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And as for the Means made use of to bring.this Conceit into Credit, they have çarried in them the most pompous Semblance of Wisdom Imaginable; While its pårticular Champions, the Jesuits, (the Artificial Petavius and others) have contriv'd with elaboratę Pains and Studý, to ipeaken the Authority of the Scripțures, as being of Uncertain Interpretacion, and of Uncertain Reception; and to puzzle the Sense of all the distinguishing Articles of Christianity; by alledging the Opposition of Hereticks, and the difference of Conciliary Decrees,; and by raking up all the Dilfonancies of Exprelsions that are to be met with in the Writings of the Ancients,
As indeed how can the fame Truch be delivered without Dillonancies of Expression, supposing it to be delivered upon different Occafions, and for different Respects Let the Expressions of St. Paul and St. James upon the Article of Justification-pass for 'an Instance of Appeal. D3
selves make use of the fame Means, and
In the mean time the Wisdom of the Church of Rome thought fit to do all this Infidioufly, and with purpose to Deceive, so they might ferve this Important End, (viz:) To make Christians believe that they must needs be bewildred while they were under fuch an unstable Conduct as that of the Scriptures, Councils and Fathers; and there. fore 'ro conclude themselves obliged to repair to the standing Infallible Guide.
Ask the Socinians themselves Whether there were not admirable Wisdom in this Contrivance : For even they them.
borrow their boasted Arms of Learning from the Jesuit's Shops not indeed to the same Endin Form
but to the fame, in
establish the Pope for an Infallible Guide; but to establish Reason for an Infallible Guide , which in effect is to set up as many Popes in the World, as there are Men of an affuming Imagination.
What I have said hitherto has been in order to evince the Truth of my first Proposition, (viz.) That Wisdom is a dan, gerous Guide in Matters of Religion.
I offer'd a Second, (viz.) That God has vouchsafed Faith as a necessary Expedient both to make and to keep Men Wife : Which I reserve for the Subject of ang. ther Discourse.
ROM. I. 22.
Profesing themselves to be wise, they be.
Rom these Words consider'd, together with their Occasion, I have
before inferr'd these Two Heads of Discourse ;
I. That Humane Wisdom (or Reason) is a: dangerous Guide in Matters of ReligiOn.' And this I have proved already, by shewing, How . strangely Wisdom has fail'd in all her Conduct about such Matters. The Second is,
II. That God has ordained Faith as a Necessary Expedient, both to Make and" to
Keep Men Wife. The Proof whereof
I suppose there is no Man in the World of what Perswafion soever, but will be ready to grant, That what God vouchlafes to reveal, must be abler to make us VVise; than what we can con ceive of our felves : Nor ( in confequence) will any deny, That Faith to what is Revealed is 'a Due which we owe not only to God for the Honour of his Truth, but likewise to our selves, for the sake of our fafe Conduct': And therefore there is like to be no Disputė whether · Faith ( in general ) can make Men V Vise; The Dispute is only upon this point, VVhàt kind of Faith (in' par. ticular) it must be that makes Men Wife; And we shåll find that the Judgment of Marikind lies under a common Prejudice against what is true in reference to this Point.". For we may observe it to obtain in the VVorld, That the Faith