A defence of the Duke of Buckingham's book of religion and worship from the exceptions of a nameless author by the Pensilvanian. Penn, William, 1644-1718. 1685 Approx. 75 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A54130 Wing P1275 ESTC R38190 17203639 ocm 17203639 106220 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54130) Transcribed from: (Early English Books Online ; image set 106220) Images scanned from microfilm: (Early English books, 1641-1700 ; 1621:18) A defence of the Duke of Buckingham's book of religion and worship from the exceptions of a nameless author by the Pensilvanian. Penn, William, 1644-1718. [4], 31 p. Printed for A. Banks ..., London : 1685. Attributed to William Penn by Wing and NUC pre-1956 imprints. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Buckingham, George Villiers, -- Duke of, 1628-1687. -- Short discourse upon the reasonableness of men's having a religion. Religious tolerance -- Early works to 1800. 2005-07 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-04 Emma (Leeson) Huber Sampled and proofread 2006-04 Emma (Leeson) Huber Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A DEFENCE OF THE Duke of Buckingham's BOOK OF RELIGION & WORSHIP , FROM THE Exceptions of a Nameless AUTHOR . By the PENSILVANIAN . Deceit is in the Heart of them that Imagine Evil ; But to the Councellors of Peace is Joy. Prov. 12. London , Printed for A. Banks , in the Year 1685. To the READER . IT pleas'd me so well to see any thing in Defence of RELIGION , under the Name of the Duke of Buckingham , that I was quite of another mind to the Gentleman that troubled himself with an Answer ; And thought if he had said less to his Point , it shew'd , to his greatest Honour , by his own Sense , the force of his Convictions , and how little serv'd him to the Belief of a Deity . That so much Wit and Quality , that have made so great a Figure in the world , should give this On-set to Atheism , that had so long stoln the Credit of both , to giver her self Value with Men of Highest Rank , might have escap'd a Reprimand from the Deist or Christian ; And This was enough to send the Atheist a Challenge . That his Discourse was not labour'd with Repetitious Thought , nor writ in the Language of the Schools , is owing to his better genius , and more sensible Education . It needs no Apology , and is its own Encomium ; To be sure it is like Himself , and That is an Original . In this Evening of his Time , I heartily wish him the Felicity of living the irreprovable Life of his Admir'd Instinct , especially , since be Believes it is not out of his Power , and that such extraordinary Rewards follow it . And This will add a Demonstration to his Probabilities for Religion . I would then press the Nobility and Gentry of England , to the Imitation of so Illustrious an Example , and that those Virtues might be recover'd , that once made the Discipline of their Ancestors so much the Honour of their King , the Safety of their Country , and the just Fear and Admiration of all Foreigners . For the Person that undertook to Answer the Dukes Discourse , in my Opinion , he has , with the Duke , abus'd his Time ; As all do , that , Mistake . Write loosely , beg the Question , pervert the Sense ; And , to Crown their Work , Contradict themselves . Hear the Noble Peer this Friendship , and his Essay may Challenge it for a Duty : But I am particularly Interested in a Reply , by a Reflection the Author gives me in his Answer . 'T were Justice to vindicate a less Man , when assaulted in my Name . But there is another Reason ; His Arguments were too low an Entertainment for the Duke , and therefore fit for a man of my inferior Talents . While I Reprehend his Performance , I must not be too confident in my own , especially when I have not his Six Hours Haste to offer in excuse of my self ; For , to my Dulness I must own , it has cost me the best part of Six Days , and therefore time for me to rest . Such as it is , Friendly Reader , Take , Read , and Judge . I am no Sceptick , for I believe what I Write . If I err , I am to be inform'd : The way , must be Reason , as it is with all reasonable Men , and as I profess my self such , so from them I expect , the Mercy that all Men need , and desire , when it comes to their turn to be where I am , I mean , upon the Stage of Censure , Farewell , Just Reader , Thine of long standing , W.P. A DEFENCE , &c. HIs first Paragraph contains his wonder , that the D. should espouse the Cause of Whiggism in her old age , when a cast Mistress , and scorn'd of all . And all that know the D● humour , would wonder too , if the thing were true ; and if not , the wonder turns upon the man's Confidence . It has been the D's fault to love fresher game ; But This is as much below his Wit , as the other against his Inclination . But if the story cou'd be true , I am not of the Answerer's mind ; it was not his Pity but Policy to entertain her ; perhaps , to know the secrets of his Great Peer , p. 1. for so Cecil serv'd Essex . But what is Whiggism ? He tells us very briefly ; 't is Tolleration & Persecution ; and that these Qualities made her so amiable to the Associating Lords . How this affects the D. that was not of their knot , is un-accountable , and how those L ds . lov'd the persecuting part of her , is as hard to understand ; unless he means it of the Exclusion , and prosecution of the Popish Plot ; and if that be it , He does ill to rail at the Rom. Cath. and their Religion too , p. 15.21 . as able to ruine the whole Earth , and lay the foundation of eternal mischiefs to mankind . But if Tolleration be a part of Whiggism , it may touch the D. in general : Only in this the man is mistaken , she came not last to his hands ▪ he was the first of all the Peers of England that had her : And his credit be it spoken , in This he is constant , and more the same George D. of B. than this Author fancies him , p. 8. But must the D's Book of the weightiest matters ; be disgrac'd with Whiggism ? Is it Whiggish to assert a God , his Providence o● the world , the Immortality of the Soul , the Duty of Divine Adoration , Freedom of our Wills from Absolute Predestination , the Unreasonableness of one mans forceing another mans Conscience in Religion , the necessity of good Works , and Rewards and Punishments ▪ Must so Noble a Design be blasted with so odious a Name ? And his Essay Branded without Distinction ? Don't we all know that the State Dissenter was esteemed the Whig , and the great Offence of Whiggism the Interruption of the Line ? Which must be the Persecuting part of Whiggism in this mans account , or none , And can the Duke be guilty of this , for writing a Discourse against Persecution of any Body for Religion ? If Indulgence be Whiggism , let him remember who it was that lately wanted it . And if Persecution be Whiggism too , who it is that he makes Whiggs now : Himself a great one to be sure , page 28 , 29 , & 30. In the mean time , the Duke of Buckingham it seems , Has enter'd the Lists , is become a Champion , and a Glorious Protector of Whiggism , alias , Toleration of Dissenting Christians ; A greater Honour , I think he could hardly have done him : And in this I am of his mind . His second Paragraph begins with a question every body may Answer , to wit , If it was not boldly done of him to Answer a Peer of his High Rank , pag. 2. And for my part , I think so , and somthing worse ; considering the Abuse , Slightness , Untruth and Contradiction with which he has perform'd it . For the Duke cannot think it ill done of him to Answer , but to Answer ill , no body can think well done , and that 's his Case ▪ But to fight this Noble Peer with Success , he unhappily tells us , He has armed himself with an Invulnerable Conscience ; And I am afraid so , because he shows himself Insensible of his Injustice and Indecency to a Peer , that himself says , Is of the Highest Rate , in the beginning of his Answer , and flies to the Penal Laws to support himself at the latter end of it . But he would have us believe , His Nature and Education are more soft and obliging ; and if we may trust him , it is pity his Religion should have spoil'd him , or that a man should be the worse for that which should have made him better . He says , Though in approaching so near his Grace , he cannot be procul a Jove , he will be sure to be procul a Fulmine . This I presume was to pass for Wit , but he is somewhat unlucky in it , and either jeers the Duke , or Himself ; For this is to tell us the Dukes Arguments have no force ; or if they have , he has wit enough to keep out of their way . I might add a third , perhaps he presumes upon his Goodness , which I perceive is more then Jupiter himself must hope for in some Countreys , from the Malitia of the Pulpit . But now I think of it , who knows but he meant Scandalum Magnatum , and that by concealing his Name , he should escape the Thunderbolt ; least that might happen to turn the Wine of his Hopes into the Vinegar of Despairs ; his own sweet Metaphor . He ends this Paragraph p. 4. with be ▪ speaking his own Impunity , And professing a profound Veneration for his Graces High Character . He more than once labours to perswade the Duke to let him abuse him Gratis : To be sure , I shan't oppose the Charity , but advise him to prove himself the better Christian by exercising it . But methinks it shows the mans Fear , and That , his Guilt , as his Hope , the Dukes Goodness , and his diffidence in the Invulnerableness of his own Conscience . He would have something else to trust too . It is an odd thing to bespeak a mans Sanctuary where he intends the wrong , and presume upon the Goodness of the Person to abuse him safely . He profoundly respects the Duke , and yet makes him to keep , and be the Champion of Whiggism ; and then too , When every Body else for fear or shame has forsaken her . I will end with this , That he that Intitles a Man to the Sin , does his best to Intitle him to the Punishment too : Which in my Judgement shows a wild and an ill Conscience in the Answerer . His third Paragraph p. 4. Declares , His own belief is unavoidable , and his Book , That they that don't avoid their own beliefs , to believe as he believes , are justly punishable ; and why ? Because he believes as the Church believes , that is by Law Establish'd . Here 's the reason of his Creed : And they that offer to have any better , are dangerous to the Government , p. 19 , 22 , and 23. I think I don't wrong him with Consequences ; the places import as much . There is little else in this Paragraph , but that he has a mind to show his Affectation and Ignorence of French , by Opinionatre , instead of Opiniatrelé , and cautions us to take head of him , for he does not know , But he may be Mad before he has done , at least freakish and unruly . He would place it to the Infection of the Dukes Wit ; but his Book proves he has escap'd the Contagion . But in his fourth Paragraph , p. 5 , & 6. It wants , Temperamentum ad pondus . If so , it shows the man Light-headed ; for that which has pondus , will not be taken with that which has none . All true Wit has weight ; for Wit is an apt and strong expression of a thing , such as strikes our Understanding Truly and Lively . I should take his Praise and Pleasure to be the best Argument in his Book against the Duke , but that they are Dissembled . 'T is a kind of a Civil way of taking leave , to be Rude , ( all Abuse is such : ) For to tell us , of his Graces Facetious Pen , taking Air , Pleasant and Wity Reasonings ; In fine , The Tarantula of his Paper ( which is a Fly , that makes Folks Dance and Caper , ) as if the Duke had written a Farce , is Idle . It may be the Encomium of a Play , but it makes an ill Character for a Religious Essay . But this sticks in his Stomach too , That Noble Cavaliers should trouble their Heads with Religion ; And who knows but he has reason , for 't were the way to make Chaplains necessarily Learned , or unnecessary and useless to their Masters . He wonders as much at Noble Cavaliers writing of Religion , as to see a Blew Apron Knight correcting Euclids Elements . And yet I think they use to wear Green ones that Teach them . I thought he would allow it to Nobles after Mechanicks ; But this shows he is of the Tribe of — , and has no Charity for those that han't enough to believe in Verbum Ministri . I expect in the next Book , the Gentleman will plead his Charter against such Interlopers . But the Duke hates Ingrocers , and is too Old to mend : 'T is Labour lost ; He is and will be the same D. of Buckingham he was forty years agoe , in the Point Controverted . Arguments drawn from Selfish Topicks and Private Interests , move slowly with men of large and Generous Minds . This is worse by half then Praying in Latine ▪ ( which he is against , p. 15 ▪ ) if I were to be Judge ; For men may learn that , but our Nobility must not meddle in Religion , though it seems They helpt to make ●is . However , he graciously allows this Noble Peers Notions to be fine , and many of them Natural and True , yet in a breath His ●onceptions are greatly to the Disadvantage of Religion , And why ? Because the Duke ( poor man ) had not attended their Consequences ; which , of things Natural and True , I had always thought there had been no danger . He concludes with a Story of an Airy Gentleman of his Acquaintance ( for he 's of that Element ) that being prest with the Consequences of his odd Opinions , would cry , A Pox upon Consequences , I hate these Consequences : VVho the Story belongs to , the Reader must judge : But if the Answerer be not more Inconsequent then the Duke ; I will share in the Blame , that for all him , had no share in the fault . In his next Period pag. 6 , 7. he looks like a man of the White Apron ; and I think it as Lawful for a Blew one to talk of Euclids Elements , as for that to medle with Religion ; and of the two , that spots least : He says , He will not read us an Anatomical Lecture upon his Graces Paper , nor curiously dissect every Nerve and Muscle . This is be like to excuse both his Skill and Courseness ; he was for shorter work , though it savour'd somewhat more of the Butcher . From hence he shifts Callings and turns Cook , Cousen-german to t'other ; and without so much as washing his Hands , falls to talk of Hashing of Books , and serving them up with Limon and Anchovies . Men use the Metaphors of their Calling and Genius ; but he shows ill Judgment : For an Ass in a Chair were as true Painting , as this Wit : That Sauce in my Opinion had done much better with a Calves-Head . And now he Promises us his matter in a lump , and to say true , it looks as if it came out of the Mine of Confusion , Gross enough . He first salutes the Dukes Method to confute the Atheist , p. 8. and will not have the Mutation of things in the World a reason against the Eternity of it , no more than the Dukes to render him not the same George Duke of Buckingham he was forty year ago . But in this the Gentleman is short , and beside the Cushion : For though I fancy the Duke would say him many kind things to be the same he was forty years ago , yet because he is the same Personality under mutations ; to conclude , the World may be Eternal notwithstanding its proper Revolutions , is a mighty Non-sequitur . For it is to say , because a thing is , it must always be . I should rather think , that because the Duke is a Being of time , and once was not , and again will not be that George D. of Buckingham he is , and therefore he suffers those mutations , we see him under : It is a good Argument , that the Revolutions we dayly see the World subject to , makes it , at least probable , that it is a Being of Time , that once was not , and again will not be the VVorld it is . In Truth , there is no Parity in his allution , and therefore his Argument is fallacious ; for how does this follow , that the World may be Eternal for all its Changes , because George D. of B. is the same he was forty years since , notwithstanding his Bodily Mutations . I must return him his Complement , which he , with less reason makes the Duke , that his Argum●nt is not too Logical . A thing 's being the same , does not necessarily conclude it never had a beginning , and to be sure its Mutation , be it but of Accidents only , does not make its Eternity more credible . If the Duke were Eternal , for all his Change , it were a good Argument that the World might be so too , under all its Revolutions ; But that the Dukes being that Individual he was forty years ago , for all his Mutations of Body , should prove the World Eternal , notwithstanding the changes of it , is as un-accountable as his poison of Wit , p. 4. I take it to be a better way of Arguing , that if the Duke was Born , grows old , and must die , though He be the same D. of B. he was forty years ago , the World , that feeds him , had a beginning , grows old , and will have an end , though it be the same in nature that it was five thousand years ago . And of this the daily mutation we see it subject to , are almost a Demonstration . For all the Productions of the World Die , and all that are nourish'd of it End : It can neither give nor feed a life beyond Time. And that it self should yet be Immortal , that neither makes nor keeps any thing else so , is against that parity of Reason , which we observe about all other things , and cannot refuse here . All Productions are of the nature of the thing Producing : And tho' it may reasonably be ordained by some Superiour Being , to entertain & nourish many Generations of Mankind , 't is Incomprehensible that it Self should be Eternal , whose Nature & Powers we see so short & finite by the Revolutions and Mortality of the Creatures they exert and feed . Plain it is , upon our notion of Creation , this Dilemma vanishes , but upon Production , it will remain . If it should be objected : But the World out lives Man , and the Creatures it produces ; and if the absurdity of the World 's being Eternal , is taken from its Productions not being like it Self , why does not the World , such as it is , produce or feed a life as durable as its own ? I answer , that it differs mightily , Men beget lives longer and shorter than their own , are they not therefore Mortal ? or did they not beget them ? It is one thing to talk of Mortal Production out of an Eternal Being , and another thing to say that a Temporal Being should produce or nourish another less durable than it self : Besides , the Objection granting the Question of the In-eternity of the World , it is easie to conceive that the Supreme Agent , whose Wisdom and Power made it , contriv'd that excellent Fabrick , House or Stage of Life , more durable than that of any Man or Age , to entertain so many Generations of Mankind , as he design'd to inhabit and subsist in it . It lies much in the Frame and Constitution of the Subject . Men make Clocks that go a Week , a Month , a Year , Seven years , and are out-liv●d by the works of their own hands . They may allow it to those of the Supreem Agent to survive them , without the necessity of their being Eternal . But , Argumentum ad hominem , the World cannot to him be mutable and Eternal ; For 't is plain , that he allows Impassibility ( which he knows , with Philosophers , takes with it immutability ) to be an Atribute of God , and that God only is Eternal , p. 9. Now I cannot apprehend why he refuses Mutability to be an Argument against Eternity , or how the World may be Eternal tho' Mutable , when he argues that God is only Impassible or Immutable , because he is Eternal . Let him have a care of his Airy Gentlemans Fate , p. 6. And yet if he be as much a School-man as he would have us believe , he must know that the Argument the Duke has advanc'd against the Athiests , is Celebrated by the Schools . And tho' the Apostles Testimony is a begging of the question to an Athiest , 't is doubtless Orthodox with this Person ; and he tells us , That the things that are seen , are Temporal , and the fashion of this World passeth away . But for all this he fancies the Duke has done little , and that he could do wonders against the Athiest , and therefore , If he were to discourse him , he would press him with this Dilemma . If the World be Eternal , it must be the cause of its own existence , p. 9. And this he urges without mercy upon his Athiest , and runs through all the Consequences of it , with as much confidence and vanity as if he had first obliged the World with the knowledge of the secret ; and when all is done , it is better said by the Duke , and with less exception , in the main question , p. 5. And to say true , it grows upon every Common in the Countrey . But with his leave , I take the Dukes Argument of the In-eternity of the World , from the Mutability of it , to be much the better of the two ; for the absurbity of any thing being the Cause or Effect of its own existence , which this man says is the consequence of the Worlds being Eternal , being perhaps as applicable to one Eternal as another , is no credit to his better way of Discoursing an Athiest , and proving a Deity . For a thing to be the Cause or Effect of it self , is , in my poor Opinion , not too Logical and I am affraid , too near a Kin to Nonsense . His making the Duke to hint at nothing else in proof of a God , is dis-ingenious ; for there is one thing mentioned , he takes no notice of , p. 5. For , says the Duke , Whether the World has been Created out of nothing is not material to our purpose , because if a Supream Intelligent Agent , has fram'd the World to be what it is , and has made us to be what we are , we ought as much to stand in awe of it , as if it had made both Vs and the World out of nothing . Which plainly imports thus much ; That though the matter of the World were Eternal , that Being whose VVisdom and Power , dispos'd and fram'd it into the Glorious and Regular thing we all see it is , shew him to be what we call God , and Vs that we should fear Him ; which is best done by a sober and regular life , because that is most suitable to the Law of our Nature , and consequently the mind of the great Workman . The Built and Skill then of the VVorld , thus proving the Supreme Intelligence , and at the same time , that he is the object of the Adoration of his Creatures , we are naturally brought to the Dukes next point , too weakly opposed by his unweary Answerer , viz. That Man only of all other Creatures , having had conceptions , at least suspicions of a Deity and another World ; It is probable there is something nearer a Kin to the Nature of God in Man , than in any other Animal whatsoever , and that Instinct of a Deity ought to be our Guide and Director in choosing the best way for our Religious Worship of God. This is the passage the Gentleman falls upon , and tells us p. 11 , 12. That that is as fair a Plea for the Alcoron ; as the New Testament for Pythagoras's Golden Verses , as St. Paul's Epistles . But which way , he leaves us to guess ? And yet we shall not guess to say that Pythagoras's Golden Verses are much nearer a Kin to St. Paul's Epistles , than the Alcoron to the New Testament . For the one has great and excellent Truths , without Imposture ; the other not . And tho' less Nobly descended , and of inferiour Authority , so far as they are right , it is no dishonour to St. Paul's Epistles , that Pythagoras writ Truth , nor to the Instinct that his Verses are so far approved by it . And if this Gentleman would but allow the Duke the Law , which is yet less than the courtesy of the Learned , he knows how Fruitful the Doctrine of Idea's is to the defence of the Dukes Instinct . To say true , it were enough to refer the Reader to the Dukes Paper , and that of his Answerer . The natural , plain , and easie Deduction of the one from p. 11. to p. 19. the Dis-ingenious Citation , Pervertion and confusion of the other throughout , will make him think I might have spar'd my self the pains of following him here . But that it may appear , beyond all doubt , let us hear him at large how well he grounds his Exceptions . He says , if he be not mistaken , ( and that is modestly condition'd , ) his Grace must mean Humane Reason , not regulated by any Publick and Politick Reason of a Community , but as every private Man's Reason dictates to him . And that then the Duke has this Consequence , That it is one of the greatest crimes a Man can be guilty of , to force us to act or sin against that Instinct of Religion , and something a-Kin to the Sin against the H. Ghost . For this Doctrine , thus hash'd & drest by himself , he is angry with me ; And but that his Grace is no Minor , he should suspect the Pensilvanian had Tutor'd him with his Quakeristical Doctrine ; Mighty civil to the Duke , and very just to Me. I am sorry the Duke pays so dear for my acquaintance , and that I cannot have the Honour to have such a Pupil without a Jeer upon His. The Man might have nam'd me plainer if he had pleas'd , without fear of the fatal and murdering blow of Scandalum Magnatum , though not without great Scandal . But in this we are both Debtors to his singular Goodness , that whosoever got the Child , he resolves to be Gossip ; and for that purpose has provided four Names , which are these four ensuing Consequences . First , that Reason is the Sole guide of every Man's Religion , tho' neither Sole nor Reason are any terms of the Duke's Doctrine , and that the D. excuses the omission of Scripture because of the qualifications of the Men his Discourse was design'd too , that he might come close to their own Natures and not beg the Question . But in its due place he recommends Christanity as the best Religion , p. 18. and then to be sure he cannot neglect the Scripture . His Second consequence he pins upon the Duke , is as just as the former . That Divine Revelation is not necessary to Salvation ; when it is evidently the meaning of that part of the Duke's Discourse , that People use the Light that God has given them to chuse themselves a Religion by , and recommends the Christian for the best . Is it the way to deny reveal'd Religion to press men to chuse , with the best Skill they have , the Christian , that is the truest Revelation . Certainly this Man must be beside himself a little , or He could hardly be so much beside the matter . His Third Consequence is yet more dis-ingenious than the other ; for he makes the Duke to say , That it is a most horrid Sin to lead Men out of the Errours Natural Religion , and bare Reason of necessity lead Mens to , whose very Essay was on purpose to lead Natural Men by the way of first Principles to imbrace revealed Religion . But is it , in good earnest ▪ a Sin to lead Men out of Errours , because it is a Sin to force Men against their Consciences ? what Man can have a happier Tallent than this : The very guift of Consequences . To shift Force for Lead , and Conscience for Error , shews His to be invulnerable with a Witness . In one he forges , & begs the Question in the other : No Man could be more dextrous at it : doubtless he will in a while be as much out of humour with Consequences , as his Airy Gallant ; for no Man can make worse . I must not perswade a Man , because I must not F●●ce him ; I must not Lead a Man , because I must not drag and whip him ; In fine , I must not Inform a Man , because I must not knock him on the head . If this be the Gentlemans Leading . I shall have a care how I take him for a Guide . There 's a sort of Men , whose Mercies are Cruelties , and who with all their pretence to Reveal'd Religion , have not the Justice & Mercy of a poor benighted Pagan . His Last Consequence he draws from the Duke's Position and Deductions , is this , That Men who believe a God , and follow the Dictates of Reason in his Worship , may be Saved in any , in all Religions , provided they know no better . But how this Consequence can with any Justice be charged upon the Duke , that so expresly , p. 18. prefers the Christian Religion , is past my Skill . For unless he will make the Duke , to say that no Religion is necessary to Salvation , when he writes to perswade People to have one , he must confess he makes the Christian to be It , because he recommends That to our Belief and Practice ; confirming it to himself from the agreeableness of its Doctrine with what he is prompted by his Pious Instinct to believe to be true . Can a Man then say with any Conscience that is Just , that the D. of B. thinks Men may be Saved in any and in all Religions , when he first , makes Religion necessary , and then tells us that in his Conscience he believes the Christian to be the true : As if his business had been to Prophane , and not advance the True Religion . And I cannot but wonder how this wild conception came in his head , so disagreeable to the Duke's Reason , Instinct and Deductions . If he had said , in any , or all Perswasions , he had Magnify'd the Duke's Charity , with this distinction , that Men of Sincerity in all Perswasions may be Saved , and not that Men may shift Perswasions for Interest , and yet go to Heaven : tho' if it were so , perhaps this Doctor might have the better of the two by the Notion ; Hypocrisy being none of the Dukes Vice. But to say that men may be Saved in any , or in all Religions , is somewhat harsh upon the Duke ; and yet if in all these Religions , a Man must be , a Man that believes in God , and lives Virtuously , and in modes of Worship , knows no better , then the Tradition of his Fathers , it is hard to Damn him ; And this Gentleman must produce better Authorties for his Severity , before it will have credit with Men of Sense and Bowels , Now though this does not touch the Dukes Discourse any more then his Charity , to admit that a Dissenter , a Roman Catholick , a Jew , a Turk , an Indian may be saved , let us see how well it may be supported . St. Peter seems to have been of this Mans mind in the Preamble to the Story of Cornelius , Act. 10. till better taught : and who knows what this man may be in time . Of a truth I perceive ( says Peter ) that God is no respecter of Persons , but in every Nation he that feareth him , and worketh Righteousness , is accepted of him . This was a Gentile , a Roman , neither Jew nor Christian , yet Devout , a Just man , one Fearing God ; And as such , with all , of all Nations of the same Quality , declared by this great Apostle , accepted with God : So that it seems here is ( greatly doubtless against this Gentleman's mind ) some acceptance for the poor Men of the Dukes Instinct . Well , but let us suppose them to be Comparatively Benighted , was not Cornelius so too ? Yet we see the consequence , He was accepted as he was ; and why , but because sincere , and he knew no better ? He stood the fairer for revealed Religion ; this prepared him for it : Nay , we are told by the same unquestionable Authority , That in the times of Ignorance , God winked . And such to be sure he thinks theirs are , and I think are like to be , for all him : For if I mistake not , the man is for the Promise at Home , let what will betide them Abroad . If he can but sit under his Own Vine here , let the Rore , the Devil take the Turk and all the rest for him . Extraordinary Itinerary Calls are ceas'd ; for there 's extraordinary Pains and Perils in the case , and though he may love Souls well , yet who shall Pay him . Well , but if God Winks at the Ignorant , must this Man be so prying ? And if the Judge of the whole Earth will not be strict , Ought He to turn Inquisitor ? Or must it be an hainous Error because He says it , That Men that Fear God , and follow the Dictates of Reason in any Religion , and know no better , may be Saved ? Most unjust then is his Clamour , against the Divinity of Calvinists , as Inhumane , p. 4. That Damns men , p. 13. for not being better than they know how to be . But the Man builds the things he destroys ; For he more than any body believes one of these three things ; First , That there is no such thing as Salvation , or that men may be Sav'd in the Religion as it is by Law Establish'd in all Countreys , Or that men are bound to submit to the Religion Established by Law , let the Issue in t'other World be what it will : For that Power he gives absolutely into the Magistrates Hand ; And who can be Judge upon him ? The English of all which I take to be this , that men may be of any or all Religions , but not in the same Country , for fear of Suffering for it ; but , cum furis Romae Romano vivete more . One after another , at Rome a Papist , at London a Protestant , at Constantinople a Mahometan . This Principle , so naturally his own , is the consequence of his Malice upon the Duke ; for he would have the D's deduction of the Reasonableness of Mens choosing their Religion by the direction of that which in themselves is nearest a-kin to the Nature of God , to imply , that for all that , Men may be of any , and of all Religions ; a pretty way to shift with all Winds , and Sail the Compass round : But in this he has more than avenged the Dukes quarrel upon himself ; for he cannot make himself more ridiculous then in attempting to make the Duke so unreasonable . And he is just as fair to Reason as he has been to the Duke . For if he says true , A man may follow the Dictates of it , and be of all Religions too : Such a Gipsy is Reason with him . And if you ask him , why Reason is so prostitute a thing , that nothing comes amiss to her ; His Answer is extraordinary , For ( says he ) it can never lead men to the knowledge of the Belief of a Trinity , the Incarnation , Death , Passion , Resurrection , Ascention , or Divinity of Christ . Ergo what ? Ergo , It will bow to any else , though it be never so Idle and Extravagant . Is not this sad work for a Doctor . But if the Dictates of Reason will fall in with any Religion , they may embrace the Christian as well as another , and then he 's gone again . He will certainly hate Consequences too , when he has but thought of his own , that so inevitably attended his Conceptions to the disadvantage of Religion . But the Dukes Instinct , or that which God has placed in our Hearts , so near a-kin to the Nature of God , he says , must be Reason , and that Reason he makes an arrant Strumpet ; for he assures us , She is a Prolifick Parent of Idolatry , Superstition , Will-Worship , and a thousand Absurdities more in Religion , and quotes All Times , Places , and Ages for proof , p. 14. But as it happens , names not one of them to the point asserted . Now the little skill I have in Books , tells me quite other things to the Tale of this Answerer : That Superstition and Idolatry are the most Unreasonable things in the World , that They could never Bribe Her in any Time , and till Sensuality had Darkened and Over-laid Mens Reason , It was impossible for Superstition and Idolatry to obtain that Empire , that in Prejudice of Reason , they have at any time got upon the belief of any part of Mankind . And if we will be just to Ethnick Ages , we find men among them of extraordinary Light ; That , As having no Law , became a Law unto themselves , and that were of the Vncircumcision that kept the Law , as the Apostle of the Gentiles speaks . Such was Pythagoras , Anaxagoras , Socrates , Plato , Xenocrates , Plotin , Antipater , Zeno , Epicteius , Seneca , Plutarch , Cato , Cicero and others . And to be free with the Dukes Undertaker , I take old Plutarch to be much a better Christian , who calls this Instinct , The everlasting foundation of Virtue . A Law written , not in Pillars of Wood or Stone , but in the Hearts of men . But that he may meet with some Rebuke ; for much is owing him on this account ; I shall take upon me to examine his Imputations , be it upon this Instinct , or be that , Reason , I will not quarrel the word . I do say then , that He must either deny that God hath plac'd any such thing in man , to distinguish him from other Animals ; or if that be true , He is to chuse his Religion without consulting it . If the first , he makes us all Beasts and himself an Atheist ; if the last , our Religion is in ▪ evident , we know not what , for we are not to take the Judgment of the Divine Gift in our Election : What a Religion must that be ? If his Argument were true , here would be indeed as fair a Plea for the Alcoran as the New Testament . But it were Blasphemous so to speak of the Dukes Instinct For it is that Notion of God which is innate , and as it were congeneal to Us : We bring it with us into the World. The peculiar Seal and Mark of Divinity : A kind of counter ▪ part of himself in Man ; his Picture in little : The Attributes that are Infinite in Him , being here Epitomiz'd and Resembled in Man , that by It He may have a right knowledge of his Cretor , and sense of his Duty . Antiquity offers a cloud of Witnesses both Pagan and Christian . Justin Martyr , Clemens Alexandrinus and Origen exceed . But the opposition is too mean to draw out so great an Artillery ; It will be time enough when a greater force appears to assault so venerable a Truth : And in the mean time I will attend him in his Exceptions , such as they are . But perhaps he will excuse himself , because he does not certainly know what the Duke means by that part of Us which is nearest a kin to the Nature of God. For he says . If he be not mistaken , it must be Reason . But if I be not mistaken , he had better have known first , and not have drawn positive Conclusions from doubted Premisses . But suppose the Duke understands Reason by that Instinct , rather than a Divine Gift to guide our Reason and Understanding ; will Reason plead the cause of the Alcoran as soon as that of the New Testament ? VVhat has God done then to make us Reasonable ? I had thought that the New Testament had been a more reasonable Book , and that God Almighty had not made Man so deceivable a Creature , or fram'd him with such false Intellects ; and submitted him to such dangerous Errors . And though he might have made him Feeble , yet not so squint-ey'd or tender-sighted that he could not see straight , or tell colours , or distinguish an Alcoran from the New Testament . I pray , is the Alcoran as credible as Christ's Sermons upon the Mount , to the Multitude , to his Disciples ? VVherein we find the most excellent Morality , Piety , and Purity of Discipline ; so suitable to our Understandings , that they seem to answer the Perfection of Reason ? I know he will tell us he means it of Revealed Religion , as he does , p. 13. Reason ( says he ) can never lead us to the knowledge of the belief of the Trinity , Resurrection , Ascention , or Divinity of the Son of God. To be led to the knowledge of the belief of any thing , is odly said ; but let it pass : However , there is a difference between Miracles and Fables ; Arrant Poperies and Fictions ; so ill counterfeited too , that a man of small sight must needs discern them . Tradition , and prejudic'd Education indeed give credit often to such things ; but Reason does not chuse , but is overborn : Besides , we have as good Authority for our Saviours Miracles , as for any thing we did not see : Of Mahomets we have not the like ; And this is further to be said , if Reason cannot work them , it never opposed them : On the contrary , it leads us to believe them , and Revealed Religion for their sakes ; For a man must be a Hogg to oppose himself to so over-coming an Evidence , in lieu of a man that is led by Reason . It seems to me as if this Gentleman dare not venture his Religion with Reason , that opposes Reason to Religion . The New Testament is so far from refusing Reason any share in our Christianity , that it is made a Duty to us to give a Reason of our Christian Hope , 1 Pet. 3.15 . And it were absurd to give a Reason for that which a man Receives without Reason , and is impossible to Receive by it , or for Reason to apprehend ; and if it could , it judges so ill , that it will as soon prostrate it self to the Alcoran as to the New Testament . But this is not all the Dukes fault , perhaps he would go a great way to yield him his point , if he did but mean Political Reason , or Reason regulated by a Community . This he explains , p. 19. For his Community is the Government : But had not this been a fine Receit to keep Christianity out of all Countries ? For had this reason of Community prevailed , there had been neither Christians nor Protestants . Without Racking a Syllable of his excellent Argument ; I think I may say , it pleads as much for the Alcoran as the New Testament , and more in Turkey ; For if the Political Reason of the Community of a Country is still to conclude those that dwell in it ; Turks , must be Turks , Infidels , must be Infidels , Idolators , must be Idolators still : In which also I perceive he is a Republican , after all his Railing at Commonwealths-men : for the Community over all Causes , with him , Judges . I don't know but it may run as far as Exclusion too : To be sure it would , if all had agreed ; for all measures of Right or Wrong , True or False , are by my Man humbly submitted to the Political Reason of the Community ; What is this but to say ; that every Religion is best where it is Establish'd , though the most disagreeing among themselves , and any or all of them with the True ? Nor is this the extent of the Dukes Errour , He is not only for Reason , guiding and choosing , but he would have every private mans Reason Dictate for himself . This is a Pestiferous Doctrine in the Answerers account ; and yet should a man chuse without himself , for himself , he must certainly be beside himself . Who should choose for a man but himself , if he must answer for himself ? It would certainly be most unreasonable to judge a man for a thing he is not allow'd the liberty of his choice in : Nor do I think a man can have any Reason to render for his Religion , that receives his Religion without the suffrage of his own Reason . Has our Bodies Eyes , and our Souls none ? Shall our Temporal part act upon sight , and our Eternal upon Trust , and That not of God , but of Man ? That when the poor Labourer will be Judge of his pay , and not trust his very Minister about the currentness of a Groat , we should be left without distinction about that Treasure , which is of Eternal moment to us : Surely then , Understandings are of no use in Heaven : But I know not how to believe it . To be a Child in Malice is excellent ; But under favour , in Understanding , not . To trust out our Souls upon Humane Say-so's , is to go into Coates again ; And to be sure , a Childs Coat , is a Fools , upon a mans Back . Let them wear Bibs that Slabber , and the Blind follow the Dog and the Bell. In Religion , Authority concludes Minors ; but Conviction determines Men. That this Gentleman should pretend to Protestancy , and rail at a mans Judging for himself , is absurd . If the reason of the Community must guide , let him not be so angry with the Romanists for saying , Believe as the Church Believes ; when he says , Believe as the State requires : The one presses Conformity as by the Catholick Church Establish'd ; the other cryes as by Law Establish'd ; A Doctrine Calculated to all Meridians . I fear he grants too much for the quarrel , but let Him look to that : For the one pre-supposes the Holy Ghost to conduct , to justify the determination ; The other scorns her words , but won't bate one jot of Conformity . I shall only tell him , that taking the Translation of the Bible to have been an Appeal to the People , made by the first Reformers , against the Church they Dissented from ; If as this Man suggests the English of reading it now , be , that we must not make any Judgment to our selves of what we read , the Appeal cannot be determined , and our Case is not mended ; On the contrary , it is made a Temptation of Trouble and Mischief to Us : For , whereas the Inspir'd Doctor tells us , that in Religious matters , We are to be perswaded in our own Minds That they commended Themselves and Doctrines to mens Consciences , so making Them Judges for Themselves . That Conscience Accuses and Excuses , ay , our own Hearts , that all are to walk as they have Received , and not usurp a Judging Power over our fellow Christians Faith or Liberty ; We are told now , that all our Faith and Worship must be submitted to the Political reason of the Community , we are of , hit or miss . I take this to be leaping blind fold into t'other World in matters of Salvation . But it may be , he will tell me , that he has nothing to say against Reason consider'd in its Purity , and un-deprav'd , only , That it cannot lead us to the knowledge of Revealed Religion ; and he says as much , p. 13. But this will not do , or else do worse then before ; For if by Reason he means a Reasonable Capacity , he does not mean as the Duke means , and says , and then he is mistaken indeed in what his Grace calls that part of us that is nearest a kin to the Nature of God , to wit , His Instinct in Us , and is understood by this Noble Peer to be the Guide and Director of our Understandings in our choice , and , which gives the Rectitude and true Judgment . On the other hand , if he understands Reason abstractly , and as the Principle it self ; It can no more be deprav'd , then the Sun darkn'd by the Mists and Vapours of the Earth . And truly it is just as reasonable to accuse the Law of Moses with the Death of our Saviour , and the Gospel with the Errors and Impieties of Christians , as to charge to the account of Reason all the ill things , that men pretending to it , have committed . And yet to do the worst of them right , the most Idolatrous , Unnatural and Senseless Rites the darkest Ages of the World ever had , they have discharg'd their Reason , and plac'd them , in all times , to the unaccountable Tradition and Authority of their Priesthood : Where , 〈◊〉 this time , I will leave them too : Only I must needs say , I wish the Dust this man has so vehemently rais'd upon Reason , be not to put out our Eyes too , that we may be less Resty , and lead better . For if such men once get us out of our depth , we are gone . Trust thick and three-fold . And the more Un-Intelligable , the more Venerable , this will be the Maxim. But if I may , I would wonder for all that , how after all , He can so expresly contradict himself , as p. 14. to allow Reason to Judge , and p. 36. To send his Readers thither to convince others of their Duty both in their Spiritual and Civil Capacity . He must have relented him mightily , or having been in a Fit , is come to himself , or else his own reason has had the wind , and is too many for his Perjudices , or he could not have given himself so quickly so great a Reprimand ; But this shews the Nature and Power of Reason , that it will rise to its own Evidence and Vindication , even in the most Unreasonable Men. But this Author tells the World , That granting the Duke to have carried his Postulatum of the being of a Supream and perfect Power , he would have followed his blow at another rate , and sent his Reader another Road , which shews the Duke's little , and his better Skill and Courage ; tho' he might have been so modest as to let us have been the Judges of that : He did not catch this of his Grace's Pen. And pray what would he have done ? why , after a flood of words ( and that is all . ) he tells us , That he would have sent them to the Scriptures . And by this , one would think that the Man had never read the Book he pretends to Answer ; For that Noble Peer expresly tells us in the beginning of his Discourse , that he has to do with Men that deny their Authority , and therefore to use it to prove what he asserts , were to begg the Question . And I do assure him , so soon as he had Gain'd the Postulatum of the being a Supream and perfect Power , he recommends them to the Christian Religion , of which I had always understood till now , the Scriptures had been the Creed . Well , but in case of doubtful places he has an Interpreter , a Judge for Him at hand too , and That is the Society of Christians ; why could not he as well have said the Church ; and then have told us which Church ; for there is not one of a douzen that don't alledge the Text for their Authority . But to do him Right , he has given us a Rule to know her by ; he takes it , ( Good Protestant ) from Vincentius Lirinensis , and a Golden one it is , he assures us ; But for all that , I fancy it has an Iron Rod at the Tail for him . 'T is this , Quodubique quod semper , quod ab omnibus , id vere quidem Catholicum est , and that this would have shewn the Duke a thousand Errors , p. 15 ▪ Now , methinks , out of meer pity , I am not willing to allow his Rule ; For if I should , first this showing Rule , will infallibly shew him , that the Duk●s Instinct and the Pensilvanian's Doctrine , ( to his unspeakable grief , ) has the hope to be Establish'd by it . For there is nothing more Antient , more Universal , more constantly credited , at all times , in all places , by all Nations , then a Divine Instinct in the Natures of Men : And then , if this attempt upon the Duke has not been Unreasonable , as to the Pensilvanian , an Honour as much above his hope , as his Adversary's intentions , let Him Judge . My second Reason of unwillingness is this , he says , p. 16. This Rule would have taught the Duke to avoid the cruel Divinity of Calvinists which his Grace lashes with so much Truth and Justice : where , besides the non-sence of teaching a Man to dislike a thing , he already is allow'd to have lasht with Justice , he confirms the Judgment of his Instinct , by which , he was lead to lash that Doctrine , for a Golden Rule . But lastly , as he has Establish'd the thing he would overthrow , so it 's to be fear'd , he has overthrown the thing he would Establish ; And would not a well ▪ natured Man be sorry for that . For most evident it is that the Church of England is not every where , there 's for His Vbiques : And some tell us , that She was not always what She is , there 's for His Semper : And that every Body is not of Her Communion , this Gentlemans Invectives against Dissenters , iprove the Roman Church , charges Novelty ; She flies to Scr●pture ; The Roman Church disputes the Sense , the Church of England appeals to the first Doctors of the Church ; the Romanists to the Sense of the Church upon the Doctors . Now says He , The Society of Christians must be Judge . p 15. Not the Few that seperate from the Many ; For then they will be Judge in their own Cause , and the Dissenters at Home will expect the same Priviledge ; If the Church they Dissent from , they are gone ; If the Scripture , 't is the Subject to be Judge . This must issue therefore , or in no Judge , or in an External Judge , or in an Internal Judge . If no Judge , we are left without Decision till the last Judgment . If an External Judge , it must either be the Church or Civil Government . If the Church , the Romanists think they carry it . If the Civil Government , to be sure the Church of England has it here . If lastly , an Internal Judge , that every Man should try , fast , and examine for himself , the Dukes Instinct , ( much against this Gentleman's mind ) will come in for a share in the choice of a Man 's own Religion , and that within the Rule too . The next point he falls upon , is the Dukes Maxim about Persecution ; he does not think it Antichristian at home , but the Duke under a mistake of the Reason , Nature , and necessity of those Humane Laws Dissenters are prosecuted by . p. 17. And upon this he bestows eight Pages , which in a Lump , comes to thus much . That though he allows punishing the Professors of a True Religion , purely for Religion , ( living otherwise inoffencively to the Civil Government ) is Persecution , and truly Antichristian , which was the Primitive Christians case under the Heathen Emperours of Rome ; yet the Laws against Papists and Dissenters are out of a Political , not Religious necessity to secure the Peace and Safety of the Government ; And if this be Antichristian , the whole World , all Ages , Times , Governments , and Governors must have been , and are Antichristian , and it turns his Admiration into Wonder , that his Grace should be of this mind that had his share in passing those Laws . I perceive his dis ▪ ingenuity continues to the Duke . For besides that , he loves Wondering , he might know that the Dukes share was to Vote against them , and so that he did not Espouse Tolleration a cast Mistress ; The Dukes Discourse relates to Men of ●onscience , not Rebellion ; And to conclude , more or less than the Question contains , is not fair or sound , The Duke says , 't is Antichristian to Persecute : His Answerer says 'T is truly so of the true Religion ; And pray where does the Duke say it , of the false ? But I am ready to think that if Persecution in all the World , were stopt , till that were determin'd , we should at least gain one Age of Peace : And to have any of it before , is , at least in this Author , unaccountable , and a begging of the Question . But he would not have Danger ensue to Government , and therefore draws upon the Duke this un-natural Consequ●nce ; That the whole World , and all Governments and Governors are Antichristian ; whilst that Noble Peer meddles not with Government , nor Solicits freedom for them that di●turb it . He declares himself for Mens having Liberty to Worsh●p God according to their Perswasion , and the Reason of it . If Men will call Consciene this Plea is no shelter ; Currat ●ex . His Argument is safe : the Consequence is the partial application of h●s Answerer . The Duke thinks perhaps , 't were m●re easie and Honourable to let ill Men not have that to say against good Government , You trouble us for our Consciences , since in its self , there is no Real and Proper Overt-Act of Sedition , meerly in performing a differing sort of Worship ; and that there are , or may be Laws enough provided to secure the State from those civil disorders ▪ that any such Man might attempt under that pretence . Here , such People would not only justly suffer , but without a cover too : The Disgrace and Odium , in the opinion of all , as well as Penalty , falling only upon the Criminals head . I do with the last duty and defference a Man can bear to his King and Countrey , Wish and Pray for their Prosperty : I would by no means that any Man should be indulg'd to their detriment : I should besides my civil obligations , cancel those of Conscience before Almighty God , if I thought it ; But I cannot prevail with my self , to believe that the Government may not be safe by some civil Provision , with the most suspected Dissenter : Else 't were past a scruple with me that his Liberty should at all times purchase the publick safety . This Gentleman allows all Dissenters may not be Guilty ; if so , it must be a dangerous Execution ; Especially when the Justice of our humane Laws had rather an hundred Criminals should escape , then that one Innocent should perish . But he says , he has not Momus ' s Windows to see , and know them by . I am sure he has too much of his mind , or he had not troubled the World with such a bundle of Exceptions : But if he can't distinguish them , will that excuse his destroying them ? I am sorry this Gentleman's Divinity has no more Bowels , nor better sence ; for if Mankind be left without the knowledge of Guilt from Innocence , They must punish in the lump ; They must be unjust . This is Judging without Overt acts ; by guess and jealousy . A way that may make an Innocent Guilty , and a Guilty Person Innocent . To be cast without Evidence is wrong , and what Witness is there of that which is only in foro Conscientiae ? then what Judge ? A piece of cruel Enthusiasm . I know not what to call it . Not only Christianity , but Gamaliel ; ay , our own Laws would have taught Him a better way of finding out Criminals , yet His excels . Well , But the Laws against Papists , ( He says ) are occasioned from their Vnchristian Machinations and King-killing Doctrine , able to ruine the whole Earth , and lay the Foundations of Eternal Mischief to Mankind ; And for those against Dissenters , They were made , because of their Rebellious , Excluding , Covenanting , Associating , Murdering Principles . p. 15.16.21.22 . Now though this Man would think it imprudent in me , and I , that it is none of my business , to vindicate the Persons charged from His imputations ; yet I have so much Justice , I confess , as not to condemn Parties by Particulars , and Charity as to be satisfied with their solemn disclaimings of such Practices : For I did never love that one Man should have the making of another Mans Faith or Confession , especially if He were His Adversary . I must tell Him also , I cannot admire His Wisdom , Manners , or Justice , in his Reflection upon the Roman Catholicks , after the assurances that so great an One of their Communion has given Him and His Friends of their Security and protection : For if they are a People able to ruine the whole Earth , and lay the Foundations of Eternal Mischief to Mankind ; believe me , England is in an ill pickle , and tho' I am an ill Judge , He has in it put but a Scurvy Complement upon the King. But if by the Kings promise p. 33. He means that the King is to destroy the Men of His own Faith , to support and secure Theirs ; I shall only admire , first His understanstanding , and next His Charity . For Dissenters , I shall say no more , than that it may be , the Wars made Them , rather than They made the Wars , and that things older than the Act of Oblivion , are in Law , buried by it . And with Submission , this Gentlemans Conscience , for ought I know , might have done as well to let Them alone . For the late occasion He takes , let him be just , and He will find the Excluders , almost , every Sunday at their Parish Churches : And if three quarters of them were to Pray for their lives , it may be they could better Read their Clergy , then say their Prayers without the Publick Liturgy . What follows ? Shall I recriminate the usuage of the late King about the Declaration of Indulgence ? And say , that some Men lov'd Him well for their own ends ? And that when they were not humour'd exactly , They would pout , slack their Loyalty , and grow passive , let things go as they will for them : A thing almost threaten'd by this Loyal Gentleman , p. 33. May not this be aggravated , and with as many harsh words , by a Man of words and no Charity ? But I would be modest ▪ and that not of Prudence , but Choice , for I hope He would give His Replicant the Liberty He expects , and takes with the Great Peer He answers . And I must say I cannot but extreamly admire , that less than twelve Lines , so softly dropt by the Duke in favour of Liberty of Conscience , should have almost as many leaves of little invectives to answer them . Believe me , it impeaches His pretences to Christianity , and renders Him to have more of the Fire brand than of the Loyal Subject . I should end here ; but there are two things more I think must be mentioned , that nothing carrying any pretense to Weight may be omitted . First , That the reason of the Penal Laws is purely Political and not Spiritual , to obviate the Overt-acts , Acts of Treason and Rebellion ; for a man may be of any Religion to himself ▪ and privately exercise it too , not exceeding such a number above their Families . Secondly , That Tolleration is the way to overthrow Religion , and with it the Government , especially as now Established ; and is a fatal Enemy to Monarchy . To the first , I say , Fact must Rule us ; I would desire to know if the Act of Vniformity , Printed with the Liturgy , be purely Political and not Spiritual ? I hope , without offence I may say , it is not . The Laws of the 23 , and 28th . of the Queen , Requiring People to come to Church , will not let People be of any Religion to themselves ; for unless they are , at least once a Month at Divine Service , and show , to joyn in the Publ●ck Worship , by Law Establish'd , he pays twenty Pounds Monthly , and has two Thirds of his Real Estate expos'd to Sequestration . And this is done in one place or another every day . So that it is not true in Fact , That People may have any Religion to themselves ; because , both those that keep home , and within the number allow'd by the Act against Conventicles , and those that exceed it , are notwithstanding presented upon the former Statutes of the Queen ; Nay , I have known some persons Prosecuted by them all , at one and the same time . And , with all due respect to the Wisdom of our former Legislators , if this Gentlemans gloss be true , I think Improprieties should no more have been Enacted , then Impossibilities or Contradictions . To make a man Dangerous to the State , for not going to Church ; or a Breaker of the Peace , for being at a Meeting of a hundred People , when their persons were Naked their Entertainment meer Devotion , and their Behaviour very quiet and Innoffensive , sounds in the use of words , very harsh . It puts me in mind of a Wity Passage of the Lord ●hancellor Hyde , when the Bill prohibiting the Importation of Irish Cattle was read in the Lords-house , hearing it stiled a Nusance ; Pray , ( says he ) let it for this time be called Adultery , for one word is just as fit as t'other . Inadiquate and unsuited Expressions are oftentimes of dangerous consequence . No man knows where the practice may stop . Religion should sweeten and humble the Spirits of men , abate their Passions and ex●ite their Obedience to their Superiors . And it is one of the strangest things in the World that greater numbers may meet on twenty other occasions every day , with less fear of the Breach of the Peace . As that Religion cannot be good that makes any man the worse for having it : So I am not for beheading any thing before it is born , or punishing People for fear of what they may do . I would hope the best , and that if they had that freedom they desire in the exercise of their Religious Perswasion , their Condition would teach their Wit , it were too good to hazard , that if their Duty or Gratitude did not oblige them , their very Interest must ; and there is hardly one of them so stupid , as not to understand and pursue the ways that preserve it . For that of Colleration , it is my Opinion , he does ill to distinguish it from Liberty of Conscience ; For if he mean the same thing , it needed not have had a fresh Head with other Consequences ; nor was it requisite that I did further consider it . And I am heartily sorry , I must say , that to the end of his Answer he hardly fails of his usual way of Construction : For after having made Tolleration as ill a thing as he could , and as such , the Duke to be the Patron of it ; He falls on with a whole Volly of hard words , asking the Duke , p. 27 , 28 , 29 ▪ If he would give Tolleration to a Rebellious , Associating , Sanguinary , Inhumane , Blasphemous , Murdering Conscience , such as that of Calvanists , that Decrees Damnation without free Conditions ; Kill'd his Master , Father and Brother , and that particularly used him so ill . But this is so far from determining , that in ill Language it miserably begs the question , by the reflection of false and Scandalous Consequences , upon what the Duke said in favour of Indulgence . Is there no such thing as Conscience , because it may be falsly pretended ? Or shall a Sober and Moral Conscience be deny'd Indulgence , because some or other may , or do misuse it ? And that He may have something to think on ; I ask if those Calamities were the effects of a Tolleration ? If so , pray when was there one to do us so much mischief ? The difficulty , I know , he will have to find one , makes me ask him another question : If Ease to men in that respect , were not the way of greatest Safety to the Publick , at least , fit to be tryed . I must say , this Gentleman takes too many things for granted , and needs a very merciful Adversary : One that will do less then not exact the uttermost Farthing , though he himself will reap where he hath not Sown , and Compel Conformity where he cannot convince . The very point , he says , His Grace has with so much Justice lasht the Calvinists for , and that he himself did but just now call Inhumane and Blaspemous . Good-Nature with all that little prudence that falls to my share , makes it easier to me to believe that a Christian Tolleration were the best way to prevent the Mischiefs that are said to be the effects of it . I say , by all means Secure the Government ; But withall , pray let us see if that may not be done , by some other and easier method : It is pity that it should cost the Liberties or Estates of so vast a People as do Dissent , and , I would hope , without so much as an ill Thought to the King or his Government . But he is so in love with the Chase , that without any more to do , he sends us to the French King , p. 29. To take measures for England in point of Religion : Which is pretty well for an English-man and a Protestant , and perhaps a Doctor too . This in any Man had not been well , but in an English Protestant , with his leave , is Impious , since it is to draw that Kings Severity into Example , and render it a Prudence to be imitated here . A Notion , he has taught me to call , in him , Atheistical , because it cannot be done by a Protestant , Whose Conscience , as he says , will not let him be of any , and of all Religions . This yields little Consolation to the French Protestants : And if he would but think well upon it , not too much to the English Church ; For if he says true , That Lewis the Fourteenth does well to Compel an Vnion of his Subjects in his own Religion ; He has recommended a Policy that goes a great way to discharge the King of His Promise , and make us all of his : I don't know whether Coleman's Letters say so much as this , that were made the Proof of the Plot. This may make Roman Catholicks amends for p. 27 , 28 , 29. To Conclude , he is so fond of the Instance , that he Appeals to Crowned-Heads in General ; If a Tolleration be not Inconsistent with their Safety . A man had need be well assured , at least as far as an Invulnerable Conscience , to try his Appeal , but that I am , and therefore joyn Issue with him ; submitting with all my heart , to their Royal Evidence in the Decision of the Point : But because it requires more Room then agrees with the success of this Reply , in an Age that loves not length ; I have chosen to make it a Discourse of it self , and refer him thither : The Title , A Perswasive to Moderation : And shall conclude this with the Wise and Christian Judgment of King CHARLES the First , in His Advice to the late King. Take head ( says he ) of abe●●ng any Factions , your Partial Adhering to any one side , gains you not so great Advantages in some Mens Hearts , Who are Prone to be of their Kings Religion , as it looseth you in Others ; Who think themselves and their Profession , first Dispised , and then Persecuted by You. A Christian Tolleration often Dissipates their Strength , whom Rougher Opposi●ion Fortifies . This was the Councel of a Crowned Head : The Judgment of his Adversity : Always the Soundest : Resentments could not Blind it , nor Revenge of wrongs , Precipitate it . In which , he Acted the Christian Prince , and not the Amilcar . Let us then Remember his Councel with his Afflictions , and the one the more endear the other to us ; least we despise some of the best Fruit of the Autumn of his Life , to wit , his Wisdom and Goodness , that the Gusts of Time and Troubles he lay under did not shake ; and which he has Recommended to us for a Guide in Future Times , to prevent them . FINIS .