A DIALOGUE Between A Japoneſe and a Formoſan, About ſome Points of The RELIGION of the TIME.

SIR, you are heartily welcome to Formoſa, it is ſo long ſince we were bleſt with your Company, that I almoſt deſpair'd ever of enjoy⯑ing it again.

Sir, I value yours ſo much, that had I not been detain'd by Buſineſs, I had not been ſo great a Stranger: But to tell you the Truth, I fell into the Ac⯑quaintance of ſome Gentlemen of great Parts, who made me freely acquainted with ſome new Notions of theirs which [2] put me for ſome time into a brown Stu⯑dy, till at laſt, partly by their help, and partly by my own Application, I came to ſettle my Mind on the Matter.

Now you talk of Learned Men, pray give me leave to ask you how your Friend does?

Meaning who?

Why, the Prieſt that was here laſt time with you; do not you remem⯑ber?

Oh yes! Why I think he's well; but have ſeen him but once ſince I was here laſt: For you muſt know we fell out mightily that time upon certain Points of Religion; and I believe ne⯑ver will be reconciled; at leaſt I never will with him, whatever he does with me.

How, fallen out with a Prieſt? I am ſorry for that, with all my Heart. I thought you had more Reſpect for Men of his Robe and Dignity.

A Fig for their Dignity and all that belongs to them; they ſhall never catch me with ſuch Chimeras again, I'll promiſe you; I have been their Fool and Slave long enough, to my ſhame be it ſpoken; but now, I thank my Stars, I am grown a little wiſer, and have ſhook off the Yoak, and ſet my ſelf free from their pretended Autho⯑rity; and to be plain with you, this is the very Buſineſs: Theſe Gentlemen I was telling you of, communicated me, and which indeed did give me no little Trouble; but I am at preſent ſo ſatiſ⯑fied of the Prieſt's Confidence in claim⯑ing any Authority, that I wonder how any Man can be ſo beſotted as to ac⯑knowledge it. Neither is this my Opi⯑nion only, but alſo that of the greateſt Wits of our Age; tho' indeed, I muſt own, it never broke out ſo plainly as it has done within theſe Two Years, yet you muſt needs think it had been a long while a brewing before.

This is a ſudden alteration indeed, and ſuch as I little dreamed of; but for G—d's ſake, Sir, do you conſider what you are a doing? Do not you know that Prieſts derive their Authority from the Law-givers, and their Law⯑givers from God? So that you cannot deny that of the one, without rebel⯑ling at the ſame time againſt the Two others.

Pho! One may ſee plain enough: You live in a Land of Darkneſs and Ignorance, wholly influenced by Prieſt⯑craft; were you but to live 3 Months in Yedo or Meako, you would ſee what a refined Air we breath, and what a Learned Age we live in; and I don't doubt but the changing of Climate would make you alter your Notions. You cannot go into any Book-ſeller's Shop, but you may ſee there ſome Books againſt the Authority of the Prieſts; nay, even of the Law-givers themſelves; ſo that in a ſhort time, I hope, we'll ſend them both a packing, [5] which Work, if once done, will immor⯑talize this Generation; inſomuch, that I would not for the whole Empire be to be born in the next.

Nay if theſe be the Effects of your Climate, I'll e'en tarry at home.

You may do what you pleaſe for that, but I'll aſſure you what I ſay is poſitively true; and the Authority of the Law-givers as well as of the Prieſts is ſinking down as faſt as—

You fill me with wonders, I pro⯑teſt—What, all the Writings of the Law-givers which have been ſo long in the greateſt Veneration and Credit, oppoſed now with ſuch Violence? I thought it was ſo well grounded, and ſo univerſally received, ſo well con⯑firm'd by Miracles, that it was not in the Power of Man to overthrow it. But pray what Arguments do they make uſe of to overthrow the Authority of ſuch great Men as Amida, Xakha, Camba⯑doxi, [6] and the reſt, who have ever been reverenc'd as Gods from the Time of their leaving the World? And what do the Prieſts ſay to all theſe? Do they not oppoſe it with all their Strength and Might? I ſhould think 'tis their Inte⯑reſt as well as their Duty.

There have been a few who have endeavoured to do it, but after ſuch a way, that it does more Good than Diſſervice to our Cauſe. The genera⯑lity of them hold their Tongues; but however, this is agreed on by all the ju⯑dicious Perſons, that our Arguments are unanſwerable. I ſhould have told you, that there is one (not a Prieſt) who pretends to anſwer it not all at once, but piece by piece; viz. to Day one, to Morrow another; but his Cha⯑racter is already ſo blackned—

I ſuppoſe by ſome of your Party on purpoſe to render him odious, and ſo hinder People from reading his Papers. But pray what are theſe Arguments of yours, that you ſay all judicious Per⯑ſons [7] own to be unanſwerable, how do you know but if they appear ſo to me, I'll be one of your Proſelytes?

My Arguments! You miſtake me, Sir, I do not give them you as my own, neither would I have you to think that I am of their Mind, for they go upon one Ground and I upon another: Be⯑ſides, I don't carry the thing ſo far by half as they do, I do aſſure you; but however you ſhall hear what they ſay.

Firſt ſays one, If the Writings of Amida, Xakha, Cambadoxi, and other Law-givers do give the leaſt Authority to the Prieſts over the People, then we may ſafely ſay, they are of their own inventing; or elſe theſe Law-givers in the ſtead of being encouraged and admired while alive, and deified and worſhipped after their Deaths, deſerved rather to be puniſhed and made to ſuffer the moſt ignominious Deaths that ever Slave was put to, as being Uſurpers of that Power lodg'd in every Man.

What Power do they mean?

Why, Sir, you muſt know they'll have it to be, that neither Kings, nor God himſelf has any Power over Men, but what they have receiv'd from them. Now what do you ſay to this?

So then God's Dominion and Power over us is as much denied as that of the Prieſts: Is it not what I told you from the firſt, that we could not refuſe our Submiſſion to the latter, without turning Rebels to the former? How⯑ever, I did not much wonder at Peo⯑ple rebelling againſt the Prieſts. But that Men ſhould attack God's Autho⯑rity ſo publickly, is ſomething a⯑mazing to me. For I never thought that Men in their Senſes would go to deny that as they had to their Coſt ſo often felt; I mean the Judgments he has ſent to Men for their Sins. The Chineſes tell us of an univerſal Flood: We can produce ſome ſuch Puniſh⯑ments [9] in our Hiſtory; and as for yours, it is brimful of 'em. Now this is a certain Sign of God's Power over us. Therefore either we muſt ſay, that it was evilly gotten, namely, by Uſur⯑pation; or elſe we muſt ſubmit to it.

Beſides, Reaſon as well as the Wri⯑tings of the Law-givers tells us indeed, that God did give us Being, but not that he did give us any Power over it, and much leſs that we gave it him back again; and if we have not this Power in us, how can we pretend to give it to Kings, or any Body elſe? No Body can give what he has not himſelf.

But farther, granting that Reaſon goes very near to tell us, that we have a Power over our ſelves; yet if the Writings of our Prophets, whom we have all the Reaſons in the World to believe were ſent from God, do aſſure us of the contrary; ought not our Reaſon to give place to them? Beſides, that ſame Reaſon that tells me I have that Power, tells me alſo, that he who gave me Being, gave me that Power over it; and if ſo he can take it from us when ever he pleaſes: So that which [10] way ſoever we look, we'll find God's Power and Authority to be over all his Works.

One thing I wonder mightily at, is, that neither the Emperor, nor the High Prieſts ſhould hinder ſuch Doctrines from taking Ground: For, if People are once perſwaded that the Power of Kings and Prieſts is derived from the People, nothing can hinder them from withdrawing it when ever they ſee Oc⯑caſion; ſo that neither of 'em can be ſafe on their Thrones.

Then as to the Argument, viz. that if the Writings of Amida, &c. does give any Power to the Prieſts, then it is of their own inventing, is to me not only a very bold, but alſo a moſt ſenſe⯑leſs Aſſertion. For how is it poſſible, that ſuch a Nation as yours ſhould have all theſe Stories impoſed upon you by a few Prieſts; nay, not only yours, but alſo other neighbouring Nations, ſuch as China, Tartary, &c, in a Time when Learning ſeemed to flouriſh in every one of 'em, erected, and made other Countries erect Statues [11] to theſe pretended Gods; ſuppoſe their Writings, which, as it might be made appear the Chineſes themſelves copied while the Authors of them were alive, all theſe and ſeveral other Circumſtances make it a Demonſtration to me, that it was not in the Power of the Prieſts to put ſuch notorious Cheats upon ſo many Nations together.

Neither can it be ſaid, that the Prieſts did alter theſe Writings; for as I told you before, ſo many other Peo⯑ple having had Copies of 'em from the Beginning, and kept 'em ever ſince; and ſince they do all agree, it is un⯑reaſonable to think that ever they did ſuffer the leaſt Corruption.

Beſides, do but conſider the va⯑rious Sects, that are and have been in Japan ever ſince the Departure of the Law-givers, which Sects are in conti⯑nual Diſputes one with another about ſome Points of Religion, Theſe Diſ⯑putes do not ariſe from any Difference of the Copies, but from the Darkneſs of the Writings. Now had any one of the Sects gone to make any Altera⯑tion [12] to ſerve their Turn, the others would have immediately expoſed them, or done the ſame themſelves, neither of which can be proved. Therefore it muſt be owned that theſe Writings are the ſame that Amida, Xakha, &c. wrote themſelves.

And ſince it does appear by all the Circumſtances that accompanied their Lives, as well during, as before and after it, that they were Men ſent from the Great GOD to give Laws, and to eſtabliſh his Worſhip: And ſince, as I have proved, GOD has a Power over his Creatures, if theſe Prophets did claim any to themſelves, we ought to think that they had it from GOD, and that whomſoever they did communicate it to, might juſtly, nay, were bound to exerciſe it in their ſeveral Stations. Which leads me to the reſt of the Argument, namely, that if Amida, &c. are the true Authors of theſe Writings, they deſerv'd to be put to Death for pretending to any Authority, or to give it to others; which is indeed a very ſevere and un⯑juſt Sentence: For theſe that were ſent [13] from GOD muſt ſurely know better to whom that Power belonged, and conſequently could lay the ſurer Foun⯑dations; and yet we ſee that they were ſo far from pretending to any Authority, in Matters of Civil Go⯑vernment, that they renounced it as contrary to their Profeſſion; nay, they enjoin'd all their Followers to obey thoſe that were put in Authority over 'em; and ſettled the King's Rights up⯑on the beſt and ſureſt Foundations that ever were, viz. on God's Autho⯑rity and Commands, his Rewards and Puniſhments. Now therefore, ſince all the Authority they claim, is only concerning Spiritual Matters, can any body be ſo unjuſt as to think them guilty of Death? Or ſo incredulous as to refuſe them their Obedience, and ſhut their Eyes to the great Proofs they bring of their juſt Right to ſuch Authority?

But, Sir, hear what another Learn⯑ed Author ſays to this, ‘There being ſuch great Reaſons for reſpecting and reverencing thoſe Men who are [14] ſent from GOD; this might very well have puſhed on ſome proud, ambitious Fellows to pretend to ſuch Miſſion: But however (continueth he) if theſe Men do claim to them⯑ſelves any Power over Men, we may juſtly and lawfully ſuſpect them.’

What I have ſaid to the laſt Argu⯑ment will in ſome Meaſure anſwer this; however, I'll add this, that as it is not theſe Men's bare Saying they are ſent from God, that ought to make us believe them ſo; neither can ſuch a ſilly Exception as that of their pretending to ſome Authority, be a ſufficient Pre⯑tence for our rejecting of 'em. Every Man that pretends to be ſent from GOD, muſt do ſomething to confirm his Miſſion: Wherefore we ſee that all of 'em have wrought ſome kind of Mi⯑racles, then is it left to us to judge whether theſe Miracles were real and true ones, ſuch as none but GOD, or them whom his Hand was with could work, or whether they were meer jug⯑ling Tricks. Now, that there have been ſome of the latter Stamp, every [15] where muſt be owned, becauſe they have been diſcovered; and ſome re⯑ceived their Puniſhment in this World. But however, this can never be an Argument againſt the former. What Miracles Amida, Cambadoxy, &c. have wrought, is ſufficiently known to the World, and by every impartial Man own'd to be above every Power but GOD's. It will be alſo granted, that God will never help Men in ſo parti⯑cular a manner, to deceive People, and confirm an Impoſture; it will there⯑fore follow, that theſe Prophets chal⯑lenging a Power in Eccleſiaſtical Mat⯑ters, can be no ſufficent Bulwark againſt thoſe ſtrong Proofs given us by God himſelf in behalf of them. How ridiculous then would it look in me, becauſe I believe without any (or to ſpeak more properly) againſt all Rea⯑ſon, that I am my own King, and that no Body has Power over me, but him whom I give it to, how fooliſh, I ſay, would it be in me to go to deny ſuch ſtrong Evidence! Becauſe, forſooth, it contradicts that Notion of mine, and demands that Submiſſion of me, which I thought I did owe no Bo⯑dy [16] but whom I pleaſed to give it freely.

Now farther, I would ask you whe⯑ther you know of any Law-giver that did not pretend to this Authority, I don't believe you can produce one: So then we muſt at that Rate throw away all manner of Revelation, and go to the Play of Blind-mans-buff, or rather to the Childrens Play of Hide and Seek, we muſt ſhut our Eyes to this Light we have, and let our ſhal⯑low Brains go and look for another. Now what can ſuch a ſhort-leg'd Jade as Reaſon ridden and led by Intereſt, Self-love, and many other ſuch Blind and Siniſter Rulers, find, but a Reli⯑gion ſuitable to every one of them, and conſequently as far from God as he is from them. You ſee therefore, that while we endeavour to ſet Rea⯑ſon free, as we think, we rather make her the more a Slave, and in the ſtead of one Maſter, viz. GOD, we find her Forty; ſuch as Pride, Ambition, In⯑tereſt, Self-love, and Four and Thir⯑ty more of the like nature.

[17] To conclude therefore, ſince we find by woeful Experience, 1. how ſhort⯑ſighted and weak our Reaſon is, and how unable of it ſelf of finding the right Worſhip of God; and ſecondly, that God in Compaſſion to this our Infirmity, did inſpire ſome Men to come and teach it; and has confirm'd their Doctrine with ſo many Signs and Wonders, ſuch as do not leave us the leaſt Occaſion to doubt of it's coming from him; it will follow, that theſe inſpired Men, as well as their Succeſ⯑ſors, not only might juſtly, but alſo were and are in Duty bound to ex⯑erciſe this Authority which God gave 'em in their ſeveral Stations, and all the reſt are of Conſequence obliged to obey.

But now, Sir, my laſt quoted Au⯑thor will tell you, that the Door⯑keeper of the Temple has as much Right to pray, preach, and offer ſacri⯑fices to God as the beſt Prieſt of 'em all: Therefore they ſhould in the ſtead of boaſting of their Authority, own themſelves no better than Ser⯑vants [18] hired and payed by the People: For doing of theſe things that belong to God's Worſhip, and ſo, any body that will may as well be a Prieſt in his own Family, and perform all the Di⯑vine Rites there, as well as the Prieſt at Church.

If the foregoing Arguments had been (as you ſaid, all ingenious Per⯑ſons own) unanſwerable, then this would have followed of Courſe. But as we have ſtated this Power, viz. up⯑on the inconteſtable Power of the Law-giver, which was immediately and undoubtedly derived from God; their Author had as good tell me, that I have as much Right to go and ſit in the Emperor's Privy-Council, or to lead his Army, as thoſe whom he has choſen to it. However, not to take too much upon me, in pretending to know Religion better than your ſelf: You may ſatisfie your ſelf this way, if by the Writings of the Law-givers, and other Authentick Hiſtories, it do not appear that Amida, Xakha, &c. choſe themſelves Succeſſors from a⯑mong [19] their DIſciples, whom, and whom alone they communicated this Power to. But on the contrary, if it does ap⯑pear, that they gave Power to every one, and that they accordingly made uſe of it, then your Hypotheſis ſtands firm enough; then the Door-keeper's Cook⯑maid can claim as much Right as the Prieſt: but if I miſtake not, both the Prophet's Writings, and the Hiſtory of thoſe Times tell us quite different things: In the Firſt we read, that they choſe ſome Men, whom in a particular manner they inveſted with that Power of Preaching, and performing the Cere⯑monies of Divine Worſhip; and that theſe Choſen Men did do the ſame to others as the Doctrine did propagate. In the Second we have no mention of any particular Congregation, which was not with a Prieſt, not choſen as a Servant, but ordained by other Prieſts in a higher Degree, which has conti⯑nued from that time till this.

Now if you can from what has been ſaid, find out your Author to be in the right, you had as good be of his Mind ſtill; but if the contrary, [20] then I would adviſe you to put up that Pride of yours, and return to your pri⯑mitive State, and conſider that theſe Prieſts are as Ambaſſadors from God; and conſequently ought to keep up their Dignity and Authority without bating one jot of it, conſidering whom they repreſent: And if ſome Envoys have been ſeverely puniſhed by their Sovereigns, for doing of Things un⯑worthy the Perſons they repreſented; much more ought theſe Vicegerents of God to fear leſt by their too much facility, they make the People de⯑ſpiſe them. Reſpect we cannot ſhew 'em too much; but we can, and, I am afraid, generally do ſhew 'em too little. However, this may always be ſaid for us, that 'tis no Affront either to our Reaſon or our Manhood, to re⯑verence and obey the Prieſts under the notion of Legates of the Almighty; be⯑cauſe then all our Submiſſion is di⯑rectly paid to him, whoſe Power and Authority over us, none but Fools and Madmen can call in question. But, Sir, however I am glad to hear of what you told me, viz. that theſe were none of your Arguments; and I wiſh [21] they may not be your Principles nei⯑ther: But however, tho' you tell me you don't carry the Thing ſo far as theſe Authors; yet you ſeem to have but a mean Opinion of the Prieſts, or rather do intirely rebel againſt their Authority: Wherefore I ſhould be glad to hear your Complaints againſt 'em; for I have more reaſon to care for you than for thoſe Gentlemen who have drawn you away.

To be plain with you, Sir, what theſe Gentlemen and I were alledging againſt the Prieſts, was their impoſing upon Mens Reaſons things quite con⯑trary to it under the notions of Myſte⯑ries; which they muſt be either Fools for believing, or Kn—s for ma⯑king others believe. And this was the Thing that I told my quondam Friend that time we fell out; whereupon he was ſo exaſperated at what I ſaid to him, that he went away, and never came to me again; and I to be ſure was not ſuch a Fool to go after him. Now therefore the Grounds I go upon are theſe; the Prieſts cannot ſtretch their [22] Authority beyond the ſet Bounds of it, without turning Uſurpers, Tyrants, Deceivers, &c. Now when they are once liable to all theſe Denominations, they do no more anſwer the Intention of him that ordained 'em; and there⯑fore we may ſafely deny them that Submiſſion which they might have challenged, had they kept within their Compaſs. Now that they do deſerve the aforeſaid Appellations, does ſuffi⯑ciently appear by the Abſurdities they crowd in their Creeds; and oblige every one under pain of Damnation moſt firmly to believe: Therefore, I hope, you won't condemn me for ta⯑king my leave of them.

Before we call 'em all theſe odious Names, we ought to conſider 2 Things; Firſt, whether the Writings on which our Faith is grounded, be true or not: If they be true, whether they oblige us to believe theſe Myſteries under pain of Damnation? For if they do, then the Prieſts affirm no more than the Scriptures do. Now as for the Truth of theſe Writings, I believe we have [23] ſufficiently ſettled; neither do you ſeem to deny that Point. And as for their affirming ſuch Doctrines, any body may be ſatisfied that reads them.

What then, if theſe Writings do tell me Contradictions, and Things that ſhock my Reaſon, I muſt believe them, muſt I?

But, Sir, do but ſee how your great Zeal againſt Contradictions, leads you into a notorious one. You own theſe Writings to be of Authority, and at the ſame time ſay, If they teach me-Contradictions? Which is as plain a one as can be.

Well then, to ſpeak plainer, my Opinion is, that God cannot oblige us to believe Things contrary to Reaſon: If therefore there is any thing of that nature in theſe Writings, I'll very fairly reject it.

You muſt be very ſure however, that theſe Things propoſed do imply that Contradiction before you reject them; for there is no doubt, but if you find fault with one part of the Writings, you do quite overthrow the Credit and Authority of the reſt.

I beg your Pardon for that, I may reject one part of them, and yet be⯑lieve the other, as faſt as you do your whole Creed: For I don't think the whole Maſs of Writings to be of that ſame Authority. Some there be that are undoubtedly and unqueſtionably true, and of Divine Inſpiration; others that may be reckoned Apocriphas, tho' the Prieſts would make them paſs for Canonical; and there be others, which are apparently falſe, which might perhaps have been very true and Authentick when firſt written; but afterwards, either by the Careleſ⯑neſs of the Tranſcribers, or the Ma⯑lice of the Keepers, have been ſo cor⯑rupted, that at preſent we may lawful⯑ly reject them as falſe.

As to the firſt, I can't ſay much; there may be Miſtakes committed by the Tranſcribers; yet I ſhould think there is yet enough left of the Wri⯑tings in which all Copies do agree to prove theſe Doctrines; but as for the latter, viz. of their being corrupted by the Keepers, ſo as to render them liable to Suſpicion, I thought I had proved unfeaſible. But yet, grant all this, what Kriterion will you make uſe of to know which is which? That ſeems to me a very difficult matter; and if you can furniſh me with any Rules for the diſtinguiſhing the one from the other, eris mihi magnus Apollo.

Well then, to ſhew you I am not unprovided with that neither, I'll give you Three Rules, which indeed, are not the Product of my Brain; for I had 'em from one of our Party, who wrote ſometime ago a Book concerning Inſpiration. The whole would be worth your Reading; and if you did, I don't believe you would go away with your Bigotry, but to the Rules.

[26] The Firſt is, that Amida being the greateſt Law-giver, the greateſt Demi⯑god, and all the reſt being only Wit⯑neſſes, as 'twere to him, we are obliged to believe no more than Amida's own Writings, and that with this

Second Rule, that we ought to be⯑lieve no more even of Amida, but what we find all the Copies to agree in; and whatever we find in one of the Copies which is not, or is other⯑wiſe in another, that we may ſafely reject.

The Third Rule is, that when we have ſummon'd up all that the Copies do agree in, I mean of Amida's only; we are bound to believe no more of that neither than we find agreeable to our Reaſon. Now theſe be the Three Rules—

And very good ones too, I proteſt: But, Sir, do you not perceive what a Credulous Man you are grown, when even you intend to be the Reverſe? you will not believe what God has re⯑vealed, [27] becauſe it ſeems to you againſt your Reaſon? But you can take theſe Rules, nay, I am confident a great part of your Gentlemen, as well as your ſelf, can believe Things upon the Au⯑thority of another Man. Now, what would you think if a Man ſhould over⯑throw theſe your Rules you depend ſo much on?

I ſhould think he has at once undone what another has been a long while a hamering, but that I think impoſſible.

However, 'tis worth aiming at; and to begin, your Author ſays that Amida being the greateſt God, and the reſt only Witneſſes to him; you'll believe the former, but not the latter; that's a Contradiction: For Firſt, before you can believe in Amida, you muſt be ſure that thoſe that witneſſed of him are true Prophets, and do not lie: And then how can you unbelieve that again.

Secondly, theſe Witneſſes did prove the Truth of their Teſtimony by Signs [28] and Miracles, as well as Amida, and conſequently their Authority muſt be equal, as being both confirmed by God; for a Thing, let it be ever ſo true, can amount to no more than a Truth: I'll allow you therefore that Amida is a greater Hero in Dignity, but not in Credit than the reſt.

Thirdly, You know very well that Amida refers the Authority of his Miſ⯑ſion to the Prophets that were before him, and bore witneſs of him; ſo that if any of the Two may be queſtioned, it ſhould be the former. Beſides, we ſee that Amida ſpeaks with all the Re⯑ſpect in the World of theſe Law-gi⯑vers, commends them, and in ſhort, bears as much witneſs of them as they did of him: Now that a Man may be miſtaken in another Man, may be well ſaid; but that a Prophet inſpired by God ſhould give a good Character to an Impoſtor, is abſurd; therefore the Authority of both, depending ſo much upon one another, we cannot pull out one of the Pillars without bringing the whole Houſe upon our Heads.

[29] As to your Second Rule, viz. that you'll have all the Copies agree in one Article before you believe it, I'll tell you what the Conſequence of it will be; you muſt firſt take the Trou⯑ble to romage all the extant Copies, compare them very exactly, which by the way is no eaſy task, before you can ſettle your Religion; which, when done, may be in a little time altoge⯑ther deſtroyed: For it is but bribing ſome Bookſellers or Tranſcribers to make a new Copy, contradicting one of your ſettled Articles; then off muſt it go out of the Book, till at laſt by throwing out one Article after ano⯑ther, you proceed Religionleſs.

And your Third Rule, viz. of be⯑lieving nothing but what is agreeable to your Reaſon, is as comical a one as ever was invented: For firſt, if it is a true one, and may be depended on, what need is there for the Two fore⯑going ones? If you'll believe nothing but what appears to you reaſonable, you need not trouble your ſelf who it is that writ theſe Things, nor whe⯑ther [30] the Copies do agree in: For let the Author be who he will, let the Copies contradict one another ever ſo much, what is agreeable to Reaſon, will be ſo ſtill for all that, and conſe⯑quently will challenge our Belief.

2dly, this is asmuch as if you ſhould ſay, I'll believe no more of theſe Law⯑givers than I will of any other Man, nay, leſs: For when to my know⯑ledge, you have been told by ſeveral Men, that in very cold Countries they had ſeen the Water grow ſo hard, that a Cart went over it: You have believ'd it upon the Honeſty of theſe Relators; tho' I don't know how you'll make this and Reaſon agree.

If ſo, what need have you to talk ſo much of Inſpiration, Divine Autho⯑rity, &c. ſince it appears by this Rule that Amida, Xakha, and whoſoever do pretend to any, may e'en go whiſtle with it: You'll aſſoon, if not rather believe any honeſt Men, as you will them with all their Divine Inſpiration. You had as good therefore coin your [31] Three Rules into this one, viz. That we are not obliged to make a Diſtinction between a Man ſent from God, and an honeſt Learned Man, that ſpeaks of his own Head; but believe as much of either as our Reaſon will admit.

What Neceſſity was there then for God's working ſo many and great Mi⯑racles, to confirm the Doctrine he re⯑vealed unto us, if after all, it is left to every body to ſerve it as People do a Market, chuſe what beſt pleaſes their Palate, and leave the reſt for leſs nice Cuſtomers; we might all have done that without the help of one ſin⯑gle Miracle.

Farther, if God deſigned to reveal nothing to us but what was agreeable to our Reaſon, then that very Reve⯑lation was needleſs; for our Reaſon could have found it out of it ſelf: But however, let that paſs as a Suppoſition, becauſe it is not much to the preſent purpoſe whether it be true or no; this will however follow, that with⯑out the Help of any Supernatural Con⯑viction, we might have given our [32] Aſſent to ſuch reaſonable Propoſi⯑tions.

My Opinion therefore is, that theſe Law-givers were to declare to us ſome⯑thing above Reaſon; for which the Power of working Miracles was given them, that they might challenge our Belief to a Thing which Reaſon doth not comprehend; which when declar'd unto us, we muſt not expect to under⯑ſtand better than before; they will be above our Reach ſtill, as the Men who told you of the Water growing hard in cold Countries; they gained in⯑deed your Aſſent as to the matter of Fact; but as to the manner how, they left you as ignorant as they found you.

Beſides, you muſt own that▪ the Name of Myſtery is uſed in the Wri⯑tings of the Law-givers; under what Notion muſt we underſtand it? Can we ſay, that what they call great and high Myſteries, are only Things agreeable to Reaſon, but only more Sublime than the common Truths? Still does not this anſwer the No⯑tion of Myſtery. Let us therefore [33] conclude, that when the Prieſts do teach us any thing that is above our Reaſon, under the Notion of Myſte⯑ries, they do no more than the Law⯑givers themſelves have done: And if theſe Doctrines were Myſteries to them that had, beſides Divine Inſpiration, a great many other Advantages we want, well may they be ſo unto us, and well may we be thought very preſumptions to reject them, becauſe our ſhallow Reaſon can't reach them.

Let me therefore make bold to give you the following Advice.

Firſt, always to diſtinguiſh thoſe Things that are above Reaſon, from thoſe that are againſt it. We call that Thing againſt Reaſon, that contradicts our former Ideas, framed on a due Conſideration, or on ſelf-evident Prin⯑ciples; as for Inſtance, to ſay that Fire is cold, is againſt Reaſon; becauſe we have upon good Grounds conceived the Idea of Fire, as of a hot Thing. But when we come to ſpeak of God, and of his Nature, there is nothing can properly be ſaid to contradict our Idea, [34] becauſe we never did frame one that we could ſay was to be depended upon.

Now if we are to ſet ſo great Value upon thoſe Ideas our Reaſon has fra⯑med, how come Men all generally to agree in the Worſhip of God, which is certainly againſt thoſe Ideas we had or ought to have framed of him. The Worſhip of God conſiſts in praiſing of him, in praying to him for what we ſtand in need of, and in giving Thanks for what we have received. The Idea we have of a God, is of a Being infi⯑nitely Good, Merciful, Juſt, &c. We reckon up all the Excellencies that we find in Men, and attribute them to God in an infinite manner. When then we praiſe God, and tell of his Attri⯑butes, may not that ſhock his Modeſty as praiſing a Man before his Face. To pray to him for any Bleſſings, contra⯑dicts the Ideas we had of his Goodneſs and Liberality. He is no generous Perſon, that knows another to be in Neceſſity, and will not relieve him till he asks for it: And ſo to give Thanks to a generous Spirit for any Favour, is a kind of an Affront to them, like [35] praiſing of 'em; and much more to God, if we follow our Ideas before fram'd. I wonder therefore, that it never came into your Heads to aboliſh the Worſhip of God, as contrary to Reaſon; and then you'll have a very lazy Religion, and a good Time on't.

Nay, what do you think to believe that God is a Spirit, is not that quite contradicting all the Ideas we had framed? And that ſame may alſo be ſaid of believing God to be Infinite, Eternal, &c. For our Underſtanding is too little to receive any Ideas, but what are limited to Time, Place, &c. and Infinity, Eternity, being infinitely too large to ſqueeze into ſuch narrow Compaſs, are forced to lie without Doors. Farther, ask that Reaſon of yours that will believe nothing that contradicts it, how ſhe comes to be⯑lieve God's Eſſence and his Attributes, to be the ſame without Compoſition; for it is certain, it will always apprehend his Wiſdom and Power as diſtinct, his Juſtice and Mercy as oppoſite. How can we believe God to be intire in all Places, and yet not circumſcribed to [36] any; that he penetrates all Subſtance, and is mixed with none; that he un⯑derſtands without the Reception of any Idea; that he loves without Paſ⯑ſion, is angry without Diſturbance, repents without Change, and ſo many other Perfections that are eſſential to his Godhead; ask your Reaſon, I ſay, whether it does fully underſtand them, and it will anſwer negatively; why then do you believe 'em. It is evident therefore, that it was left even to Reaſon to clip Religion, till it thought it enough, it would not ceaſe, till it had made it imperceptible to the niceſt Eye.

Sccondly, before we can poſitively affirm, that a Propoſition implies a Contradiction, we muſt be ſure, that the contradictory Idea we had fram'd before, is well grounded. For In⯑ſtance, before we can ſay, that 'tis a Contradiction to aſſirm that the Sun is cold or dark, we muſt be ſure that he is both hot and light. But when we come to ſpeak of Things above Rea⯑ſon's reach, we cannot ſay, that the Doctrine of Amida concerning God, [37] contradicts our Reaſon, becauſe we can never be ſo confident of our for⯑mer Notion of his Being; but we may reject them upon better Autho⯑rity, without offering any Affront to our Reaſon: Therefore, tho' we might very well think our Notions extraor⯑dinary good and firm at firſt, i. e. be⯑fore the Revelation; yet when God's Authority comes and tells us the con⯑trary, I think Reaſon her ſelf will think it moſt reaſonable to give place.

Thirdly, how do you know but one time or other, if not here, at leaſt in the next World, our Under⯑ſtandings will be opened ſo, that (tho' at preſent they cannot ſo much as ſee the poſſibility of theſe Arcana) yet, then they ſhall ſee all theſe plainly, even ſo far as to be aſhamed of our Dulneſs, while on this ſide the Grave; and yet this is the Promiſe of one of the Diſciples of Amida.

What a heavy Rout would not a raw, untaught, Country Plow-man make, if you ſhould go to perſwade him that the World turneth round as [38] Meat round the Spit! How many Ob⯑jections would he make, which tho' to you would appear very ſilly and impertinent, yet to him would ſeem very wiſe and ſubſtantial ones: Now how do you know, but whilſt you are crying out Abſurdity! Abſurdity! thoſe bleſſed Men who for ought we know are already admitted to the Sight of all theſe Things we ſee here but thro' a Glaſs, darkly, would laugh, or at leaſt, which would be more agreeable to their State, pity us for our Blind⯑neſs; but much more for our Incredu⯑lity, if they were to behold our wiſe Proceedings here!

How many Things are there which have appeared contrary to Reaſon, impoſſible, &c. which either by a more mature Conſideration, or by ex⯑perience, have been made as clear as the Sun! And if we may be allow'd to compare mean little Things to great ones, I'll tell you a Story, not foreign to our purpoſe. A Centleman in Eu⯑rope, having a mind to make himſelf merry with ſome of his Fellow-Ma⯑thematicians, came one Day to 'em [39] with a chearful Countenance, and told them, He had found the way to make an Egg ſtand on end on a Ta⯑ble, without any other Support at all; upon which they all ſtood amaz'd; and after having debated the Matter ſeriouſly, they voted it Nemine Contra⯑dicente impoſſible, and thought he was in jeſt; wherefore to ſhew he was in earneſt, took the Egg, and broke one end flat, and ſo ſet it to ſtand up⯑on the Table.

Ha, ha, ha, ha!

When they ſaw the Thing done, the next Word one ſpoke, was, I could have done it. Bleſs me! cries another, that I ſhould not have thought on't. You ſee, by this, a Thing which ap⯑peared impoſſible to a whole Compa⯑ny of truly learned Men, which when ſhewn, nothing ſeems eaſier; I need not make any Application.

A certain Gentleman of your Par⯑ty wrote a Book in vindication of your [40] Opinion, and concludes with theſe Words, That he refers his farther Conviction till the next World. I would not adviſe you to do the ſame, it will not be time then. And I had as good fancy firſt, that a Man may be ſaved without Holineſs, and ſo wal⯑low in Sin all his Life-time, and refer his farther Conviction, and if need be his Converſion till the Day of Judg⯑ment; I think their Caſe would not be much unlike, unleſs it be that the firſt might have more Right to plead Igno⯑than the latter: You ſee I have been obliged to ſtand up for your Religion, as much as if it had my own, and that becauſe we in our Religion have our Myſteries as well as you in yours; and are bound to obey, reſpect and reve⯑verence our Prieſts as well as you yours. But what was you going to ſay, for I have done?

But now, Sir—

Here at laſt we are come to that fatal Minute, in which I was unfor⯑tunately call'd away without ſtaying [41] to ſee the Concluſion; and therefore I muſt here leave off entreating the kind Reader not to cenſure me for ma⯑king the Japanner begin a Speech, and not end it; as if I ſhould go by the common Proverb, which ſays, that Pariſh-Clerks, Women and Fools will always ſpeak the laſt Word; which was very far from my Thoughts; but intending from the beginning to be as juſt in this Relation as I could, I thought it would be took as an Argu⯑ment of my great Sincerity, not to omit even Three ſuch inſignificant Words as, But now, Sir.