1) Facts of which Men's outward Senfes, their Eyes and Ears, may judge: upon Faits, done openly in the Face of the World. But if Trinity, and Incarnation be not Objects of Senfe, p. 144, as indeed they are not; how came the Infpiration, by which Scripture was writ, to have any fuch Evidence? Was it either Expos'd to the Outward Senfes or done openly in the Face of the World? If not, It has no fhare in Mr. L's Evidence. Secondly, MOSES, indeed, could never havé perfwaded Six Hundred Thousand Men, that he had led them through the Sea, in the Manner related in Exodus ; or, that they had lived forty Years in the Wilderness, upon Manna rain'd down from Heaven; if it had not been true. Neither could the Apostles have perfwaded Five Thoufand Men, that they had all been fed at once with five Loaves of Bread, if the Relation had been falfe. So that, fuppofing the Books of Mofes were writ by him (as we have them now) and belieyed at the fame Time by the People; the publick Facts, related of his own Time, will have an Unquestionable Evidence. But what Evidence will others have, which are fuppofed to have happen'd fome Thoufands of Years before Mofes was Born? That, the World was made in Six Days? That Adam was deceiv'd by the Serpent, and caft out of Paradife? That Eve was made out of one of his Ribs? That all Mankind, but eight Perfons, were Drown'd in the Deluge, &c. Thirdly, WHAT Evidence of Publick Fact can we have, that Sampfon kill'd a Thousand Men, with the Jaw-bone of an Afs? That he carried Truth of Christianity demonstrated, p. 55, 56. the the Pofts and Doors of the City-gate upon his Shoulders, to the Top of a Hill, and that fhaking the middle Pillars of the Houfe, he cruiht both his Enemies and himfelf? That David conquer'd Goliah, &c. Are thefe Facts more Evident to Common Senfe, than that there was such a Man as Alexander, or Cæfar; or that there is fuch a Town as Rome, or Conftantinople, p. 51. This, to fupport his Evidence, Mr. L. muft fay; fo dangerous it is to reject the Authority of the CathoLick Church, which we profefs in the Creed. 1. N §. IV. Of Private Judgment. OTHING can be believ'd, without a Man's own (or his private) Fudgment. For Believing is Judging. Nothing ought to be believ'd, unreasonably that is, either rafhly, or against Reafon, or without fufficient Reafon, for what we believe. And therefore nothing ought to be believ'd, against uncontestable Evidence. If Mr. L. means only this, when he fays, p. 46. We must trust to our Private Judgment in every thing, without Exception; I know not, where we muft find him an Adverfary to fight againft. But, I fear he has a worfe Meaning in it. 2. For, pag. 36, he argues thus: Pray, tell me, why do you believe a God? It would be Blafphemy, to fay you Believe it upon any Authority [then it is Blafphemy to fay, I Believe it; for all Chriftian Faith, is grounded upon the Authority and Revelation of God, declared to us in the Scripture, or by the Church] for that would place fuch An Authority, above God. And it would be Non-fenfe to to fay, you believe it either from the Church, or the Scriptures; because you can believe neither, without firft believing there is a God. What is it then? We believe a God, purely upon our own Reason: And, if God hath given us no other Guide but our own Reafon, with the Affiftance of his Grace, to beFor Belie lieve in himself; If this be all we Have, or Can have wing Arti- for the Main Article of our Creed; what further Faith (ac- do we require for those of lefs Confequence? cles of fite, either ture. cording to A Man would be inclin'd to think, that if Mr. L.) believing a God upon Authority be Blafphemy, because no Authori- it places that Authority above God; the Believing sy is requi. God purely upon our own Reason, will be placing of the that Reason above God; and therefore Blafphemy. Church or But, fetting the Confistence of this Argument aof Scrip- part: It feems to import, that no Article of Christian Faith, efpecially of the Creed, (as Trinity and Incarnation) is néceffarily to be believ'd, either from Scripture, or from the Church. For, if we believe a God, fays he, not from the Church, nor from the Scripture, nor, from any other Guide, but purely upon our own Reason affifted with Grace: If this be all that we can have, for the Main Article of our Creed; what further do we require, for thofe of lefs Confequence? 3. BUT, 1.If this be true, the Scripture is no neceflary Rule of Faith. Which is giving up the Cause of the Proteftant Church. 2. If nothing is to be believ'd concerning the Trinity and Incarnation, but that which Reason alone (with the Affistance of Grace, to make us judge reafonably) can conclude to be Truth: these two, and with them, all other Mysteries of Chriftian Faith, must be given up to the Deifts. And I cannot but diflike, what Mr. L. fays, p. 48, That the Divine Three, are only call'd Perfons; as as God is faid to repent, or to grieve; not that it is really fo. Which, if not intended by him, may draw an unwary Reader into Sabellianifm; and make him think, there is no greater Myftery in the Bleffed Trinity, than that One Man' fhould have three Offices; or be Powerful, Wife, and Good. Which is down-right Blafphemy: and the Overthrow of Chriftian Religion. 3. Either the Scripture, in all Parts of it, is to be believ'd or not. If it be, Private Judgment ought to fubmit Private to all Points, Evidently, or more Probably conFudgment tain'd in Scripture. If all Parts of Scripture are fubmit to ought to not to be believ'd; there is an End of Scripture; Scripture. and (I fear) of Chriftianity with it. So that we must be either Deifts, or Atheists, to which all Herefy tends. 4. Altho' the Catholick Church were not Infallible; yet, confidering the Providence of God, the Dignity and Multitude of her Pastors, the Number of her Councils, Univerfities, Writers, Prelates, and Divines, which are, or have been in the most Learned Part of the World, above nine Hundred years (in this far out-numbering any one Church, or Society of Christians whatfoever) no One that has Chriftian Humility, especially fuch as want either Capacity or Convenience, to Examine Difputes of Religion to the Bottom, which not One in Five Hundred can do; would prefer his Private Judgment, before that of the Catholick Church, in Controverfies of Religion, properly and strictly fo called: that is, where there is not Uncontestable Evidence against Her; but Arguments and Authorities, flashing on both Sides, with fuch an Appearance of Reafon,that Each hinders the Other from being fully Evident. 5. To let all Men that have Common-Senfe, even WoH men bis Private To let every men and Children, fet up their Private Judgment Pride. petual Wrangling, and all the War of Religion; which the most of any thing, embroils the Peace of the World', and is a common Pretence, both for Civil and Foreign Wars. The Moravians in the laft Age gave the World a fufficient Inftance of this, when, as the Atlas Geographus tells us, pag. 601. The Synod of Brin in 1608, having given Leave for every Man to believe as God had given him Knowledge; the People abufing their Liberty, Abundance of unlearn'd Men, and Mechanicks, fet up for Preachers, which divided them into fourteen Selts, who all rejected Communion with one another. 6. If no one, in Matters of Religion, ought to fubmit to the Authority or Judgment of Others; Penal Laws (in Relation to Controverted Points) are manifeft Tyranny; for fo much as they put a Reftraint upon Men's Private Judgment, and, in fo doing, invade the Effential Right of their Creation. But let us fee what Mr. L. has objected in his Treatife upon this Subject. Objections 4. Firft Objection. He that lets himself be GoAnfuered. vern'd by Authority, muft refign his Reafon, and give it up Abfolutely to Authority. He must follow his Guide, tho' in all the wild Delufions, that are poffible and pluck out his Eyes, that he may fee the better, pag. 185. The Church of Rome, bids Men deny their Reason, p. 203: trust Absolutely, (1) Treatife of Private Fudgment, pag. 181, and |