And as for the Means made ufe of to bring this Conceit into Credit, they have carried in them the most pompous Semblance of Wildom Imaginable; While its particular Champions, the Jefuits, (the Artificial Petavius and others) have contriv'd with elaboratę Pains and Stu dy, to weaken the Authority of the Scriptures, as being of Uncertain Interpretation, and of Uncertain Reception; and to puzzle the Senfe of all the distinguishing Articles of Chriftianity; by alledging the Oppofition of Hereticks, and the dif ference of Conciliary Decrees; and by raking up all the Diffonancies of Expref fions that are to be met with in the Writings of the Ancients.

As indeed how can the fame Truth be delivered without Diffonancies of Expreffion, fuppofing it to be delivered upon different Occafions, and for dif ferent Refpects Let the Expreffions of St. Paul and St. James upon the Article of Juftification pals for an Inftance of Appeal. D3

In the mean time the Wisdom of the Church of Rome thought fit to do all this Infidioufly, and with purpose to Deceive, fo they might ferve this Important End, (viz.) To make Chriftians believe that they must needs be bewildred while they were under fuch an unstable Conduct as that of the Scrip tures, Councils and Fathers; and therefore to conclude themfelves obliged to repair to the standing Infallible Guide.

nan

Ask the Socinians themfelves Whether there were not admirable Wisdom in this Contrivance: For even they themfelves make use of the fame Means, and borrow their boafted Arms of Learning from the Jefuit's Shop, not indeed to the fame End, in Form in Form; but to the fame, in Mischief Not to establish the Pope for an Infallible Guide; but to establish Reafon for an Infallible Guide, which in effect is to fet up as many Popes in the World, as there are Men of an affuming Imagination.

What

What I have faid hitherto has been in order to evince the Truth of my firft Propofition, (viz.) That Wifdom is a dan gerous Guide in Matters of Religion.

I offer'd a Second, (viz.) That God has vouchsafed Faith as a neceffary Expedient both to make and to keep Men Wife: Which I referve for the Subject of another Discourse.

SERMON II.

ROM. I. 22.

Profeffing themfelves to be wife, they be

came Fools

F

Rom thefe Words confider'd, together with their Occafion, I have before inferr'd thefe Two Heads of

Difcourfe:

on.

I. That Humane Wisdom (or Reason) is a dangerous Guide in Matters of Religi And this I have proved already, by fhewing, How ftrangely Wisdom has fail'd in all her Conduct about fuch Matters. The Second is,

Keep Men Wife. The Proof whereof I am now to pursue.

I suppose there is no Man in the World of what Perfwafion foever, but will be ready to grant, That what God vouchiafes to reveal, muft be abler to make us VVise, than what we can conceive 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 felves, for the fake of our fafe Conduct: And therefore there is like to be no Difpute whether Faith (in general) can make Men VVife; The Difpute is only upon this Point, VVhat kind of Faith (in par ticular) it must be that makes Men Wife; And we fhall find that the Judgment of Mankind lies under a common Prejudice against what is true in reference to this Point. For we may obferve it to obtain in the VVorld, That the Faith

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