meditation hath given me greater trouble, than when I think, That a Doctrine so necessary, as the Knowledge of God, with the true Way to serve and worship him, together with the Means to attain everlasting Salvation, should be so variously delivered and taught in divers Ages and Countries; as also urged in such perplexed and difficult terms; (which by the many Volumes of this Argument, in several Languages, may appear;) and after all this, yet to find it presented to me under such terrible Menaces and Execrations, as if, among the many Churches in the World, I did not adhere to the right, (which each claimed to be theirs) I could not justly hope for salvation; but, on the contrary, expect eternal Torture, without any prospect of Relief.  
Being therefore in this doubtful and dangerous condition, I did at last conclude with myself, that one of these two things was to be done: Methods of Enquiry into Religion.  
First, That (notwithstanding the Affronts and Threats wherewith with the Priests on every side would deter us from all other Religions, as well as Invitations, Promises, and comfortable Doctrines, by which they would draw us to their own, in any particular Church,) I was bound, either to study with an impartial mind, not only all the several Religions; but likewise the Controversies amongst them in divers Ages, Languages and Countries. And for this purpose, not only to acquire the Tongues used heretofore, or at this present time throughout the Universe: But also to read the several Authors that have written upon these Arguments; and together with them to confer those Learned men, who (though they had not published any thing in writing) might yet be no less able to edify me, than the former. Or,  
Secondly, To fix upon some Fundamental Articles agreed upon by all that I could meet with, and consider afterwards how far they might conduce to my salvation.  
The former of these two I soon perceived to be impossible; for, whose private Affairs at home, or public Duty to his Native Country, will permit him to take such Journeys to all the Quarters of the World? Whose Estate or Revenue will furnish him with Money for so long and great an Undertaking? Or whose Constitution is of that strength and ability, that, were he to escape all the Dangers he must inevitably meet with, could yet undergo so immense a travel and labour? Whose Memory could either contain all the Works of the several Languages and Religions; or Judgement decide the different Opinions and Faiths pretended under the Authority of so many great Churches? which course yet unless he pursued to the end, he could not with Justice say he had performed his Duty. For since the determining finally of any matter of Importance, where Parties are not heard on all sides, is not only against common Reason, but contrary even to the ordinary practice of Justice in all other cases; he must think himself, in that the most important and serious business that can befall Mankind, obliged to make as particular and exact a search and examination of Religions, as is possible.  
But here we will suppose, that after diligent Enquiry, one might learn what was taught in this or that Country, under some general Notions; (though no where sufficiently, according to all the Tenants, Rites, and Ceremonies taught or practised amongst them,) yet how could the knowledge of any one Religion alone give him satisfaction, especially when he should find it controverted in some other Country, and where as able men, at least in all other points of Learning, might in great numbers be found? Shall he, because his Birth or Affection inclines him to one Country or Religion more than another, so factiously embrace it, as to think no other to be good or acceptable to God, where men do the best they can to serve him, and live well? Must he prejudge all other Religions as erroneous and false, when as yet he hath not heard what they can allege for the justifying of their Faith? No; but too too many are guilty of this Partiality; for that, till we receive a Spirit of Judgement to discern the right way, every way is thought to be wrong, but that which we are brought up in: And pious Education doth the same in this latter Age, which Miracles did formerly; as the Learned Gregory well observes.  
Howbeit, because something here must be attempted, lest we should seem wholly to forsake ourselves, I did in my particular conceive nothing so proper for my purpose, as to look upon those Countries chiefly from whence all other Learning and Sciences did originally flow; which consideration, as it brought me to those Provinces wherein the Greek Tongue did anciently flourish, as containing in itself alone almost all humane Literature: So, when I found the Inhabitants thereof in so miserable an Estate, that there was little more than Ignorance, Captivity and Barbarism amongst them, I did not think fit to insist there; since, however their wits might be as excellent now as in former times, they seemed to want not only the Means which might enable them to find out any Learned Truth, but even the heart to believe it. Neither did their Ancient or almost universally taught Religion (being Ethnic and Pagan) any way affect me there, or in any Country else: since being now intermitted, and discontinued for many Ages, I could not but think it built in great part upon weak and uncertain Principles, more especially in those Points, which are now wholly antiquated and abolished.  
From hence therefore I cast mine Eye upon Italy; as the Country wherein, not only all the Ancient Learning of the Greeks, but also of the Romans, was carefully preserved and taught; But as here again I found almost all they produced in point of Religion to be controverted among other Nations in Europe, with much acrimony and Bitterness; and that besides among the several Opinions and Sects the subequent times have brought forth, the latter for the most part have dissented more from them than the former; insomuch that the Puritan hath departed more from them than the Protestant, and the Protestant than the Lutheran; I could not so safely rely upon them, as not to inquire, why the Tenants of the Church of Rome are so much deserted? But as here again I found myself entangled in Controversies, I thought fit to make a pause before I engaged myself too far in those Tumultuous and uncharitable Disputes. And the rather, because I found that even the knowledge of the different Sects of Christian Religion alone, took up more time in the study of them than I could possibly hope to obtain, altho' I should live beyond the ordinary age of man; so that whereas I thought myself obliged for the discharge of my Conscience to study not only all Religions that have been or are in the World, I found the Romanish Religion in its divers Sects alone of greater intricacy, than that I could by any Reason or Authority dissolve or untie the many Scruples or Knots in them: since flying sometimes from Reason to Faith, and then again from Faith to Reason, with a singular agility in both, I found myself unable to follow them in any one certain way. I confess, that if they had adhered singly to either of these two, nothing could have scandalised me; since that which was delivered upon Reason, I should have examined, and finally accepted upon the same ground: and as well should I have believed those Points of Faith, which were delivered me upon the Reverend Authority of the Church; especially, when it could have been proved, that any former Church or Congregation had under their hands and Seals, or in any other Authentic manner subscribed, as eye-Witnesses to that they consigned unto Posterity, and not as Hearers only; it being of great moment in the affirmation of things past, to set down what they knew certainly, and to come afterwards to what was told them by others, which they again had from others, and so perhaps from many descents; especially, if such things were related, as neither they from whom they heard it, nor indeed any mortal man by Natural Means could know. Neither would it be sufficient to say, that their Knowledge was Supernatural or Divine, since as that is more than could be known in following times, so, when it were granted, it would infer little to me, but that which I would believe without it: For if any under the name of a Prophet should bid me do a Sin, or be Impenitent for Sins done, I should not believe him, though he pretended a thousand Revelations for it: And on the other side, if he bid me be Virtuous and Penitent, though he had not any shadow of Revelation for it, I should give entire Credit to him.   

The Validity of Revelation proved by its Doctrine.  
That therefore the Certainty of that Doctrine, which is called Revealed, or the word of God in any Age or Country, comes not to me simply either from the Authority of him that said the holy Spirit did so dictate the word to him: No, nor from the Authority of them that believed it: (how many or great soever:) but from the Goodness of the Doctrine itself; without which, I should believe but little in any extraordinary kind. Every man, in what Age or Country, that teacheth goodness, speaks the word of God to me; and if the Contrary, he shall never make me believe, he knoweth God, or heard him speak so much as one syllable, much less that he is so familiar with God, as to know him by his Voice.   

Four several kinds of Revelations.  
The Learned Tostatus mentions four several ways whereby God is said to have made Revelations in former times; as for Example: First, when God and his Angels assumed a visible shape, as when he appeared to Gideon, Judg. 6. and to Manoah and his Wife, Judg. 13. Secondly, When he was not seen, but only heard, as Numb. 7. and when he called Samuel, 1 Sam. 3. Thirdly, When he wrought only upon the Imaginations of men, sleeping or waking; as when God told Abimelech in a Dream, that he was a dead man, for taking away another man's Wife, Gen. 20. Fourthly, and lastly, When God raiseth the Understanding to know those things which otherwise he could not know, either by a kind of Ecstasy, or without; and of this kind was Paul's rapture into the third Heavens; at which time it may be doubtful whether the Soul remained in the Body or no.  
Having thus now recited his several kinds of Revelations, it will be necessary in the next place to inquire, whether there might not be Fallacies in all these ways? And when there was no Fallacy, whether their Proof was not only by single Witnesses? The Popish Clergy (in such a case) will tell us, That we must believe reverently of things delivered to us in Holy Writ, for that they have neither Error nor Fraud in them: And if that does not satisfy you, they will then tell you, you must come to them for a further Answer: Not considering, that if the Gentiles should require the same credit to be given to their Revelations upon their own single Testimony, how we should do to shake them off: the same Reason lying for us to believe the one, as the other, both equally depending on Faith.   

A Dialogue concerning Revelations.  
Therefore in the first place, I should demand in a Rational and Judicial way, how I could be assured, that the Priests had received a Revelation, and what was the time, place, and manner thereof? In Answer to which, I conceive the Priests would tell me; That Laics ought not further to inquire into such Mysteries than becomes them; that if this their Revelation were not accepted as an unquestionable and necessary Truth, there could be no cause thereof, but an obdurate heart, and want of Divine Grace in me; that if the Sacerdotal word might not be taken concerning the Truth of the said Revelation, there was no other way to inform me thereof: It being Gods manner to speak to his beloved Servants, and not to such gross Sinners as I was; and to be brief, that if I did not give entire credit to this Revelation of theirs, it was for want of Faith: And therefore, that no better counsel could be given me, than to pray that all obstructions might be taken away, and instead of my heart of stone, that I might receive an heart of flesh, such as may be capable of this heavenly Illumination. Finally, They would reply nothing concerning the time or manner of their Revelation, but only in general say, that the Place was God's holy Temple, where none could be partakers of the Word of God, but such only as were his near Servants, and did ordinarily take their rest and sleep therein.  
Now to this I should Answer, That if I might not know the time and manner, when and how this their Revelation was made, I would yet gladly be informed, what Language was used betwixt them, and whether the words were of God's immediate invention, or that there were only certain Notes and Characters in use betwixt them, whereby they understood one another? Or otherwise, if they had not a particular Language betwixt them, which was intelligible; whether God spoke the ordinary Language of that Country, and in what Tone; whether the same were louder than Thunder, or only the ordinary height, or whether lower yet, by some close or secret expression, somewhat less than a whisper? To which I believe the Priests would Reply, That if a King or Principal Magistrate did send me a Message or Command by some one of his known Officers, I would not then presume to make all these Questions, they being not only uncivil, but also impertinent and derogatory to the Supreme Authority, and therefore that they who were known Ministers of God, did, without giving further account, require Obeence from me in his Name. But notwithstanding all this, I should again take the boldness to ask them, (supposing they heard such words) how yet they could know that God spoke them, and whether they were so familiar with the person of that God, as to know him by his Voice, and distinguish him from all others? How they could assure themselves firmly, that it was no inferior Spirit that gave them this Revelation, there being Spirits of both sorts, both good and bad, which use to deliver Oracles and Revelations, according to the Doctrine of the Manichees, who founded their Opinions upon that sentence, viz. that the Devil is the God of this world. But again, supposing it was a good Spirit that spoke, whether Camillus, or his Boy who waited on him in the Temple, did hear or understand the Voice as well as himself? Here I know the Priests Answer would be, That neither himself, nor any else could come to the knowledge of God's Will, but by their means and conveyance: And for the rest would again require my Obedience, on peril of my being condemned as an Infidel; thinking by these words at least to overawe me.  
But this would be so far from terrifying me, that it would but put into my head more Scruples, concerning the Truth of their Revelation? when pursuing my way, I should gladly demand of him, how yet I could be assured, that in the repeating of this their Oracle or Revelation, they had omitted no part thereof through forgetfulness; or added any thing to it by a Paraphrase, or Explication; And briefly, whether nothing were interweaved or changed therein?  
The Priests would here assuredly reply, That it was but a profane part in me to doubt any thing were either added to, or taken from the Divine Revelation, much less any thing mixed or interwoven with it: and that the same God, who gave them this Revelation, did and would preserve it entire in their memory; for further proof whereof, they were ready to set it down, and sign it under their Hands and Seals, that so it might be transmitted to Posterity, as an Authentic Record: To which also, the amanuensis or Coppiers of it might repair to correct all that should be depraved, either by their carelessness, or wilful perversion of the Sense thereof, that so their Errors might afterwards be rectified, attested and subscribed by sufficient Witnesses, as agreeing with the Original; there being no other Means so good to ascertain us Laics, that nothing therein was counterfeit, etc. Which Method (I confess) if it had been used in all Ages and Countries where Revelations are said to have been made in private to Priests, would have been much approved; since Copies of Copies, through many Descents, may be subject to many Corruptions, especially among those who would draw all things to their own Interest; which might as well have become these latter Times, as the former; since our Modern Priests (for the most part) turn Religion into Faction, striving to render all others of different Persuasions (though in the least matters) odious. Which Bitterness of Spirit we find not evidently remarked among the Heathen Priests; so that how Ignorant and False soever they were, yet are they not recorded to have been Incendiaries, and Persecutors of one another even unto Death, for Religion and Conscience sake: No, they had no such hellish Contrivances as the Parisian and Hibernian Massacres; no such Instruments of the Devil, as Ravilliac, Clement, and the Priest that poisoned our English Monarch in the Eucharist; no such Traitorous Conspiracies as the Powder-plot: Nor did they use to convert one another to their Opinions by Fire and Faggot, and Roasting Kings alive, as the Spaniards did in the Indies. He that compares but the Behaviour of those of the Religious among the Heathens, with the Carriage of our Popish Bishops here in England before the Reformation, as related by our own Christian Writers, would take the Heathen Priests for much the better Christians of the two.  
So that, notwithstanding all this, I should not give the Priests over so, but at least tell them, I could have wished they had proceeded more clearly with me; since the more they debased my Understanding in Divine Mysteries, the more was I obliged to stand to my Common Reason, until they had made all things manifest or intelligible to me, without going about to convince me of Infidelity, because I believed not more than I understood: or when a further Belief were required, I hoped they would not charge me to believe it any otherwise than as a thing possible, or at most but likely, since this was all I could do, when God had given me no sufficient Revelation for the confirming of theirs. And to affirm it a good Plea in the Court of Heaven, to say, That a Man began at the Faith that was taught in his Native Country; Who might not then excuse himself for adhering to the grossest Superstition that can be imagined in any Age or Country whatever, where no less Esteem and Veneration was given publicly to their Sacerdotal College, than is now paid to the present Church of Rome in Italy and Spain. Finally, therefore, I should ask them, How any Priest could assure and satisfy my Conscience, that the Revelation made to him did so concern me, that I must embrace it as an undoubted Axiom, or Truth? To which (I am confident) they would answer, as formerly, That they had discharged their Duty in delivering God's Word, and that I ought to take heed lest I be severely punished for want of Faith, and so leave me, after having with much gravity expressed their sorrow for my incorrigible stubborn Heart, etc.  
But, notwithstanding all this, I do not yet deny, but that Revelations may be made to Men either sleeping or waking; but where, I suppose, (as we find in Holy Writ) earnest Prayers have been made beforehand, and some public and miraculous Confirmation of the thing revealed hath followed. However, unless the thing in itself be right good and honest, I should not conceive it was God that spoke, but some Evil Spirit that would deceive me; it having pleased God so to implant the Love of Goodness and Truth in the Soul, that he hath made them a part of Common Reason, and conspicuous by their own Light; from which therefore if we recede, we shall find ourselves cast not only into much Error and Darkness, but even in the Court of our own Consciences criminal and condemned: For which Cause also I believe God is so sparing in making public Relations, because if Men did wholly trust to them, it might be a means of making them neglect their proper Duties. It would be (as the Learned Gregory in his Posthuma observes) a Stumbling-block to the Gentiles, when they found it read in Osea, that God commanded a Prophet to commit Adultery: and in Exodus, that he taught his own People how to cozen the Egyptians: How could they believe (saith he) that there was no God like the God of the Hebrews, when they should find in the Scriptures, that even this God had also a Right-hand and a Son? Or that if he had been so much better than those of the Heathen, was it likely that Aaron his own High Priest, would have preferred their Apis or Egyptian Calf before him? But the Reason of all this is, because to unenlightned Nature these Passages might seem inconsistent with the Attributes of the Deus Optimus Maximus; and for that (as our aforesaid Learned Author well notes) all ways of Religion would seem strange, but that we are taught betimes to fear: and till we receive a Spirit of Judgement to discern the Right way, every Way is thought to be Wrong, but that which we are brought up in. And thus much for Public Revelations.   

Of Visions and Apparitions.  
Now if any Man should say a Vision appeared to him, I should believe him as far as it was fit to credit a single Witness in so rare a Case; but certainly I should not depart from my Common Reason, whatsoever he should pretend to teach upon those Grounds; and from single Witnesses, and no more, the greatest Miracles in all Vulgar Superstitions are mostly derived, as would appear to any one that should look back from Age to Age, to the Original of all such wonderful Narrations: Or, if more Persons than one are said at first to have concurred in the Relation, it ought again to be considered, whether they that would establish it did not acquire much Authority, and procure many Advantages thereby unto themselves; and that either of Honour, or Riches, the one being as prevalent with the Vainglorious, as the other with the Covetous? The Nature of Men being for the most part prone always to entertain such Beliefs as turn to their own Benefit.   

Testimonies Weak.  
Furthermore, in my Opinion it is to be observed, That as it is not safe to trust absolutely to any single or weak Testimony in Matters of great Consequence; so will it be much more dangerous to frame new Doctrines or Conclusions out of them, for directing of ourselves in the whole Course of our Life; since Error may be thus multiplied without end.   

Of Miracles.  
These Considerations therefore brought me at last to be more sparing in the Belief of Miraculous Narrations, and especially for the Building any new Doctrines upon them; since Impostors, such as Jannes and Jambres, have been said to do Miracles, whose Egyptian Doctrines I yet should never believe. I might say something also of Apollonius Tyanaeus and Simon Magus, who (however they may be believed to have done Miracles) did yet not teach any Universal Doctrine, to which Assent was given. Neither shall I insist upon the little Credit given heretofore to the feigned Miracles or Revelations by Pagan Priests among the more Judicious sort of the Gentiles.  
Wherefore, it is no good Argument to say, That such a Man did Miracles, and therefore I believe all he saith: Since those things may seem Miraculous to my weak Capacity, which appear not so to wiser Men. Besides, things may be done by Natural Means, which some may mistake for Miracles and Conjuration; as all Books of Chemistry and Natural Philosophy can testify: And upon this Vulgar Ignorance it is (saith Monsieur Naudaeus, in his Treatise of Magic) that the most Ingenious and Learnedest Men in the World have been defamed as Conjurers and Wizards, because their Accusers were Fools and Blockheads. Again, by Confederacy, where one helps the other to abuse the People; of which kind, Examples have been frequent, and so well known, that I shall omit troubling my Reader or myself with them in so small a Treatise.   

Of Prophecy and Prophets.  
In like manner should their pretended Prophecies draw me as little to any New Religion; since one shall hardly meet with a Prophecy delivered so clearly and so perspicuously, as to mark out and distinguish from all others any Person or Event in subsequent Times. For my part, as I could never yet esteem any thing to be an undoubted Prophecy, which in the first place was not like a Picture, (wherein it is not enough to describe or Paint one Member or Part of the Face or Body, unless the Symmetry and other Parts were together represented with the outward Stature, Colour, and Fashion:) so likewise I should not, much regard the Exterior Form, if his Actions were not represented to future Times in such manner, as the Prophecy might be like an History, wherein it is required that the Time, Place, and Manner of all his Actions should be described so particularly, as to distinguish the whole Course of his Life from all others. And that therefore many of the doubtful and obscure Predictions that have been attributed to divers, who from thence have acquired the Names of Prophets, seem to be little more than bold Conjectures, which might in some Age or other take its Events: there being nothing, I will not say, likely or possible, but even unlikely, and only not impossible, that in some Time, Place, or Manner will not have its Effect and Fulfilling. Wherefore, if any Man hath undertaken heretofore, or shall yet in this Age undertake to Prophesy, upon what vain ground soever, yet if he get that Credit among future Ages as to be thought a Prophet, he will find those that shall apply his Words to some Action or Event that did or will (in all likelihood) follow; which Motives made me as doubtful of their Prophecies, as of such Miracles and Revelations I formerly mentioned. Obsopaeus is said to have put forth Books which spoke plainer of Christ, than the Prophets of the Old Testament did; which our Learned Critics have nevertheless rejected as spurious.  
The Heavenly Bodies had outward Worship given them from the Excellency of their Natures; but the Heathen Priests had their chief Credit from their Prophecies and Predictions: who contented not themselves with the persuading the People that they had Revelations, unless they could persuade them further, that they could foretell things to come, and so acquire to themselves the Name of Prophets. The manner of Prediction among the Jews was by Dreams, Vrim, or Prophets; and Saul's throwing off his Clothes, lying naked upon the Ground a Day and a Night, and so Prophesied, 1 Sam. 19 and by the Witch of Endor, to whom Saul had recourse in his Extremities, who desired her to raise up Samuel to him, which she doing, Samuel appeared, and told Saul what should follow, 1 Sam. 28. The Vrim and Thummim were two Precious Stones so called, the one Light, and the other Truth or Integrity; the one an Onyx or Sardonix, and the other an Emerald; out of the vibration of whose Beauty, Oracles and Prophecies were called and uttered: In imitation whereof, the Devil and Kelly together deluded old Dr. Dee with their Angelical Stone (as they called it) in Queen Elizabeth's time; if you will give Credit to the Record thereof, preserved in the famous Cottonian Library, and since published in Print by Dr. Casaubon. Varro saith, That the Ancient Priests of Egypt (who were also Judges) wore upon their Necks a great Emerald, called Truth. Some of the Rabbins attribute not so much to the Stones, as to certain Writings under them.  
Judgements made of future Events by remarquing the Configurations and Operations of the Planets and Stars, as also Predictions made from Natural Causes, are, without all question, not only lawful, but commendable, although of little certainty: But the cunning Artists the Priests, who in Egypt were anciently Astrologers, used to mingle with their Divinations, Lies of their own Invention, whereby they acquired more than by their Truths. The word for Divinations in general is Mantike, which Plato in Phaedro derives from Munike, signifying furious or mad.  
The difference between Prophets, and those that were in Ecstasies or Trances, was this: The Prophets were said to run up and down raging and crying, whereas the Extotekoi appearing devoid of Sense and Understanding, seemed little less than dead, till they awaked out of their Trances; wherein also they remained so long, that they had time enough to devise something which might delude the People. By this kind of Imposture, Mahomet did often prevail, when he arose from his Fits of the Falling Sickness. Also from these sorts of Raptures anciently it may be supposed the Ethnic Narration of the Elyzian Fields, and their Separate State of Souls after Death, together with their manner of Reward and Punishment, were at first devised, and then vented to the People. Neither have the Christian Times been without such Saints, (I mean not the true and holy ones:) but some that pretending to Sanctity, have in their Ecstasies (whether counterfeit, or not) feigned that they had seen Souls in Purgatory; whereof the Legend will inform you more.  
Nevertheless, It is observed, that the Souls of Men, having many more Faculties than what the Representation of Worldly Objects can excite or call up, and sometimes freeing themselves from their usual Employments, and the Objects they meet with in this Life, ascend to the Contemplation and even Vision of Divine Objects, making themselves thus capable of knowing not only things past, but those that are to come: to which kind of Ecstasy, whether St. Paul's Rapture into the third Heavens may be referred, I leave to others to judge. In like manner, we read of divers strange and incredible Ecstasies that have happened to Men in this kind: as (not to mention our Modern Voyages, which speak of Indians that in their Trances will discover what Ships are coming to their Islands, and from what Ports, many Months before their Arrival;) the like happened of old to Pamphilus the Son of Neocles, who (as Plato saith) lay ten days in a Trance, and afterwards told Wonders. But to credit these things is altogether matter of Faith, and not of Common Reason; from whence I cannot recede, or build any new Doctrine upon such Reports; especially, when there is no Divine Authority like the Scriptures for it, nor Original Attestation, that the Prophecy was consigned unto us in those very Words wherein they are now extant; and for the rest, that they are more obscure than that an unquestionable Certainty may be built upon them. But herein I am content to let every Man use his own Judgement, and therefore shall quit this Subject with one Observation, which is, That by reading Mother Shipton's Prophecies when we are Boys, we do the better relish Nostredamus when we are Men: especially since every vainglorious Expositor of such Prophecies looks upon himself as little less than a Minor-Prophet.  
Now All these Points having been for a long time debated and examined by me, to the best of my Understanding, I did think fit the rather to study and inquire out those Common Principles of Religion I could any where meet with; only before I undertook this great Task, I thought it not amiss to advise upon what Grounds the Controverted Points amongst them did move. But, as here I observed nothing but matter of Faith, or Belief concerning Things past, questioned in any Age or Country; so did I the more easily pass by it, to come to those Articles which were grounded not only upon Reason and Universal Consent of Religions, but are (I believe) extant and operative in the Hearts of all Men, which are not prepossessed and obstructed with erroneous Doctrines, and (I am sure) most deeply engraven in mine. Which being done, I thought it my Duty to inquire, Whether by an apt Connexion of the Parts thereof, I might fix so solid a Foundation, that I might repose thereon, as the first and principal Ground of all Religious Worship.  
The Articles which I propose, are Five in number; and the same which the great Oracle and Commander of his Time, for Wit, Learning, and Courage, tam Marti quam Mercurio, the the Lord Herbert, Baron of Cherbury, delivered; and which (I am confident) are so Catholic or Universal, that all the Religions that ever were, are, or (I believe) ever shall be, did, do, and will embrace them. The Articles are these.   

The Five Catholic or Universal Articles of Religion.  

I. That there is One only Supreme God.  
II. That He chiefly is to be Worshipped.  
III. That Virtue, Goodness, and Piety, accompanied with Faith in, and Love to God, are the best ways of Worshipping Him.  
IV. That we should repent of our Sins from the bottom of our Hearts, and turn to the Right Way.  
V. And lastly, That there is a Reward and Punishment after this Life.   
Now of each of these in particular.   

First Article, Of One God.  
As to the First Article: Tho divers Godheads or Divine Natures were celebrated or worshipped in several Ages or Countries throughout the World, yet there is no Agreement or Consent, but only concerning One Supreme God, under the Attributes of Optimus and Maximus; the one supposing his Providence, the other his Power, in the highest degree and extension: and both these together inferring his Wisdom, Justice, Mercy, and the rest. Thus the Heathens bestowed several Names upon the Deity, according to the several Parts of the Universe; calling him, in the Starry Heaven and Aether, Jupiter; in the Air, Juno; in the Winds, Aeolus; in the Sea, Neptune; in the Earth and Subterraneous Parts, Pluto; in Learning, Knowledge, and Invention, Mercury, Minerva, and the Muses; in War, Mars; in Pleasure, Venus; in Corn and the Production of Fruits of the Earth, Ceres; in Wine, Bacchus; and the like. Under which several Appellations were signified only the various Operations of the One Immense God: which makes Minutius well observe, That Qui Jovem principem volunt, falluntur in nomine, sed de una Potestate consentiunt.   

Second Article, That God is to be Worshipped.  
As to the Second Article; Tho divers other Deities, Godheads, or Divine Natures, have been celebrated or worshipped more or less, in some inferior or subordinate kind; yet there is no Agreement or Universal Consent concerning the Worship of any other than the Supreme God; in whom, Authors generally say, all other Godheads or Divine Natures are worshipped.   

Third Article, How God is to be Worshipped.  
As to the Third Article: Tho divers Rites, Mysteries, and Sacra's, (as the Romans call them)▪ were introduced to the Worship of the Supreme God; yet that there is no Universal Consent or Agreement concerning them, but that a pure and untainted Mind, (as being conscious in itself of no Unworthiness) together with a Virtuous and Pious Life, (testified by the Expressions of Goodness and Charity to all Men) and accompanied with Love, Faith, and Hope in God, were undoubted ways of Serving him: sit pura ment colendus. The Ancient Jews and Modern Christians have many Rites and Ceremonies common with the Gentiles; which is more than vulgar Divines do imagine. Most of the Jewish Laws and Rites were practised indifferently among the Heathens, or at least did not much vary from them, as the diligent Searchers into Antiquity well know. The Gentiles, as well as the Jews, held the most substantial Parts of Moses his Doctrine, without differing in much more than certain particular Laws, more proper for that Country than any other; as, their not eating Swine's Flesh, and making Adultery Death. If it be said, That that Precept in the Decalogue (against Graven Images) was particular to the Jews; It will be found a Mistake: for that the Persians, and otheir neighbouring Nations, concurred therein, as well as the Jews; as also in most of their other Commandments: Thus Feriari Deo is accounted a kind of keeping a Sabbath, etc. amongst the Heathens: And St. Austin (lib. 20. ch. 19 against Faustus) saith, That the Gentiles were not so grievously lapsed into the Worship of False Gods, but that they retained the Opinion of One True God, from whom every Nature whatsoever is derived. Finally, Whatsoever tends to Man's Perfection, is eminently and primarily in God: But the Notions of Providence, Wisdom, Justice, Mercy, Love, etc. tend to his Perfection; Ergo, Hence the Gentiles took their Rise from themselves, as believing that they were God's Children, and made after his Image.   

Fourth Article, Of Repentance and Sacrifices.  
As to the Fourth Article: Tho Sacrifices for the abolishing of Sin of more than one sort, as also Expiations, Lustrations, and divers other Rites invented by the Sacerdotal Order, were used for the purging of Men from Sin; yet was there no Universal Consent or Agreement concerning them. But that Repentance is a certain Sign of God's Spirit working in us, and the only Remedy for Sin that is declared publicly to all Mankind, and the most rational way to return to God and Virtue, is by Universal Consent established every where, without so much as the least Contradiction. Not that I think God's Justice can be satisfied by mere Repentance, and turning to a good Life; but that a further Satisfaction or Reparation for our Offences against the Divine Majesty. is required. Yet as there is no Universal Agreement concerning the Means how this is effected, (it being of greater Scrutiny than Man's Reason can attain unto) so I shall in part wave this Discourse; and the rather, for that many do not see why (according to the ordinary Rules of Justice) God should punish one Man for the Sins of another: or, to go further, for that Frailty of our own Nature, which without our Consent was bestowed upon us? To which, give me leave to add these few remarks. 1. Decipimur specie recti: We have not a true Judgement of 
of Good and Evil.  Good and Bad; esteeming many things Evil, which in themselves are not so. An History drawn in a Picture may have in it Representations of Battles, Slaughters, Drunkards, Harlots, and Firing of Cities, Shipwrecks, or the like; and yet may be as lovely a Piece of Painting, as if it represented an Assembly of Divines: And so, perhaps, in a Natural Consideration, may be thought an Age that produces such Actions, as well as if it brought forth none but Examples of Virtue 2. We denominate Good and Evil only from our particular Interest; so that perhaps our Virtues may prove but False Money, of no intrinsic Value, although it bear the Stamp of our Approbation upon it. 3. A Wellbeing is the primary Appetite of Nature in all things; and so as we judge any thing more or less agreeing or contrary thereto, so are we more or less inclining or averse thereto: whereupon our Will, either for or against any thing, to do or forbear any thing, doth always follow our Judgement; which Judgement is framed by several things, viz. the Temper of our Brain, & our Education, together with the various Encounters, Successes, and Experiments in the Course of our Lives: all which (it is manifest) are not in our own power, but proceeds from the Temper of our Parents, the Diet, Climate, and Customs of our Country, with diversity of Occurrents and Conjunctures of the Times; which are produced with opportune Interventions of one another, in a continued Series of God's Providence in the disposal of them, and of such Ideas as he thereby sets before our Fancy. 'Tis apparent that he does thereby lead and guide all our Thoughts, Words, and Actions; 
Of Predestination and Free will.  yet not by any violent Protrusion, but by our own Consent, either by way of Delight, or as to the lesser Evil; and ever by Opinion, whether true or erroneous. So that our Consent not being violated, but led on by our own Choice, we justly become liable to Praise or Blame, and yet are in all our Ways under the Infallible Conduct of God. 4. As our Body is a Portion of the Body of the World, so is our Spirit, which guides and acts us, a Beam of the Spirit of God; which also, though in its own Nature clear, yet is that Clearness in us more or less, according to our Temper whereinto it shines: Thus we find ourselves of different Fancies, when we are Phlegmatic, or when our Blood is Black and Gross, from what we are when our Blood and Brain is Pure and Thin; and accordingly our Judgement grows more or less perspicacious and rectified; and by consequence the Inclinations of our Will better or worse: yet therein no violence is offered us. Spiritus in Nobis non manet in Identitate, sed recens ingeritur, per renovationem continuam, sicut flamma, sed velociore transitu, quia res est spiritualior. Nos enim quotidie facti sumus ex iis quae transeunt in nos: morimur & renascimur quotidie, ●eque iidem hodie & heri sumus: & personam quam transeuntem non sentimus, tandem pertransisse agnoscimus. Nulla est autem rerum transitio in nos nisi per viam Alimenti: Omne Alimentum respectu Alimentandi est consimile & debilius: Alimentantis corpus succrescit nobis in corpus; spiritus in spiritu: non tamen proportio utriusque fit nobis ad proportionem cibi & potus, aut aeris, nisi a nobis bene superantur; aliter etenim non alunt, ingesta, sed opprimunt si fortiora sunt, corrumpunt si dissimilia, idque plus minusve pro gradu in utroque: Ideoque quo melius res procedat multa fieri oportet: primum prudens electio & moderatio eorum, quae ingerenda sunt; & deinceps debita praeparatio per artem, ut nobis similiora & debiliora fiant: ex parte nostri praecipuum est exercitium frequens, sed modicum, quo calor naturalis vigeat. Again, The Alteration of our Judgement from outward Occurrences is also of great importance to present us with new Ideas, which divert us this way or that way, and so into Mischief or Preservation, yet always by our own election: As for example, A Man going to London, perhaps finding the way dirty, leaves it, and takes into a Buy way, whereby he misses Thiefs, who were then on the Road, although he knew not of them; or, perhaps, lights upon another Mischance in this Way, which he had miss in the other: Here is God's Conduct of him, either to his Good or Harm, leading him by that Idea of avoiding Dirt, yet without Compulsion, and by his Free Election; wherefore he cannot complain but of himself: Yet God did undoubtedly from all Eternity both foresee and decree this Election, with the Event which should follow thereon. For thus God doth ever manage us by the Temper of our Body, with his inoperating Spirit therein; and by meeting us from without in such Encounters and Occurrences, as will infallibly carry us by our own Choice into such things as from all Eternity he had ordained. 5. Some will here object, That if God gives us to will or to refuse, and that it were not in our own power to will or to refuse, then how could we be praised or punished for aught we do, or neglect to do? To which I answer, Just as well as it befalls us for having Flesh and Blood: Our having Flesh and Blood makes us subject to much Pain and Pleasure; and yet this our Body of Flesh and Blood was given us of God, when we had no power to refuse it: And if we put our Finger or any Living Creature by force into the Fire, it. will smart and suffer as much, as if it had gone in by its own desire; for the ground of its suffering is not in the being willing, or unwilling, but in its disagreeableness to Fire. And so when a Man takes into debauched intemperate Courses, he falls into Diseases; and whether God or himself drive him, that is not the Point; the true Cause is, the venomous and oppressive Humours which by these Courses he puts into his Body, destructive to its own Nature. 6. And lastly, It was well said of one, who having contrived and put in execution a great and politic Business, and being asked, Whether it was his own Care, or Divine Providence, that had brought this great Work to pass? he replied, Fuit certe Providentia. Divina, sed quae per me transiit. For if we should see a Sunbeam in at a Hole enlightening a dark Room, 'twould be a very shallow Conception, to suppose that this Beam did move or enlighten one way or other, otherwise than as itself was continually enlightened and carried about by its Original the Sun, from whom it can never be separated, nor have any Virtue apart: And the very same Relation and Condition has each particular Man's Spirit with the Spirit of God. Dei opus sumus nos parentibus instrumentis; actionesque nostrae Dei sunt opera instrumentis nobis, sed per electionem nostram agentibus: Ista vero electio per aptas conjuncturas & Ideas adeo immissas invitatur & regitur: ideoque nos Creatureae sumus momentaneae aeterni Dei apparitiones, quas tantum terris ostendunt fata, nec ultra esse sinunt: veluti effigies in Auleis. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Divinum aliquid, is that which actuates all; but our Capacity not being able to discern it, makes us fasten either upon Elementary Qualities, as Hypocrates and Galen do; or upon Geometrical Proportions, as the Modern Descartes doth. But notwithstanding we are thus to seek, yet the most probable Conjecture of the Anima Mundi's Operation, is, That per Condensationem & Rarefactionem partes Mundi Corporeoe fiunt Spiritus, & spirituales fiunt corpora, sicque aeterne retro aguntur omnia; & cum Microcosmus a Mundo trahit, vivit Microcosmus: cum Mundus a Microcosmo trahit, deficit Microcosmus. But now to conclude my remarks upon this Fourth Article, 
Of Repentance.  of Repentance; give me leave to offer these few Considerations following, which may perhaps not be impertinent for the directing of us in this difficult Point. First, That he that judgeth Man, is his Father, and doth look on him as a frail Creature, obnoxious to Sin. Secondly, That he generally finds Men sin rather out of this Frailty, than out of any desire to offend his Divine Majesty. Thirdly, That if Man had been made inwardly prone to sin, and yet destitute of all inward Means to return to him again, he had been not only remediless in himself, but more miserable than it could be supposed an Infinite Goodness did at first create, and doth still perpetuate Humane kind. Fourthly, That Man can do no more on his part, for the satisfying of Divine Justice, than to be heartily sorry and repent him of his Sins, as well as to endeavour through his Grace to return to the Right way, from which through his Transgression he had erred: Or if this did not suffice for the making of his Peace, that the Supreme God, by inflicting some Temporal Punishment in this Life, might satisfy his own Justice. Fifthly, and lastly, That if Temporal Punishment in this Life were too little for the Sin committed, he might yet inflict a greater Punishment hereafter in the other Life, however, without giving eternal Damnation to those, who (if not for the love of Goodness) yet at least upon sense of Punishment, would not sin eternally. Notwithstanding, since these things may again be controverted, I shall insist only upon this one universally acknowledged Proposition, viz. That Repentance is the only known and public Means which on our part is required for satisfying the Divine Justice, and returning to the Right way of serving God.   

Of Reward and Punishment after Death.  
As to the Fifth and last Article, Of a Future Reward or Punishment: Tho concerning the Place, Quantity, Quality, Manner, or Duration of Reward or Punishment after this Life, there is no universal Consent or Agreement; yet that the Souls of Pious, Virtuous, and Good Men enjoy a better State after this Life, and Vicious Wicked Men a worse, is universally acknowledged by all Religions, hardly any of the Indians excepted; it being congruous to Reason, and the Notions we have of Divine Justice, that Good Men (especially those who were afflicted in this Life) should receive their Reward hereafter, as well as that Wicked Men (who were happy here) should have in the next World condign Punishment. Which I say, because there is no other Universal Rule, whereby to guide our Belief concerning God's Justice hereafter; but that his Punishment is proportionable to the Offence: whilst Reward passing all Proportion is given to us, not only according to his acceptation of our pious Endeavours and Actions, but also according to the Extent and Latitude of his Infinite Goodness and Mercy, in Creating, Redeeming, and Preserving us.  
Now these Five Points may be matter of great Joy to all Men; since hereby they may perceive, that the Universal Providence of God hath proceeded thus far in giving Means for Salvation to all Mankind, and therein declared himself Communis Pater. Neither can I imagine so much as any one Article more in Common Reason, that could make Man better, or more pious, when the aforesaid Five Articles were rightly explicated and observed.   

Merits and Satisfaction of others.  
I did perceive indeed divers Points added hereunto, which gave much ease and relaxation to men's Minds, while they were taught to trust chiefly to the Merits and Satisfaction of others, for the obtaining of their Everlasting Happiness; so that although the Doctrine of Good Works and Repentance were seriously inculcated into men's Minds, yet it may be found, that they did not usually so much fix themselves there, as on the aforesaid Satisfaction; while they said, all their Works were corrupt and abominable, and that (of themselves) they could not so much as think a good Thought; and consequently pretended to Heaven out of an Implicit Faith and Belief that this Business was done to their Hands, rather than out of those Works they seemed so much to disclaim: Like two Apprentices, both of equal Parts, and bound to the same Master and Trade; when, nevertheless, one of them, for want of any other Relief, depending wholly upon his Trade, follows it diligently, and grows vastly Rich; whereas the other (his Fellow-Prentice) having an Expectation of some Paternal Estate of Inheritance, does so much depend thereon, as makes him not only neglect his Trade, but fall into those vicious Courses, as makes him outrun his Estate before he has it: And the contrary is rarely seen, though not impossible.   

Predestination and Election.  
Again, I did find in others a Doctrine of Predestination so taught, that Men did chiefly trust to God's Eternal Election of them before all Worlds: For, as they said, there was a certain Mass, from which God (out of his good Pleasure) chose some, and reprobated others. And these Men I noted to be rather inquisitive (through the help of their Teachers) whether they were of the Number of the Elect, than studious to work out their Salvation by the good Degrees above related: So that, although their Teachers did indeed exhort them to a Good Life and Repentance, no less than the former, yet as Men derived not the next Causes of their Salvation from their own good Endeavours or Actions, so much as from the Secret Counsels of God; so they commonly intermitted much of their proper Duties, as believing either they could not fall grievously, or at least that such Remedies are provided for them, as they should not finally perish; From whence one may observe, that Virtue hath suffered no small Detriment thereby.   

Merit by Good Works.  
Notwithstanding all which, I would not have Men conceive, that they could by their Good Works merit any thing of God, (any more than a Subject of England doth of the King, by his forbearing to commit Felony or Treason) but that I hope Men may assure themselves, that when really they do the best they can, it were better to trust God's Infinite Mercy for the acceptance of those Good Works, joined with Faith in and Love to God, than to draw Conclusions of the Certainty of their Salvation from those secret and hidden Counsels of the Great God, which no Power of Man can reach unto.   

Remission of Sins.  
Moreover, I found others, who, though they did not say they could tell who were Predestinated, but, in stead thereof, recommended Good Works, as the most effectual Means on our Parts for the coming to God, did yet otherwise teach divers things, which, being not rightly understood, derogated not a little from the Severity of Virtue: For, (as they said) they had Power to remit Sins; and this Remission (again) was granted upon no very difficult Terms: Men did not fear to return to Sin again, when they found Pardon so easy. Which Abuse, as also some of those abovementioned, I conceive rather to proceed from the proneness of Men to Sin, than from the Doctrine of their Priests and Teachers. I could enlarge myself much upon this Argument, but that I am unwilling to transgress my Bounds, especially since I believe myself sufficiently understood. Besides, I find I cannot speak more of these several Doctrines, without entering into Controversies, and making use of those Polemical Weapons, and engaging into such a Spiritual Warfare, which as a Laic I mean never to trouble myself with. However, I hope I may so far express myself, as to wish all those Points that concern Pardon and Forgiveness of Sins, in any extraordinary way, (on what Side soever) may be warily taught, and on such Terms, that upon what Promise or Comfortable Doctrine soever presented to Mankind, nothing may be detracted from that Virtue and Goodness which ought to be the perpetual Exercise of our Life; lest occasion be given to make Men more ready and bold to sin again: since while Men attend chiefly to those outward Helps or Remedies, they usually comply not so entirely with their proper Duties.  
Now these Five Articles being thus declared, which, if Men did embrace, would alone assert a Catholic Church; and it being likewise demonstrated how Necessary it is for every Man to begin there, before he descend to the whole Context or Bulk of any one Religion, which he may find controverted in divers Ages and Countries; I shall now deliver the Reasons for which I principally embraced them.  
First, Because there is no other open and manifest Way extant to Mankind, whereby it is possible to establish God's Universal Providence, which yet is his highest Attribute.  
Secondly, That I find nothing can be added to them, which will make a Man really more virtuous and good, than the aforesaid Five Articles or Points, when they are sufficiently inculcated in men's Hearts.  
Thirdly, That however the Doctrines added thereto were indeed comfortable and full of Promise to those who believe them; yet, since I observed in general, that Men took occasion thereby to grow more bold in Sinning, I began to doubt whether they did not derogate from the Severity of Virtue: And besides, I found that those Points were more controverted, than that the Age of any one Man could untie and dissolve the Intricacies in them.  
Fourthly, That I found all Mysteries, Sacraments, and Revelations, tended chiefly to the Establishment of these Five Articles, as being at least the Principal End for the Which those Rites were ordained.  
Fifthly, and lastly, That I thought the doing some good Deed, speaking some good Word, or thinking some good Thought, were more necessary Exercises of my Life, than that I should omit them for any Consideration whatsoever.  
Having thus therefore settled these Five Points, as Fundamental, and together demonstrated, that we ought to give them the first place in our Religion; I shall come to that Supplemental Part, called Faith, which Word (as I find among Authors) is used in two divers Senses, and thus distinguished: First, As it is understood to be a firm assent given to Things past, upon the Credit and Authority of others. And, secondly, As it is taken for a Faculty of the Soul, laying hold and fixing itself on God's Providence and Goodness hereafter, if we do the best we can.  
Where we must observe; That as the first Faith hath its next or most immediate Testimoney from Man, and consequently is true or false, as they who first affirmed it were: So the second Faith is by all Churches held necessary to be used as the best means for the uniting of our Souls with God, when true Piety and a Good Life do concur; insomuch as I am confident this latter kind of Faith may be found in good Men, though no Tradition of former times ever come to their Knowledge: Whereas the other Faith, depending chiefly on Revelations, Miracles, and Prophecies, hath in it many Difficulties, as I have said before, and is not only controverted among the stricter Proselytes of it, but in a manner rejected by those Nations among whom other Faiths have been taught by their Lawgivers; for all Faiths have been shaken, but those only which stand upon the Basis of Common Reason.  
Notwithstanding all which, as I thought, it concerned me, among those several and miraculous Traditions, (which were not impossible to have been true, if God so pleased,) not to distrust and doubt of all, Wherefore I applied myself chiefly to the Christian Faith contained in the Holy Bible, as having in it more exact Precepts for the Teaching us a good life and repentance, than any other Book whatsoever that I could meet with: and besides I found myself (through God's Providence) born in the Christian Church, and instructed even from my Infancy in the Holy Doctrines drawn from thence. But as together I observed many things taught in the said Church, which were not only vehemently opposed by other Christian Churches, but also repudiated in their chief parts among other Nations: So, I found no such solid Foundation to build this my Faith upon, as the Authority in general of the Christian Church; resolving according to the saying of a Learned Father, That those things I never had known without the Church, I never had believed without it. Neither did the Controversies among them much move me, since being a mere Laic, I had neither Will nor Leisure to engage myself in the clearing of those doubts; the scruples of those variously agitated disputes by Men equally Learned, being of such intricacy, that I saw more and more might be said about them, than that I should presume to determine any thing by the Judgement of the best Authors I could peruse on either side: So that for my final resolution, I thought the best grounds of my Faith ought to be taken from those points which were piously assented to by all Christians, and might aptly consist with my aforementioned Five Articles; But for the disputes and controversies of Learned Men, to lay them aside, until they were agreed amongst themselves; and in the mean while to attend a good life, and repentance, assuring myself, that in the quality of a Laic or Secular Person, my time was better employed so, than in the inexplicable subtleties of the Schoolmen. To conclude, I embraced the five Catholic Articles for the Reasons above mentioned; from whence coming to the Doctrines of Faith, I believed piously, upon the reverend Authority of the Church, that which was unanimously taught by them, without any contradictions: All which I have here set down, with no intention to scandalise any, but only to give a Reason as well of those Points which may be known, as of those which are already believed in the Christian Religion: And also to induce men by these Principles to the Practice of a good life, and blessed concord among themselves; since having jointly received these five Catholic Points, there will be less occasion of hate and dissension about the rest: So that the different Opinions amongst them might be argued with less violence and passion, the Points wherein they are agreed being greater bonds of Love and Amity among them, than that they should be dissolved on any lesser occasion. And certainly, unless the Method I have here proposed be effectual to this purpose, I see no hope that any good Reconciliation can follow among the Principal Sects of the Christian Religion; since the one affirming the Scripture to be the sole Judge of Controversies, and the other saying that the Church alone should determine them, they seem like persons in variance, who disagreeing about their Arbitrators or Judges, are hopeless that the business in Question between them should ever come to a just Trial, and find an indifferent or equal Decision. Now upon all that hath been said, give me leave to raise these few Queries, and so conclude.   

Queries proving the validity of the five Articles.  
1. Whether there be any True God, but he that useth Universal Providence concerning the means of coming to him?  
2. Whether these means appear universally otherwise, than in our aforesaid five Catholic Articles?  
3. Whether any thing can be added to these Five Principles, that may tend to make a Man more honest, virtuous, or a better Man?  
4. Whether any things that are added to these Five Principles from the Doctrine of Faith, be not uncertain in their Original?  
5. Supposing the Originals true, Whether yet they be not uncertain in their Explications, so that unless a Man read all Authors, speak with all Learned Men, and know all Languages, it be not impossible to come to a clear Solution of all Doubts?  
6. Supposing all true in their Originals, and in their Explications, Whether yet they be so good for the instructing of Mankind, that bring Pardon of Sin upon such easy Terms, as to believe the Business is done to our Hands? And,  
7. Whether this Doctrine doth not derogate from Virtue and Goodness, whilst our best Actions are represented as Imperfect and Sinful, and that it is impossible to keep the Ten Commandments, so as God will accept our Actions, doing the best we can?  
8. Whether speaking good Words, thinking good Thoughts, and doing good Actions, be not the just Exercise of a Man's Life? Or that without embracing of the foresaid Five Principles or Fundamentals, it be possible to keep Peace among Men, that God may be well served?  
9 Whether the foresaid Five Principles do not best agree with the Precepts given in the Ten Commandments, and with the Two Precepts of Jesus Christ, viz. To love God above all, and our Neighbour as ourselves? As well as with the Words of St. Peter, That in every Nation he which feareth God, and worketh Righteousness, is accepted of God?  
10. Whether the Doctrine of Faith can by Humane Reason be supposed or granted to be Infallible, unless we are infallibly assured, that those who teach this Doctrine do know the Secret Counsels of God?  
11. Whether all things in the Scriptures, (besides the Moral Part, which agrees with our Five Principles) such as Prophecy, Miracles, and Revelations depending on the History, may not be so far examined, as to be made appear by what Authority they are or may be received?  
12. Whether in Humane Reason any one may or aught to be convinced by one single Testimony, so far as to believe things contrary to, or besides Reason?  
13. And lastly, Whether, if it were granted they had Revelations, I am obliged to accept of another's Revelation for the Ground of my Faith? Especially if it doth any ways oppose these Five Articles, that are grounded upon the Law of Nature, 
The Law of Nature unalterable.  which is God's universal Magna Charta, Enacted by the Alwise and Supreme Being from the beginning of the World, and therefore not to be destroyed or altered by every whiffling Proclamation of an Enthusiast.  
Finally, Submitting this Discourse to my Impartial and Judicious Reader, I shall conclude with the Saying of Justin Martyr, p. 83. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That all those who lived according to the Rule of Reason, were Christians, notwithstanding that they might have been accounted as Atheists: such as, among the Greeks, were Socrates, Heraclitus, and the like; and among the Barbarians, Abraham and Azarias: For all those who lived, or do now live, according to the Rule of Reason, are Christians, and in an assured quiet condition. Apol. cont. Tryph.  
FINIS.