THe Reader may please to take notice that these short Annotations were written within two months after the Publication of that Treatise of Human Reason. REASON REGULATED OR, Brief Reflections, upon a 〈◊〉 TREATISE of HUMAN-REASON. By T. P. Printed, Anno Dom. 1675. Reason Regulated: OR, Brief Reflections upon a late Treatise of Human-Reason. THE very same Motives, which caused that Ingenious Author to publish his HUMAN-REASON and his Search into the Nature, and Quality of his Religion, (and those were [he says] to Communicate its Effects to others;) carried me also on, to a resolution of exposing these short Observations, to the View of some of my Particular Friends; though. I must confess, the Extraordinary Quaintness, and Rarity (not to say Intricacy) of his Arguments, were enough (at first sight) to deter, and startle a much stronger Humanist, than myself, from opposing so great a Master of Reason: Yet when I considered, that if (according to his own Principles) I followed sincerely the Dictamen, or sway, of my own Judgement, (for Human Reason is nothing else,) I could not, as to the Period or Effect, (which is to arrive at Truth, and Happiness,) possibly err, or be misguided, nor consequently raise in him, the least Indignation against me; This Consideration (I say) conquered all other Obstacles, and Arguments to the contrary, and encouraged me to prosecute my Design: For (thought I) in this Procedure (if he dares believe himself) my Reason (though directly opposed) must perfectly agree with his. Now if this be Implicatory, and Absurd (which truly in my Judgement, is in a very high Degree); He that broached the Opinion must (if he can) either reconcile, or defend it. FFirst he says, That the Variety of Guides in so long, and dangerous a Journey; (meaning I suppose our Pilgrimage to Heaven) where he sometimes meets with no Tract, or Path at all, and sometimes with so many, and those so contrary in the Appearance of their First Entry; will confound him more than the want, and in this Intricate Labyrinth, resolves to follow his own private Reason, and Judgement: Which cannot Rationally disprove me in affirming, 'Tis evident to most men's Humane Reason, (upon a diligent and impartial search) that the Directive part or Guides of God's Church, are as discernible from all Pretenders to, and Usurpers of that Office, as Light is from Darkness, or Day from Night; and therefore His Plea of Variety (for all his Specious talk) will hardly acquit him from a notorious and dangerous defect, and neglect in his Reason, and Duty, (for a man may do all that possibly he can, and yet not do all that's possible to be done) nor consequently can he ensure himself of Future Secuity, and Happiness, (let him pretend never so carefully, and constantly to follow the clearest Light of his own Reason) unless he can Demonstrate (which is impossible) an impossibility of distinguishing true Guides from false. Neither do we, in following the Direction of the Church, relinguish, but punctually obey, our Reason: we grant, That must necessarily be Previous, or Introductive, (i.e. It ought to direct us to be directed); but when it assumes (and this is the Vulgar, and Epidemical Error) the whole Conduct in every Particular Occurrence to itself, it ceaseth then to be our North-Star; and becomes a mere Ignis fatuus, cheating us into dark, and dangerous Pitfalls, and Precipices: To which that saying of Saint Bernard is very Pertinent, and Applicable; He, that will be his own Teacher, will have a Fool to his Scholar. God not-seldom permits the Devil to transform himself into an Angel of Light, which is an infernal Fallacy, hardly (if possibly) distinguishable by any private Reason, or Industry; and therefore the same Merciful God, to prevent our being entangled, and caught in so enticing, and treacherous a Snare, hath been pleased out of his Immense care, and love to Mankind, (for he ordinarily works by secondary means,) to promise the Perpetual Illumination of the Holy Ghost to those, whom he left, under Him, to Guide, Govern, and Instruct us concerning all difficulties, we shall encounter in our Way to Heaven: So that if we are deceived in being Governed, and Ruled by that Church, which our Blessed Saviour hath commanded us (under Penalty of being accounted Heathens, and Publicans) to obey; He, that can neither deceive, nor be deceived, has done it. Which is both false, and impossible in the highest Degree. And yet I do not deny but that God Almighty may so immediately irradiate a Soul with Divine Light, as that it may be saved without an intermediate Guidance of any Church at all, Fallible or Infallible. But, certainly, we must not conclude what He Will do, from what he Can: and for a Man to desert the Communion, and Direction of the Church, because God (if he pleases) can otherwise save him, would be as desperate a Presumption, as for a Man to leap out of a Good Ship into the Sea, because God strengthened Saint Peter once, to walk upon the Water. God Almighty (no doubt) can sustain a Man without any corporal Nourishment at all; but I should think it a madness, for all that, in any Person to resolve therefore to Eat no more; or to say, that Meat and Drink are not necessary for the Preservation of his Life. Starving would infallibly convince him of his Error, as Perdition will those that wilfully separate from the Church, out of which there is no Salvation: And 'tis no more Uncharitable, or less true to affirm this, than to say, Those, that were out of Noah's- Ark were inevitably, and irrecoverably drowned in the Deluge: What greater Temerity, and Madness can there be, than for a Man to disobey God's Positive Command in hopes of his Favour, and Assistance some other extraordinary way: And therefore that Humane Reason, or (what if I said?) Septicism; which devians from that Method, and rejects that irrevocable, and indispensable Injunction, Hearken to the Church, (be it never so speciously, and floridly proposed) can never issue from the Father of Lights, but is Originally Created, or Kindled at the Wildfire of a Flashing Fancy, that can have no longer Duration, or Permanence than Lightning; which in an instant vanishes. Submitting our Judgements to Authority, or any thing else whatsoever, (he says) gives Universality, and Perpetuity to Error. This may Jingle prettily to some Ears, that itch after Novelty, and Libertinism; but I shall never believe it Rational, unless he can Demonstrate, that the fittest thing to hold Water is a Cullender; For he might as well have told me, and as solidly (though in plainer Words); If you would keep, and confine the Sea within its due Bounds, and Limits, there is no better way in the world, than to dig down the Banks, and demolish the Walls, and then you need fear neither Inundation, nor Deluge. His vertitur Orbis. A Man (I know) may see the Sky in a Pail of Fair Water, but I never before heard (as he argues) that Heaven was to be seen in the Bottom of a Well; and therefore that ordinary (or rather extraordinary) saying of Democritus, That Truth lies in the Bottom of a Deep Well. I must confess, I do not well understand: and so for fear of drowning shall let it pass, as too deep and dangerous a Mystery for my shallow Reason to dive, or look into. Thus some Critics of this Speculative Age, first turn their Brains, and then all things Topsy-turvy; For if this Doctrine of Democritus be true, we must no longer say, Look up, but down, to Heaven; and Pump, or draw up Salvation, as they do water in Buckets. He needed not, To have Enumerated the Various Sentiments of the Ancient Philosophers, and no war ensuing. Thence to infer a possibility for Christians of different Belief, to live (as to the Exterior) Harmoniously, and Peaceably; For, doubtless, the Several Sects among us, if all the force they use to reduce others to their way be (as it ought to be) only persuasive, not compulsive, may (as in other dissenting Countries) move in our English Sphere without clashing as the Planets do in their Regularly-Irregular Motions: If this be all he drives at, there's no Difference at all between him and me. Whether the Reformation (which he endeavours to vindicate) were the occasion of so much Blood, Confusion, and almost Desolation in all those Countries, which admitted (or rather were forced to) it; I shall not here dispute: but 'tis out of Controversy they actually happened; which Dismal Effects (I must confess) enforce me to believe that God Almighty's Benediction (for all their specious Reasonings, and Religious Pretences) never did, or will, go with it. He runs on for several Pages very wittily, and Rethorically, to prove, That every Man's Particular Reason, if well followed (and there's a Parenthesis) will Infallibly carry him at last, though perhaps through many Tedious, and Troublesome Wander, to his Eternal Happiness. Well; I am contented with this, and say so too, but withal must ask him a Question, Why does not that man well follow his Reason, who in all Doubts and Difficulties, (for certainly such things there are) thinks nothing under Heaven more Rational, than to submit to, and acquiesce in the Interpretation, Definitions, and Decrees of General Councils? If he says, These all together, may Err as likely as he, than I say, this, to my Reason, sounds as unreasonably as if he should say, One Man may be as strong as ten thousand: and thus if his own Argument be good, (whether the Victory be on his, or on my side) he is equally defeated. I grant, a Christian (though without any Fraction, or Division [for certainly there's no Plurality] in the Radical Unity,) may believe Various Articles by the same Act of Faith: for its Root, or Fountain (although it germinat's, and spreads into several Branches, or runs in various Rivulets) is indivisibly one and the same; (for doubtless a Man's Faith may increase without Variation): but to say (as this Author) That a Man may be to day fully a Papist, seven years hence a Protestant, and then What-he-fancyes-next; and that although be believes things directly Opposite, evidently Contrary, Pro and Con, or forward and backward: Yet if he be all the while Actuated, and moved by the same Soul of Faith, (which he says is Conscience) it is still the same Numerical Faith. This I say, is such a Preposterous piece of Jumbling Divinity, that although he may please himself with the Fancy (for that's the very best) of it; I shall never believe the God of Order, and Unity, can Fancy, or be Pleased with, such a Deformed shapeless and Confused Variety; He might as well have told me (and I should as soon have believed him) that a Man, if he be all the while vivifyed, or actuated by the same instruments of Life (viz. Heart and Vitals) though he be set just upon his Head, he stands directly upon his Feet. Tricks of Activity are commendable enough, but certainly 'tis desperate for a Man's Faith to leap the Somerset: And thus, Unity or Sameness of Belief (so often inculcated in Holy Scripture) is quite thrown out of doors, and Divine Faith reduced to a strong (or rather a Weak, and Wavering) Fancy. Wherefore allowing His Philosophical Discourse, about Corporal Substances to be true (for I grant in Sublunary Bodies there is, yet without any Alteration, or Change in the Form or Species, (as he pretends may be in Faith), a perpetual Flux; and that they must necessarily Trans-spire to make room for new Nourishment;) Yet I deny, for the Reason's aforesaid, That only such a Fixed Motion, or Variable Identity, (as he speaks of,) is requisite to a Man's Faith; Nor truly can I perceive any better, or more solid Result from all his surprising Arguments than this, That so Men do but believe, 'tis no great matter for the What, or the Why. He will still have his own sole and singular Reason to Counterbalance (if not outweigh) all Ecclesiastical Rule and Superiority, (as much as to say, The best way to secure a Ship at Sea is, to take away her Anchor, and Rudder,) For what is it (says he) you will trust your Soul with, in this Important Business? Is it the Authority of Men? These verily may lead you into Error, and 'tis not impossible into the worst and greatest of all, which is the Desertion of Christ himself. Such a Possibility, I utterly deny, and, for my Confidence and Warrant, produce the sacred Writ, where the Church is called, The Ground, and Pillar of Truth: with the Divine Promise annexed, Against which the Gates of Hell, shall never prevail: Now if this Gentleman can show such a Character given, or Promise made to his solitary Reason: I'll submit and beg his Pardon; if he cannot, than he must excuse me for doubting, his Reason did not take such Directions as it ought, and might have done before it set forth? nor consequently can he ascertain me, that 'tis purified from all Passion, Interest, and Sensuality. Pride made the Greatest Angel a Devil, and a Man's own Reason (too far trusted) turns to Madness. The Arian Heresy (which he hints at) Clouded, but never Totally Eclipsed, or Corrupted the Church, which will ever remain immaculate, and pure: For the Western Parts felt little, or nothing of that Spiritual Pestilence, which in less than four Years she happily Dispersed, and dissipated, as the Sun by Degrees, does Mist's, and Vapours. As to the Condemnation of Athanasius, and whatsoever sinister, or Antichristian Proceed, he chargeth the then- Pope with; If he would vouchsafe to peruse some of our Ancient, or Modern Controvertists (who treat at large of the Sanctions of General Councils); I presume, he would clearly, and evidently discover his Misinformation; and that, which he is willing to take for a certain Truth, (for Quod volumus, facile credimus,) would prove a mere Calumny, and Imposture. But still, from the wicked Errors of some of that Council, he infers a possibility, that all might unanimously have erred so: For, says he, This possibility of Error (even in so high a Degree,) we shall find in the Nature, and very Elements of a Council. For if any one Member of it may be a Heathen, or Atheist in Opinion (as the Lives (he says) of many Popes, and the Speeches of some declare, that they themselves have been,) why not Two, not Three, not more, not the Maijor Part, that is, The whole Council? Though this (I Confess) be out of my Element, yet I think the inconsequence of it may be Demonstrated by this Syllogism. That which may happen to any one egg in the Parish may happen to all. But it may happen to any one egg in the Parish to go into a Man's Mouth at once; therefore it may happen to all the Eggs in the Parish, to go into a man's mouth at once: Now, Who sees not the Aequivocation of his Logic, which Distinguishes not between a Divisive, and Collective sense. Who those Persons were (which he mentions with so much Veneration) of such Excellent Abilities, and worthy Spirits, to examine by the Rules of their own Reason, those Follies, and dangerous Errors in Religion, I know not, but am certain those that Converted the Idolatrous Nations of the World to Christianity, were of that very sort of Men, who, he is pleased to say, are first taught to think, and then to speak they know not what, I mean the Sons of the Church of Rome, so that he who charges these with Superstition and Idolatry, because they beg the intercession of the Saints, and use pious Representations; his Reason indeed teaches him first to think, and then to say, he knows not what: For would it not be wonderful Wisdom in any man to tell another, that if he has a mind to preserve the memory of a very dear Friend, he must by no means look upon his Picture, (for that would infallibly take his thoughts quite off from him,) but if he stairs upon the bare Wall, he will there certainly find a very lively and perfect Idea of him. Qui vult decipi, decipiatur. Undoubtedly the Picture of our Blessed Saviour upon the Cross, is so far from making us think of any Strange, or False Gods, that it gathers our vain, and scattered thoughts together, and makes us more Vigorously, and Attentively think of Him, to whom we address our Prayers. What hurt or danger can there be in any thing, which occasions one to think of our Saviour Christ, (as a Picture of his Passion very Effectually doth)? or what Idolatry, when (excited thereby to a Contemplation of our Saviour's Crucifixion,) one Bows towards (not to) the Picture? Do Men worship, or adore, any Minister pronouncing the word JESUS, because they do (or should) Bow at that sacred Name? Certainly no; methinks the very Light of Nature should decide this Controversy without more ado. No Man bows at those Five Letters, I. E. S. U. S. but because Conjoined, they spell the Holy Name of JESUS. So, no Man Bowes at the Substance, or Colours of a Picture of the Passion, but because being disposed, and shadowed by the Painter's Pencil, they represent our Redeemer dying upon the Cross: A Picture than is a Word to the Eye, as a word is a Picture to the Ear; and if it be not Idolatry to bow at the Name, (which is but a sound,) I shall never be convinced, that 'tis any to bow at the Picture of JESUS, which is but a Shadow, unless it could be proved, that all things are strictly forbidden, which are not expressly commanded. But to our Author. Men ought (he says) to put their Confidence, rather in the Traditions of the former, than the Commands of the present Church: This indeed wants nothing at all but proving; but, supposing it true, what better means can he possibly propose to himself to know the Truth of former Traditions, than the Suffrage of this present Church? But he would have no man build his Belief upon the Authority of past, or present Ages; (a strange Caution from a single person.) For, says he, If they look upon all the Consequences of that Opinion, (it seems then all our Forefathers were stupidly blind) they are in much greater danger of being drawn from the Christian Faith, than those, who remit the Judgement of these things to their own Reason: For God's sake, why so? That certainly now is the true Rule of Faith, which was the Essential means of planting, and conserving it first; but Oral, and Apostolical Tradition, not written Books, nor any Man's private Spirit, or Reason, was the Essential means of Planting, and Conserving it at first; therefore Oral, and Apostolical Tradition, not Written Books, etc. is still the true, and certain Rule of Faith: And Consequently this Author's Human Reason, much more likely to draw him from the Christian Faith than such a Rule. I am glad his Reason hath at last compelled him to Believe, that, Infallibility (let him define it how he will) must necessarily be annexed to our Guide in Spiritual Matters. And I should with all my Soul, rejoice to hear of any means, That might restore the Greatest Part of Man kind (as he says) into a hopeful. and comfortable Condition, and that so many Millions might not Eternally perish: But that Dreadful Sentence, Extra Ecclesiam nulla est Salus, turns my hope into fear, and trembling; for though ignorance perhaps may very much Extenuate, or excuse; yet if an Error be Fundamental, that ignorance (though never so invincible,) cannot after its Nature, or quality; nor acquit the Professor from all Gild, and Penalty; for he, that unawares drops into the Water, (if he be Overwhelmed,) is as certainly drowned, as he that wilfully plunges himself in, over Head and Ears. And I fear, the reward of invincible Ignorance, may be rather an Abatement of Punishment, than a Fruition of Bliss. Errors in Faith, (at least Fundamental,) I conceive to be of a more pernicious Consequence, than (at present) a vitiou, Life; for no Rational Man (I think) questions but that 'tis better for a Man to Loiter, or Stumble, nay to fall and hurt himself in a right Path; than to walk Uprightly (I mean with Moral Honesty) in a wrong. As there is more hopes certainly of the Salvation of a sinful Christian, than a Religious Jew; the former being still in the Road possibly to recover, and persevere Penitently, and Prosperously; the latter being totally incapacitated through the Eccentrical Crookedness of his way to make a good, or happy Period of his ill begun Progress. There may be several ways to the same Faith, but certainly Not several Faiths (as this Author imagines) to the same GOD, who is an Indivisible, and Immutable Essence; & therefore, Going-vigorously-forward, signifies nothing, unless we go right: He that wills the End, must necessarily use the means. So that this Author can never win me to his Opinion, that all Men (though never so Discrepant in their Faith, following in all Particulars the Dictates of their own private Reason,) will infallibly in the end arrive at Security, and Happiness; till he hath proved, that the Way, which leads a Man directly to Berwick (if he that travels in it confidently believes he's right,) will certainly bring him to Dover. Crede quod habes, et habes. He had rather think (he says) with Origen, that the Devils themselves by the excessive kindness of their Judge, shall at last be exempted from Damnation, than that he himself, shall be damned for that Opinion. Undoubtedly, this shows the Author to be a very Compassionate, and good Natured Man; but certainly that cannot be true Charity, which ' thwarts the irrevocable Decree of Heaven; and truly I do not see, why he may not (with as much Reason) doubt that the Glorified Bodies may fall from their Beatitude, as think, that the Devils themselves shall at last be released from their Damnation: but as, certainly, the former are past all hopes of Relaxation: from their Torments, so the latter are passed all fear of being deprived of their Felicity and Eternal Jubilee. For that which truly makes Heaven and Hell, is not so much the excessive Greatness, as Infinity of their Joys, and Torments. He thinks, He may very well believe, that there are Secret and Wonderful ways, by which GOD may be pleased to apply his Merits to Mankind besides, those direct, open and ordinary ones of Baptism, and Confession. This I must confess is very secret, wonderful, and dark Divinity, because Diametrically opposite to the Divine Writ, where JESUS answering Nicodemus his Question, said positively; Amen, Amen, I say to thee, Unless a Man be born again of Water and the Spirit, he cannot enter into the Kingdom of GOD. And therefore why this Author should advance a Beliet so palpably Antichristian; I cannot imagine, unless he supposes (which is Blasphemy to think) that our Blessed Saviour did not then fully understand his own mind. The Text clearly confutes the Extravagancy, and impiety of such an imagination, and discovern this Authors Human Reason to be in this, (as in many other particulars,) but a fallacious Dream, from which if he would rouse, and thoroughly awake himself, he would quickly perceive it to vanish into nothing, and prove a mere Illusion; For I leave any Prudent Christian to judge, whether he thinks it not only absolutely necessary to walk towards Heaven, by those Direct, Open, and Ordinary ways of Baptism, etc. but also absolutely impossible, (unless in case of Martyrdom, which is still Baptism in Blood), to cross over upon such a slight, and slippery Bridge as this, because the Author thinks (without proving) that there may be other secret, and wonderful ways of gerting thither: And he may (if he please) go one Step farther, and believe, that there may be no other secret, and wonderful ways for a man to live, besides Breathing: Corruptio optimi pessima. And certainly that must need's be an impious excess of Charity, which not only shakes the Foundation, but frustrates the whole Fabric, and Designs of Christianity. GOD deliver all good Christians from such gentle, and good-natured Doctrine. Our Blessed Saviour (that best knew) foretold, there must be Heresies, which most Divines agree to be those Gates of Hell mentioned in Scripture, and consequently in-lets to Damnation: Contrary to which this Author contends, that scarce any Heresy (if at all discoverable) can be Damnable, and maintains such a Facility to avoid all dangerous Errors, that no Men of ordinary Sense, and Reason can possibly fall into them. Haereticum hominem post unam, & secundam correptionem (the Scripture saith) devita. But how can he be shunned, that is not knowable? And therefore, I must entreat this Author to correct Saint Paul's Admonition, or his own Human Reason (which, he thinks fit,) for one of them certainly is very much in fault. To obey in matters of Belief without being able to believe the thing commanded, is no less (he says), and seems more a Contradiction, than simply to obey without knowledge of a Command. Certainly this Author thinks every Man's Reason has a secret, Magnetic Power to attract, or draw down the high Mysteries of Faith within view of his Understanding, which is impossible: But if Men's Reasons are (as beyond Debate they may be) satisfied, that those who guide them, neither will, nor can deceive; what should make them start, or fly back? Their incapacity to understand can be no good, or sufficient Reason for them to disbelieve, and a much worse Argument to prove any thing (de fide) false, which they propose, who do truly, and Naturally convey to us, the Will, and Pleasure of GOD; they are his Voice, (Qui vos audit me audit,) or at least the very Echo of it The Church never Doctrinally (but when, and what CHRIST) speaks, and if he, that hears one, hears both (which our Saviour himself saith) Human Reason (which thus far ought to proceed, and we to follow) tells us, Our business, and duty than is to obey, and not dispute. Besides, if that saying be true, Fides est Argumentum non-apparentium, I do not see why Faith, and Obedience, should stand still, because Reason cannot go forward. He says, The Unity of the Christian Church is broken, not so much by them who differ in Opinions, as by them, who will not allow of such a Difference. Cu●us contrarium verum est: By this I see, Reason has her Antipodes too; for, Can any thing be more directly against it, than to call him the greatest Wrangler, who would prevent others from quarrelling? And to say, he that would reconcile Differences, and hinder Men from going together by the Ears, was the occasion of their falling out? Certainly 'tis as Rational to say, There can be no Order, where there's no Confusion, as to say, There can be no Unity, without Difference: 'Tis a Solecism, and Paradox much above the reach of my Reason; but if be understands it, 'tis well enough. Who knows (saith he) whether that GOD, who liked best that no Men's Bodies should have the same complexion, no Men's Faces the same Figures, no Hares the same Lines, no Voices the same Sounds; nay, not so much but their Motions, and Gestures should be Distinguishable; has not likewise best pleased himself with no less Variety in the parts of Men, that are Immaterial, and even in the most Immaterial Actions of those parts, which is the Worship, and Adoration of a Deity. This (though it look prettily upon Paper) is a mere Quicksand, and easily answered with ask another Question, Who knows whether GOD is best pleased with such Variety in the Faith, as in the Faces of Men? That which fortifies me, indubitably to believe the contrary, are those express Words of Scripture, One GOD, one Faith, one Baptism, which evidently infer, that besides that General Impediment (viz. the Sinfulness, and Frailty of our Natures, (men, if swayed solely by their own reason) easily may, and too frequently do, miscarry, for want of a Right Path. Does GOD (says he) gain any thing by our Devotions? does he receive Hurt from one kind of Worship, and Advantage by another? No surely, (say I) for he is an Unutterable Plenitude of Bliss, and Delectation to Himself; but 'tis as certainly true, that he may be pleased with one kind of Worship, and abominate an other; unless Jeroboam (who, the Holy Scripture more than once saith, made Israel to sin) committed no Crime, nor consequently offended GOD, in setting up the Calves in Dan and Bethel. Without doubt (saith he, but that's no proof) He who gave Rules, which might accept of several Interpretations, when he might have made them as plain to all in one Sense, as they seem now to every man in his own, is likewise well contented, that they shall be Interpreted severally. Truly, if our Blessed Saviour had not Constituted Select Judges, and Expositors of his Divine Laws (which no Laws ever were without) I might perhaps be of his mind too; but since (GOD be thanked) 'tis evidently otherwise; without doubt this Author is egregiously mistaken. Certainly GOD Almighty (if he had intended Reason to be absolute Lord Paramount, independently to Rule, and Instruct in every particular Emergency, & Ambiguity), must have given all Men the same measure to compass the same end. For, as a Ship, though it lies in the Water, if it has not enough to make it Float, can no more move forward, than if it lay upon dry Land: So it can never sink into my Understanding, How he, that has less Reason, should as safely, and effectually proceed, as he that has more, unless this Author could prove a part of any thing to be as much as the whole, or demonstrate Reason to be of the Miraculous Nature of the Manna, among the Israelites, whereof he who gathered much had nothing over, and he who gathered little, had no lack. Were this seriously considered, I am confident upon second Thoughts, (and they are best), this Author would be convinced, that a Man's Reason alone can never do the Work, I mean steer him securely (over that deep Ocean of Scripture), to the Port of Eternal Happiness, without Embarking in that Ecclesiastical Ship, the Church; in which (if they Conform to her Doctrine), the Poor are as safe as the Richest, and the Weakest as the Wise: and in this Reliance we do no more desert our own Reason, than a Man does his Corporal Strength, in taking a Staff to help, and support him in a dangerous, and slippery Passage: And whatever Arguments are advanced to enervate the solidity of this Ground, (let them never so briskly sally out,) they can be no better, than mere empty Ebullitions or Bubbling of Reason. As well (says he) the Mud by growing hard, as the Wax by Melting, obeys the Sun; nor is it less glorified by the one, than by the other. It is true the same Sun (and I grant 'tis equally (though variously) obeyed by both,) softens Wax, and hardens Mud; (their Nature's being by Heat to melt, and grow hard,) but I cannot conceive how the Parity holds exactly between those Inanimate, material Substances, and our Immortal, and Immaterial Souls: For certainly the Divine Insuser of Faith, created them with Identical Capabilities, and fitted them Uniformly for the Reception of their Proper Objects, viz. the Mysteries of Christianity, which whosoever Obstinately Disbelieves, or rejects, is deservedly Excommunicated, (because he wilfully exclude himself) from that Mystical Ark the Church of GOD. But, by the way (methinks) this Author talks very incongruously of more than one Religion, the very word bearing witness against him; for the Substantive Religio, I take to be derived from the Verb Rebigo to Tye or Bind together; but his Latitudinarian, or Socinian Doctrine, does not only Untie and Unbind, but Blends, and Shuffles all into a Chaos: Yet Faith with him must still be Properly one, and the same; though according to the divers Receptions (says he) it produces not only divense; but contrary Effects. This I shall believe, when he hath evinced, that, because all things, which are potable are comprehended under the Denomination of Liquor; therefore, White-Wines, Rhenish, Canary, Claret, Cider, and Muscadine; are Certainly, that Man would be censured to have drunk too much of these, that could be brought to swallow so great a Contradiction: Yet this the Author must say, (if he speaks consequently to his own Arguments,) is as defensible as his Hyperbole, that the Diversity of Religious Opinions (because injuriously produced by him under the Venerable Name of Faith,) are not several, but one and the very self same belief: which certainly is as far from right Reasoning, as a Confusion of Fancies is from purely Divine Faith. I should have found no fault with His comparing the Unity of God's Church to Wedlock; but that he spoils the Similitude in allowing every Particular Member to believe contrary to one another, nay to themselves: by which he pulls down again what he built up; and makes that Conjunction-Disjunctive, by a new-found-Negative, or Counter-Creed. No body at all questions, but that a Foot when it hath the Gout, (as he says,) or a Hand when it shakes with the Palsy, remain still Parts of the Body: but if they are Irrecoverably useless, they are no otherwise so, than as a Dead Bough is a Member of a Living Tree, there may be Continuity, but no Communication between them; and this Debility, or decay, must needs happen through some secret Perversity, or Obliquity in the Recipient, not any Defect or Deficiency in the Radical Aliment. The same I say of those that wilfully persist in Incredulity, and Error; but yet withal must add this, that they are never Irrevocably (GOD's Grace being ever busy,) Anathematised by this Church; which is much more willing, and ready upon Submission, and Recantation to Re-embrace, than for Obstinacy to Excommunicate any. There may certainly be (though he thinks otherwise,) a full, and entire agreement in all Points of Faith, of one Member with an other, either Actually or Votively, (which to GOD is Equivalent,) or else the Athanasian Creed (admitted by most Protestants,) is not to be Credited, which, without Haesitation; gins thus; Whosoever will be saved, it is needful before all things that he hold the Catholic Faith; The which unless each one shall keep whole and Inviolate, (mark that,) he shall without doubt eternally perish; now, if this be (as certainly it is) true, he that wilfully disbelieves any one Article, forfeits his whole Faith, and Consequently the least Defect therein is a total Privation. Now as for Controversy (at which he briefly touches,) like the Blood (I know) it incessantly Circulates; but Alas! To no better purpose, that I can perceive, than to foment the Quarrel, and keep it still alive: For through the Immoderation, and Unnatural heat of some Polemic Writers, 'tis so far from effecting a Reconciliation or Union, (which ought to be the Principal Design and end of it,) that it does nothing else but breed an Implacable, if not incurable Itch; the scratching whereof may, perhaps, afford some present Titillation or Delight; but 'tis usually performed with so much violence, and rage, that it does not only not allay, but more inflame, and ferment the Humour; to cure which, there is no Medicine more Effectual, or Balsam more Sovereign, than our Mutual, and Cordial Prayers, for one another. But, to pursue our Author. As for those Men (says he) who accuse us of Pride, and Vanity, for Attributing so much to our own Reason, making Presumption. and Self-Flattery, the Fountain of this Opinion; it is a Scandal so false, and so Ridiculous, that without much Humility I should disdain to answer it. And truly, in my Opinion, I have not heard a louder sound of Pride, than in that very Expression. But, letting this pass, (with his Subsequent, soft Arguments, for the Civility, and Gentleness of his Religion, which permits every man to have his full Swing, or Career) I am come to Master Hob's, for whom, though it is not my business, nor design to be Advocate, nor in the least to diminish this Author's merit; (who, in some parts of his Discourse against him, and elsewhere, shows great Fertility of Wit, and Pregnancy of Rhetoric): Yet I cannot but think Master Hobs' Arguments much more Conducing to Order, and Uniformity, than his Unreasonably-Rational, or Chimaerical Method; which slighting all Ecclesiastical Tribunals, authoriseth every Particular Person, in Spirituals to be his own Judge, and Pastor; and makes the Governors of the Church of CHRIST stand for mere Ciphers, which is directly against the Institution, Doctrine, and Design of CHRIST himself: But, that- Humane Reason, which exalts itself above this Divine Jurisdiction, (be it never so full of Flourishes, and Astonishment) is but a glorious Nothing. He is very apt to mistake, Concerning the Roman- Church: For although indeed her Public Liturgy (the Mass) be Universally said in the Latin Tongue, yet all Preaching, and Catechising, is performed in the Language of each respective Country; and all her Members without any restraint, say their Prayers in their own Native Language. I am not at all satisfied, With his endeavouring to Distinguish between Right Reason, and that which is falsty esteemed so; For, if in all matters of Faith, and Difficulty, every Man's Reason must be his Rule, and every man's Rule must be his Reason, without adhering or submitting to any other Superior Regulation or Judge, or Captivating his Understanding (as Scripture requires) in Obsequium Fidei: If this Rule (I say) can be thought Regular and safe, than I think this Author needs not to despair of bringing men by Degrees to believe, That nothing can be in so Rational or Credible, which is not evidently so to whom 'tis proposed; especially since he has already affirmed (which is pretty well towards it) that nothing can be dangerously Erroneous, that a man firmly believes. But can any thing be more Illogical and distant from Reason? Unless it be this which (per Consequens) follows; Every Orthodox Divine is a Rational Man; Ergo, every Rational Man is an Orthodox Divine, and ought not to be taught, but to teach himself. Contrary to which. Matth. 28.19, 20. our Blessed Saviour commanded his Disciples to go Preach, Teach, and Baptise all Nations. But I never read that they sent the Scriptures alone to the Unconverted, that they might, by the Rules of their own Reason examine, and frame out the True Religion; but, withal, went themselves, or sent Expositors: Without which, I never heard of Turk, or Jew that ever changed his Alcoran, or Talmud for the Christian Bible; which evidently demonstrates against this Author, That Reason alone can be no Competent means, or security either of becoming, or remaining a good Christian. All Men therefore are, or should be, instructed: We are Taught, and they were Ttaught the same, who Teach us; and their Masters had Teachers, and those Teacher's Masters, till we come Gradually to the Supreme, the Original Guides of the Present Church, which also receives the Traditions of the former; and so orderly downward till we come to the Apostles; and at last to (our Ne plus ultra,) our Saviour CHRIST himself: So that 'tis no Contradiction but a certain Truth, that there is no going to CHRIST, but from CHRIST. à JESV ad CHRISTUM: That Humane Reason, then, which unlinckes itself from this Divine, and Infallible Concatenation, flies giddily about, and can no more naturally settle, or fix, than a Feather in the Wind; and that a man, who stubbornly steps aside from this Universal, this General Track, will not only lose his Way, but his Reason, and Himself too. But, now, to another Matter. Henry the Eighth, did certainly more than seem (as this Author says) to leave the Pope, because he would not consent to his Libidinous Desires; and assumed therefore the Supremacy, that he might give himself leave to Marry, or Repudiate what Wives he fancied, or disliked. But although Abbeys, Monasteries, and Religious-Houses were thereupon demolished, and the Profits, and Revenues converted to Secular Uses. I cannot think, he got any great Advantage by the Bargain, (either to Body, or Soul,) who died with a Perdidimus Omnia in his Mouth; and found by Woeful Experience, That in the end, there's nothing got by Reforming. But to leave this Digression. The Author desires those, who would have his Understanding captivated, to convince him, First, by theirs, that it ought to be so, and not to think to enslave his Reason, till they first overcome it; which when they have done, than they will lose what they contend for; For by our Reason's being Guided, Conquered, and Enslaved, Theirs are become Guides, Conquerors, and Masters; so that it will appear at last impossible for Human Reason to lose anything in one place, without gaining as much in some other. Thus he. To which I answer in the first place, If Scripture be Reason, our Understandings ought to be captivated to the Obedience of Faith. In the next, I would not have him think us so unreasonable, as to deprive men Totally of the Use of their Reason: by no means, but to check, and keep it within its proper Sphere, and in this we abridge him of no Liberty, which we allow ourselves. But Humane Reason must have a large Mixture of Divinity in it, to be so Adorable as this Author seems to make it. I grant 'tis very precious, and prizable in being given (though not Magisterially to rule) to guide us to those, that can Infallibly do it: And thus (I confess) we are Ruled by Reason, though not in all things by our own; for all the Difficulties, and Obscurities of Scripture without the Church's Light, are no more Interpretable, or Discoverable by Private Reason, than our Eyes can see Objects without Daylight, or a Candle; and yet neither our Reason, nor our Eyes are given us in vain: But he that, in Spiritual Affairs, which so nearly concern bis Soul, Assigns no Visible, no External, rule or Standard to measure Reason by, nor any General Touchstone to try True, from False, Adulterated from Currant Coin; That Man, I say (for all his pretended Light within,) fishes in the Dark with them, that laboured all Night and caught nothing; or builds his Superstructure before he lays the Foundation. For 'tis as Irrational as if a Man should say, I can guess so exactly of the Longitude, Latitude, Altitude, and Profundity of any thing by my Eye, that no Demonstration by any Mathematical Instruments can (or ever shall) Control, or Convince me: And truly what better has this Author said from the beginning to the Ending of his Treatise than this, That men's Reasons, and Judgements (as to the Regulation of their Faith) are so very Clear, and Demonstrative, that there is no certain way, no possibility to know whether they be true, or false, right, or wrong: Turn it which way you will, this is all you shall find in it; which Unreasonable Reasoning verifyes the Old Proverb, [Alderman is not Gold that Glisters:] And in Truth, if each Man's Reason (Promisculously) must be Umpire in this Rational Strife, men may Play at this Sport to Perpetuity and never win nor lose: But certainly our Blessed Saviour has not left the Condition of Mankind in this endless Confusion, but has miraculously Founded, and Signalised a Church to end all Controversyes, if Men (that talk so much of Reason,) would but rightly use it; for that Reason, which (as to Spirituality) does not take the Church for its Rest, can never aim, or hit right, but must necessarily fly at Random, and spend it else without Advantage. If that Authority (says he) which we Obey, prescribe Truth, we have Good Fortune in our Obedience, and merely Good Fortune; but, if it draw us into Errors, we have nothing to say for our Excuse, because we have nothing to Allege for our Obedience to that Authority. It seems then, that our Saviour's Commands are of no Validity, and, Harken to, and Obey the Church mere Fopperies; but certain it is CHRIST our Lord has most expressly, and Emphatically enjoined this; and therefore we may (nay must) without any If's, absolutely obey it; and this questionless will be a very good, and sufficient Plea for our Obedience at the Day of Judgement, How those, who slight it, would excuse themselves, (were there to be any Pleading at that Grand-Assize;) cannot imagine, but am certain, if they come off well, they will have Extraordinary good Fortune indeed. His following Discourse, Of men's Blind-folding themselves (as he blindly calls it,) in obeying Ecclesiastical Superiors; and that those, who commit themselves to the Guidance of their own Understanding, are as safe on the Left Hand, as on the Right; (but who can credit this, That knows one Hand from the other?) As secure of Happiness in their Errors (very strange!) as others, who are otherwise guilded even in the Truths, which they happen to fall into; is so extravagantly Frivolous, and proofless, that it carries it's own Confutation with it. & sic Transeat totum. God (says he) Commands no more but to search, and yet shall find whether the Truth or not, (Ipse Dixit) the Reward of Searching. And truly I have endeavoured, and narrowly searched to find Reason in this. But after all my Diligence, can perceive no Reward of my Searching; which makes me conclude, That 'tis much more Rational to believe, that GOD gives Man not only a Will to search, but Power to find, and Understanding to know the Truth when found; or else his Commands were vain. But what a Desperate, long Leap does this Author leave between Searching, and Heaven! If it were as he imagines, I do not see why a man's Hearty wishing himself there, might not bring him, or waft him thither, without more ado, and Eternal Happiness be given him as a reward of wishing. But undoubtedly finding the Truth is the reward of Searching, and Heaven the reward of finding the Truth; which those, who search where it is not, shall find nothing but anxiety, and in the end, that they wretchedly cheated themselves, and others with shippery Sophism's, and Chimaeras etc. As no men are saved but through Mercy, so none unjustly Perish; for, Truth is miss, not so much through Difficulty of Finding, as Tepidity, and Negligence in searching it. I cannot possibly (says the Author) conceive it agreeable to the Goodness of the Divine Nature so to have hidden, and involved, and almost disguised the Truth from us, if he had intended to have censured the missing of it, with so heavy a Sentence, as that of Eternal Ruin; especially, seeing there is but one true Way, (I thought, All ways had been alike with him, as to the end) for one Hundred false ones, and no certain Mark set upon the Entry of that One, to Distinguish it from the Others. To which I answer; If GOD Almighty, had left us a Way without any Means or Marks, (as he strangely imagines) to find it out, it would be great Cruelty indeed in him, (which is far enough from his Nature,) to punish Men Eternally, for what is not in their Power possibly to avoid: But since 'tis most evident, that he hath left both sufficient means to find, and Marks to know it by; his Discourse upon this Point, is (in my Opinion) only just so many Words to no purpose. And since those Marks, which are set upon the Entry of this Way, are most clear, and conspicuous to all Men, that look not Obliquely upon them; if (after they are entered) they meet with any thing, that Reason may perhaps at first, Flinch, or Boggle at, the Consideration of its, Inerrability takes away all doubt, and bids them confidently persevere. As in Visible Objects, (says he) we Receive confidently, and rest in the Report of the Sight, etc. So ought we as entirely, and absolutely, to resign our Belief, to the Dictates of our own Understanding, in things intelligible, which are as Properly, and Naturally the Objects thereof, as things visible are of the Eyesight: and we might as well say, We will trust our Eyes in Green, White, and Black, but not in Red, or Yellow Colours: as affirm, That our Reason must Guide us in the Contemplation of Nature, the Search of Arts, the Government of Public Societies, and the Begulation of men's Lives, as far as the Bounds of Morality; but that it is not at all to be Followed, or Obeyed in Matters that concern Religion. Here I must confess, the Author has some Colour, but I think not much Reason, for what he says: For if he thinks the Objects of Faith, are as Naturally Intelligible by our Understanding, as the Colours of the Rainbow, are visible to our Eyes; he makes no Distinction, or Difference at all, between the Faculties, Operations, or Effects of Nature, and those of Grace, which certainly is a Grand Mistake. For although our own Reason or understanding tell us, There is a God, and He to be Worshipped, and Obeyed by us; yet they cannot by their own Light, or inward Forces inform us, In what manner, that must be done by External Agents, by some thing which is without us. And what imaginably more probable, than the Church of Christ, which can show a Lineal Succession, from the same Christ, and His Apostles; a Perpetual Visibility, Unity, Universality, Conversion of Nations, Fulfilling of Prophecies, (which baffles all Cavils, and strikes all Objections dumb,) a Miraculous Propagation. Now he who prefers the Dictates of his own Private and naked Reason, and Understanding, in matters that concern Religion, before the Guidance of a Church thus Adorned, thus Marked, thus Signalised, deserves not (nor truly has he) either the one, or the other. Nothing certainly can be more contrary to Humane Reason, than to think we ought to believe nothing above it: For there are Truth's Un-intelligible, by the most Exalted, and Sublimated Souls in Heaven, viz. The Total, and Perfect Quality of the Divine Essence; which, nothing Created, nothing Inferior to God himself, can Comprehend. The Saints and Angels, enjoy Eternity without knowing what it is; the most Towering Wisdom, and Depurated Reason, can no more reach, or fathom, that Inscrutable Infinity, than Ten Millions of Oceans can be crowded into the smallest Cockleshell: For it drowns, or rather (as a Bottomless Abyss), swallows up all Philosophy and Learning. 'Tis the Philosophers-Stone in Divinity, too hard to be Penetrated, by the Knowledge of Men or Angels: In fine, We know that such a thing there is, but never shall, it's full, and perfect Definition, it being no less, than the Eternal Tri-Une God; whose Deep. brief Character of Himself was, Sum qui Sum. Whence I infer, That Men are not endued with Understanding, Presumptuously to stretch beyond its Strength, and Power, or to use it, as they themselves list: But according to the Will and Pleasure of the Divine Donor; who certainly gives Man Reason, not absolutely, but Conditionally; that in Matters of Faith (at least) it should retribute, and pay Homage to Him, I mean be Regulated by His Beloved Spouse, the Church. For as that is no true Liberty, which has no Limit, so that is no true Reason which has no Restriction. Besides, if most Men are allowed, and granted to have Reason, certainly the Church does not want it, (Vis unita fortior), but has in it a more Ample, Perfect, and incorrigible manner, because: more immediately, and perpetually accompanied and Assisted by the Holy Ghost. And this is true, nay infallibly true, if Scripture be not false. How those Headless-Members, the Acephalists, would answer here, I cannot tell; but am certain, that, As that is not true Reason, but Delusion, which flows not from the right Fountain; So, a Visible Congregation, or Body of Men, without a Visible Head, or with more than one, is equally Monstrous. But those Spiritual Privateers, who slight the Ecclesiastical Hierarchy, or Convoy, contemn the Doctrine of the Church; and resolve to believe no more, than their Understandings can Chew, and their Reason Digest, (there being many things in Nature, which pose Mortality; as the Flux, and Re-flux of the Sea, the Effects of the Loud-Stone, etc.) will live Infidels, and die Atheists. Nor is this said, To remove the Cognizance of Divine Truths, out of the Court of Reason; but to quell its Pride and Arrogance, and bring it to (Submit, and stoop by an Humble Faith to those Divine Truths; (for certainly a man's Reason, may Rebel against his Faith, as well as his Passion, against Reason) and this Limitation or Coaction, does not at all deprive man of his Power, nor abridge him of the Liberty, and natural privilege of Election, or Choice. Religion, says he, appears (and what Christian dares deny it?) to be the Principal End of man's Creation; and therefore as if Horses are made for Burden, they have a Natural ability given, wherewith to do it; If Birds do fly, they have Wings given them for that purpose; (because where an end is Natural, the means are so too:) So if Religion be the End of Man, as he is Partaker of a Rational Soul, that Reasonable Soul hath some Power naturally, placed in it, for the excercise, judgement, and choice of Religion. All this is Undeniably true: But yet the Author may please to consider, That the Horse may be overloaded, and the Bird fly too high; and so certainly Reason may soar above its Natural Pitch, Meridian Altitude, and Consequently into a Region, where 'tis a mere Stranger, and cannot subsist without some stronger Principle, than it's own proper Strength to support it: And so, granting the Antecedent, I deny the Consequence; That because GOD gives man Reason (as I have said) to light or introduce him into the right Entrance of Religion; therefore (being once initiated) he needs not to ask any more questions, or be guided by others: but let him follow his own Reason, (I might as well have said his Nose.), and he cannot possibly go astray. Briefly; In the Search, or Choice of our Way, Reason (I grant) must rule, but that once found, Obey: For that private Spirit, which is not first quickened, or animated, and then constantly Actuated, by that of God's Church, (which was Authorised, and Sanctified by the Divine Breath of JESUS) is a False Conception, no true, or lawful Issue of the Understanding, but a Spurious, or Abortive Embryo of the Brain; a Fall Light, a Deceitful Phantasm. But the Author says, If this Doctrine (that is for every Man to believe ad libitum) were Generally planted in the Minds of men, both the Reality, and Pretence of Fight for Religion, were utterly Cancelled. Truly so far I should like his Doctrine, especially if he could warrant men, that Intellectual or Religious Differences, should never come to Blows: But Alas! Experience makes me more than doubt, 'tis but an Airy, or imaginary Notion: For, as I do not deny, but that those who endeavour an Establishment of Unity, and Uniformity in Faith, and Religion, may possibly occasion War; So those (I fear) of contrary Principles, can never long prevent it; But, I hope that GOD, who rules the unruly Ocean, will. Thus far I do most willingly agree with him; That I would have none, who disturb not the public peace, & tranquillity of the Government, be persecuted upon a purely conscientious score: For, I think it a most uncharitable, and unreasonable method, (because impossible) to reduce men's Judgements, ('tis but one remove, from convincing them with Beetles, and Halters), by taking away their Estates, and Starving their Bodies; But against those, who are found any way machinating against our true, and lawful Governors, (especially the Supreme), with all Severity and Rigour, Currat Lex. But yet, let every man smart, for his proper Fault; and not a whole Community, or Body of men, be made the very Buttocks of the Nation, to be kick,, lashed, and slandered, for the Crimes of Particulars; For that certainly is as remote from Reason, Equity, and Justice, as it would be, To Pistol a man, because his Nose stands awry, or knock his Brains our, because he Squints; Or indeed, because the Serpent seduced Eve, and she Adam; whose Original Gild corrupted, and depraved their whole Progeny. By the very same Crooked Rule, the Apostles themselves might be called Traitors, because Judas betrayed his Lord and Master. Nor can, or shall I ever believe it, either Pious, or Politic, to use any other Force, but that of Arguments; for the Conviction, and Reduction of Disputers. One may as well try to tame a Tiger with Rational Arguments, as by Threats, or Violence; (for a man may be sooner frighted out of his Wits, than his Opinion); to conquer long-setled Judgements and therefore, as the best Physic, to cure a Quartane, is, To be kind to it; So if Rational Discourse, & gentle Persuasions, cannot operate upon the intellect, & mind of man, rougher Applications (for what's Reason to one, may be Nonsense to another) shall never work a free, or plenary assent; for those that are perforce Proselyted, may become Dissembling Hypocrites, but never Real-Converts. What Wise, or Worthy Spirits therefore would proceed so Irrationally, so Ignobly? or what advantageous Acquisition, or Glory can there be in such a Conquest? But this is a point, already most amply discussed, by much abler penns; [Reply to the Answer of the Catholick-Apology; and Advocate of Conscience-Liberty]: To them therefore, I refer the Reader, and I'll return to the Author. Who maintains constantly, that sole Reason, in all straits, and Exigences must Guide, and Steer us in our Course to our Haven, Heaven: For, says he, when I ask, Why you believe any Mystery of Faith, You will answer perhaps, Because the Present Church Commands you. If I proceed and ask, Why do you believe, what the Present Church Commands you? You will say, Because the Former Church Teaches the same: Why do you believe the Former Church? Because GOD Commands you so to do; Why do you believe, that God Commands it? Because you find it in the Scripture; Why do you believe the Scriptures to be the Word of GOD? Because they were confirmed by Miracles; Why do Miracles confirm that? Because they are Works which can proceed from nothing, but the Absolute, and Immediate Power, of the Deity: Why so? Because nothing contrary to, or above the Course of Nature can be done by Natural Agents. And why should I, or any man else, say any thing against all this? Since he has so pertinently, and solidly answered all the Why's himself: but I suppose he imagined, that, Syllogistically sounding the depth of the Catholic method, or rule of Faith with this chain of Questions, and finding Reason at the bottom of it (which methinks should make him the sooner embrace it) therefore he had invincibly fortified his own arguments for an absolute and independent guidance of private reason in all contingencies: but alas, 'tis triumphing before the Victory, because as inconsequent, as if one should say, my Rulers are no more than rational men, and I being a man of reason too, therefore my obligation ceaseth to be ruled by them, neither aught any man in reason to command, or obey others; but is not this cum ratione insanire? A Doctrine which (if prevalent) would in a short time destroy not only Ecclesiastical, but all secular Oeconomy, and Jurisdictions! and, in the end, leave nothing but outward shape to distinguish Men from Beasts, which have no other Superiority, or Mastership amongst them but what they get Vi & Armis, with their Horns and Heels. Certainly, this is very prodigious (I had almost said monstrous) Reason; and so truly, I think, is the greatest part of his discourse, which in effect teaches, that, Divinity cannot stand unless Philosophy support it; nor St. Peter and St. Paul instruct, unless Aristotle and Plato comment; consequently no man can be a good Christian, that is not a good Philosopher, which certainly is a very false and Antichristian assertion. Authority and Obedience are Correlatives; there must be both or neither, and therefore his mysterious discourse of Obedience in Spirituals (which he calls the most pleasing smell in the Sacrifice) I shall never understand which totally invalidates all Ecclesiastical Regiment and Power. St. Augustine (who, I presume, wanted not for Humane Reason) said peremptorily, Ego verò Evangelio non crederem, nisi me Ecclesiae Catholicae commoveret Authoritas. And to the same Authority (leaving the Sceptics to their Identities, Idities, and Quiddities) will I ever submit both my understanding, & my reason; for, would it not be very pleasant to hear a man Catechise or Preach to himself? and a pretty riddle for Master, Scholar, Preacher, and Auditor to be all in the same man? who, without some external conveyance, or outward aid can no more properly or safely indoctrinate himself, than he can possibly put his mouth to his own ear and whisper in it. Witty men (no doubt) may frame arguments against natural and experimental Demonstrations; as for example, Oral Locution, or Local Motion: but certainly none (though few perhaps can solve every particular objection) will be persuaded, that we can neither speak nor move: The same I say as to the Church; when men are (as certainly they may be) indisputably satisfied that it is (and must necessarily be) infallible in its Conciliar-Definitions; whatsoever riseth in opposion, they consequently know (though perhaps not precisely How) must necessarily be inconclusive, fictitious, and false, without descending to particular disputes, which is not only a toilsome but endless labour. For I have often thought, that since our Revolt from Rome there have been written pro and con-books enough (I should not exceed, if I said) to fill ten Vaticans, and yet we are in the same, or a worse condition; the reason is, because Corrosives are applied instead of Lenitives, Vinegar instead of Oil; wherefore I compare Controversy to Physic, which as it cures many that would have died, so it kills more that would have recovered and lived without it. Whether what I have hitherto said will have the good or ill fortune to be thought Reason, or not, I am not Prophet enough to know, nor concerned enough to care, the principal motive being to employ some spare hours; but if it be esteemed wholly insignificant (Solamen miseris, etc.) I am not the first by forty, who have written to no purpose; yet this I'll boldly say is to some, whatever arguments or engines of Wit are invented and directed to undermine and subvert the Power and Authority of God's Church will but deceive, and at last recoil and ruin the Inventor: And all these glittering words and gilded reasons (which I confess are dressed in graceful language) this Author has rallied together against it, can be at most but Verisimilities; they may possibly delight some amuse and puzzle others, but solidly and indubitably can inform none; for I should take it very kindly from him, or any man else, that would tell me (candidly) what those imperative words (Feed my Sheep, feed my Lambs, spoken to St. Peter) signify? if not, that there should constantly be in God's Church (which is essentially composed of Docentes & discentes) Pastors, i e. Instructors and Teachers, of others: For Christ our Lord (who never made, or said any thing in vain) did not speak plurally (as this Author interprets) Feed ye my Sheep, feed ye my Lambs, even where yourselves like best; but, Pasce oves meas, etc. Feed thou my Sheep, Peter, etc. But if all Men and Women (as this Author advises) should turn Shepherds and Sheepheardesses, (and so become Pastors without Sheep, and Sheep without Pastors, both and neither, or something and nothing, straggling and feeding upon various tabifick pastures,) who should, or could feed and keep the whole Flock in order? when there would be no such thing as a Flock to be kept, if all Men, Women, and Children of all degrees and qualities were intended by our Blessed Saviour to feed (i. e, to Instruct and Teach) themselves; and therefore if the Author's doctrine (as to this particular) be reason, 'tis of that new sort of reasons, which for a while may taste sweetly and deliciously to liquorish and licentious Palates, but in the end (I fear) they'll find 'twas but a bitter-sweet, a pleasant Poison. In a word, if his discourse (as it hath plausibility) had weight enough to make any deep impression in the minds of Men (though truly I do not think this was the Author's drift) it would necessarily by degrees introduce Anarchy and Confusion: for it evidently invades and disannuls all Ecclesiastical Rule and Power; Annihilates the Pastoral Office, and makes all Clergymen totally Useless and Superfluous; and how can any Arguments (let them be never so Learnedly and Rhetorically adorned) have any real or intrinsecal goodness or solidity in them, which draw such misshapen, and ill favoured Consequences after them? Per effectum Causa. Finally, I compare his Treatise to a painted Feast, (for Non sunt omnia, quae videntur) which may whet and increase men's Appetites, but can never satisfy, their hunger; or rather to a Posy of Nettles and Roses, whereof a man cannot smell the sweet, without stinging his Nose; for although it be intermixed with a great deal of Scholarship and Wit, and carries Reason in the Front, yet (according to my sentiment) 'tis so Enigmatically (if not Implously rapt up, that, notwithstanding it be but a very small Volume, I cannot but think, There's a great deal too much of it; and lest the Reader (if it have any) should think so of mine, it shall not be long before I make an end. Two passages upon a Review of his Treatise I thought convenient here to insert and speak to. First: Where he says, That ever since the beginning of the Christian Belief, there has been the Authority of above an hundred to one against it, and this Authority backed and strengthened with the Universal agreement of more than three thousand years before it. This hundred to one, and these three thousand years, makes a very great noise indeed, but to as little purpose. For, what rational man knows not, that not the greatness of the number (for so every Rebellion and Usurpation might be justified) but the legality of the Power and Authority of men is that which justly exacts and requires (and to which we are in duty obliged to pay) our submission and obedience. Secondly: Where he acknowledges that the best and truest Humane Reason could not have found out of itself that Mystery (by which, I suppose, he means the Incarnation) of Jesus Christ, but it was necessary first to be revealed, and as soon as the Spirit had revealed it (which it did by Miracles, etc.) even Humane Reason was also to behold, and to confess it: not that Grace had altered the eyesight of Human-Reason, but drawn the object nearer to it; and till the object was brought so nigh, the Wisdom of man did as safely not discern it, as it does not now the new state of things which shall be revealed at the second Coming. And what news is there in all this? or questioned the truth of it? but yet if that not-discerning, or non-credence had been accompanied with an obstinate resolution to disbelieve or reject every thing but what Reason happened to find out by its own self-search (which would have been like a Man's denying to see a thing, though brought and set just before his eyes, because he did not first seek and spy it out himself); that nescience or non-discerning (I say) would not then have been safe, but highly culpable, because the things, which before men might have been innocently ignorant of, after sufficient and due proposal, become (at least necessitate Praecepti) necessariè Credenda. More than this, I know nothing he has material to be answered to. These ensuing Verses (which have long lain dormant) I thought not altogether improper to make the Epilogue of this little work. Upon his Majesty's Gracious Condescension, to a Toleration in— 72. A year which I could wish had always lasted. — Regum est. Parcere subjectis & debellare superbos. Our Royal Pilot (studying how to Steer, And please each individual Passenger, Embarked with him) finds no Rocks nor Shelus So formidable to us as ourselves. For our intestine Feuds and discontent, Endanger most the Ship of Government. And what's the Source, from whence this mischief flows, And in its progress so deformed grows? But at the Tinderboxes of our brains, Striking new lights, and for our frantic pains Groping in darkness, this (unhappy Fate!) Breeds a Confusion both in Church and State. But as the great King, with a Fiat ma●e Light out of darkness, and his breath conveyed Form to the Chaos; so, by this Act of Grace, Ours, blows foul weather from the cloudy face Of his Great Britain, timely to prevent State-pleurisies, which no medicament Can cure, but letting Blood, and now we see England a Free-State, and a Monarchy; And unanimously be confessed, The Public Good's our private Interest; That (not Religion) we shall find to be The strongest Bond of our Fidelity. But those that would (like Esop's Dog) have all, Catching at shadows, let the substance fall. These Peccant humours our Physician strives T'assuage with soft and gentle Lenitives; In which Attempt, whether his Wisdom, or His Clemency exceeds, is dubious, for The Monster-multitude (like floods confined) By persecution grow the more combined, And forcing Vent, or Issues (like the Sea Rage's but with more impetuosity. But these Religious Struggle finding scope, By this Indulgence of our English Pope, Those rapid Zealots may (this being done) Recur, and in the proper Channel run. But if this fails, as in the Stars we see A Regular Irregularity; So in our English Sphere (I hope) till prove These various Sects may without clashing move; And not Create their own Misfortunes still. In short, we may be happy if we will. FINIS. ERRATA. PAge 2. line 18. opposed, read opposite. p. 12. l. 22. corporal, r. corporeal. p. 33. l. 12 after one, r. true. p. 34 l. 2. Canary, Claret, Cider, and Muscadine, are, r. Canary, Claret, and Cider Muscadine p. 39 l. 24. in so, r. in se. p. 51. l. 2. by, r. to. p. 51 l. 23. after Prophecies, add, and. p. 52. l. 10. by, r. to. p. 53. l. 7. after stretch, add, it. p. 55. l. 1. his r. the. p. 55. l. 3. after Election, deal, or choice. p. 55. l. 24. after Pitch, add, and. p. 58. l. 28. Disputers, r. Dissenters.