wife, 'tis but what we ought to expect from bis Zeal for Faith, that he fhould perfect the Work by his own Undertaking.

VI. The Sixth Charge is, That Mr. Y. contradicts himself, and Jets up Reason for the Supreme Judge.

He that pleases himself with this Style of Speaking---If we cannot diftinguish what is Contradictory, we are in a fad Cafe, and very hardly dealt with with; as the Remarker does (p. 10.) methinks obligeth himself to take care, as well for the honour of God, as for his own; that where he imputes a Contradiction, it fhould appear to be one: Yet the Remarker takes no fuch Care, when he Charges Mr. Y. with Contradicting himfelf, because in one place he denies Reafon to be a Guide, and in another, allows it to be a Judge: The wide and

different import of these two Notions (Spoken of and repeated already) will eafily discharge M. Y. from this Imputation. But let the Remarker discharge himself if he can, from a continued prevarication thro' all he has Written ; Let him that Charges Mr. Y. fo contemptuously for confounding the Notion of Wisdom (of which I think he is well acquitted) acquit himself for confounding fo grofly the Notion of a Guide. The Proper and Vulgar Notion of a Guide, imports One that is to Conduct a Traveller in the Way to which he is a Stranger: And Reafon being naturally as much a Stranger te Matters of Faith, lies under the neceffity of having fuch a Guide in thofe Matters. Now the Remarker never vouchfafes one Reflection upon this; but (quite contrary) fets up Reason to be its own Guide in these Matters that are confeffedly beyond its reach, Had he Hh 3 barely

barely a mind that Reafon fhould be call'd a Guide in that limited and unufual Sense, wherein the Traveller's Eyes may be call'd a Guide, while they conduct him to his Leader: Mr. Y. is not at all affected with his Combat, he only Fights with a Shadow of his own Cafting; but if he calls Reafon a Guide in the common fense of the word, or if he calls it the Supreme Guide in any sense, (as he does call it fo exprefly, p. 4.) what need has he any longer to dif guise his Communion?

In a word....I can gather no other from what this Gentleman has faid thro' all his Remarks, than this, (viz.) That he is an Infidious Friend to Religi n; and it would be more honeftly done, would he please to profefs himfelf an open Enemy. Then, with a better face might he bring forth his Achillaum, and attack the H. Scripture, which is the Attempt he seems all along

to

to itch at; or (at least) he might furnish us with more Interpretations, fuch as he has given us a Specimen of, upon 2 Cor. x. 5. and that will do his bufiness as well.

VII. The Seventh Charge is, That the only favourable Conftruction that can be put upon bis declaiming against Reason, which is the main Design of his whole Book; is, to fuppofe he goes about to prove, what no body denieth.

As for Declaiming against Reason, I muft refer the Reader to the Story or Parable recited before, where he meets with the Parallel: But as for the Remarker's favourable Conftruction, I must tell him, That without any grains of his favour, there is no well inform'd Christian that will deny what Mr. Y. has afferted in these Difcourfes: And nevertheless he is beholden to the Remarker Hh 4

for

for denying it fo far as he has done ; because these Difcourfes must have loft Credit with better Men, had they been fuch as merited the Approbation of fuck a Cenfor. Of whom I now take leave, with this Advertisement...That the Excellency of Reason is no more an Argument against the Wisdom of Believing, than the Excellency of Writing is an Argument for a Man to Write against his Creed.---

FINIS